Brief Chapter on Life of Imam Hasan AlahisSalam part 7

The Community has greatly been benefitted by the Spiritual Caliphate of Hazrat Imam Hasan AlahisSalam

Hazrat Imam Hasan AlahisSalam had served and guided the community in the best possible manner according to the ways and means recommended by the Prophet ﷺ. Even a voluminous book would fall short of the description of his guidance with respect to spiritual advancement. The unique spiritual tradition of India, with which a perfect spiritualist and an honest-pious man like Hazrat Maulana Fazl-ul-Rehman Ganj Muradabadi Rehmatullah alaih are related, and through Hazrat Khwaja Nasiruddin-i-Dehlvius Rehmatullah alaih, maximum benefit to the greatest number of people have been given, is the result of the best training provided by Hazrat Imam Hasan AlahisSalam . If one wishes to see the virtues and unique qualities of higher life, he may very well see the book, “Ilm-ul-Kitab” written by Hazrat Khawaja Mir Dard.

Besides the guidance and direction about the inner advancement, he holds a very high position even in the knowledge about public life and Shari’at. He was one of the few respected people in Medina who were expert in giving a proper and logical solution of the social issues.
(Elam-ul-Moqanin in Vol 1 p 412)

The great theologists, experts of Islamic philosophy, learned people in Hadiths and the wisest people (Mohaddith, Mufassir and Fiqah) also used to seek the solution of their problems about religion and Hadiths from him. Besides these gentries, people like Hazrat Imam Hasan Basri (who was expert in religious description-Tafsir, Hadith, legal mattersFiqah and Islamic Mysticism-Tasawwuf), etc. were glaring examples of his time that used to seek his advice. This was because, the problems and issues which were very difficult and beyond the human intelligence and wisdom, were being solved by Hazrat Imam Hasan AlahisSalam within no time. So some of the people felt as if the Sun of spiritual knowledge rose from his house. These gentries’ hearts were throbbing with the name of the Prophet ﷺ and their souls were the centres of spiritual thirst.

The issue of destiny is more difficult than any other issue. Hazrat Imam Hasan Basri sent a request to Hazrat Imam Hasan AlahisSalam for its explanation. There is no other example parallel to the answer, certified by Hazrat imam AlahisSalam , in the whole of Islamic Literature and the Holy Book. He said:

Translation: “The person who does not have faith in the commands of Allah and good or bad, is one who deserves a treatment fit for the agnostic. One who entitles his bad deeds to Allah, has in fact insulted the religion. He does not obey Allah, not because he has been forced to do so by external factors, but just because of his own nature and way of life. For the cause of dominance only, he can not be excommunicated. Who has dominated him? Whatever property and assets he has, have been given to him by Allah. Allah is the owner of whatever he has. He is free to use the means, whatever he has acquired by natural law. He is absolutely free to use the belongings he has. If people obey Allah, He is not the obstacle between the person and the obedience. In the same way, if a man commits sin and misdeeds, Allah can prevent him from that, but He does not do that. Had Allah led everyone towards good deeds, the whole human community would have earned his blessings, and had he prevented the people from the bad deeds there would be no scope of vices and consequent punishment. Whatever the man does, it is due to His wish only, which cannot be understood by us. Now if the people obey Him with all the love, it is His grace, and if they go against His will, it is His clear disobedience. The person is guilty and a sinner because he has gone against His will.”

The rational analysis has been undertaken in this unique book about all the arguments in connection with fortune-luck. An independent book is required to discuss all these arguments at the proper length. Let us go through the first part of its explanation which is about the positive and negative aspects of luck, “Intelligent people hesitate to think in this way, but it is just because of lack of discriminatory ability.” If this issue is tackled with a true sense of reasoning, it would be conceived that this is a matter of science as well as philosophy. Its details are given below; а

Everything that exists has a cause for its being, and in turn, it creates an effect on the other thing. This process is to be found out by science. The very foundation of science rests on the knowledge of cause-effect relation among all the things of this universe. When the Sun rises, there is a light. Lit the lamp and there will be light in the darkness. The ink stains the clothes. There are enumerable such instances passing before our eyes. All the instances are the causes and effects in the chain of the universal process. Scientists and philosophers name these instances as cause and effect. A cause creates an effect. Again, the effect becomes a cause for the new effect. This is an endless chain.

Every person has to face good and bad. This means the luck has both the attributes, i.e. good and bad. Cause and effect are there. Good causes create good luck, while bad actions give birth to bad luck. Thus, it is the deeds that create good or bad luck. Therefore to enjoy good luck, one should always do good works and be positive with Allah and His creations. The luck-theory does not advocate for being passive. One has to, and should, live the life that has been bestowed by Allah. Whatever is going to come-happen, will happen. Vali Kabir Makhdum-ul-Malak Sharfuddin Yahya Muniris has explained this point with the above background. He says; (Matbu’a Matba-i-Islami, Lahore P. 98)

To have trust in destiny does not mean that after sowing the seed it is not necessary to nourish it with water and soil and say that it will be grown if it has been destined so.” After this, Hazrat Mosufu says, “Allah has created good luck for you, but before that, He has created the causes also necessary for that.”

On this point, all those who follow the obligatory duties unanimously believe that no man has control over the actions that he does. It is Allah, the Almighty who has the final control over everything. He is Omnipotent. Everything that happens, happens in accordance with the Supreme Order. Control of the whole universe is in the hands of Allah. He Himself does not do anything, but He inspires for the actions. Good or bad actions are done only due to the Supreme Will. Whatever exists in this universe has been created and maintained by Allah.

Zikr e Hazrat Waris Pak Rehmatullahi alaihi part 13

Ya Waris

HUSN WA SEERAT

Hazrat ko agar kutub jamaa kaha aaye to beja na hoga hazrat ganj haqiqat aur bar hanul shariyat hone ke alaawa ek paak tainat paak batan aue paak wa saaf jindagi gujarne wale ek shahraae aafaak buzurg bhi the.

Hazrat kamaalat suri wa manwi se aarastaa the ishq wa muhabbt ka mujassma the khuda bhi muhabbat karte thhe aur dusro ko bhi hidayat farmaate the kki “muhabbat karo”

Muhabbat ka taarana aapki jabaan par rahta tha.

Aapke ikhlaak hamida shay jisko shif waar yaawi bhi haasil hota mutasir hota apke osaafe satda ne logo ko aapka garbida banaa diya tha. Aapke sifaate pasndida ne hazaro ifraad ki aap ka mureed mo’atkid aur munkid bana diya tha aap insaan dost jajbaa se mamoor the hazrat hare k ko yahi taaqid farmate the . ke muhabbbat wa ulfat bade kaam ki chij hai . yah khubiya jisko naseeb ho unke paas hujoone mallaal wa ranj gam na muraadi aur na ummidi ka ana aj bajj dushwar hai. Hazrat ke halkaaye ibadat me har ek ke liye gunjaish thi. Bahut gair muslim bhi hazrat ke daamne gohar se wabasta the.

Tabkal wo kana’aat sabro shukr aur razaaa wa taslim ka hazrat ka majmuaa the shariyat ke paaband tha aur sunnnat e rasool ki pairwi jaruri samjhte the . hazrat farmate hai . shaks ko shariyat ki pabandi aur sunnat ibtida laajmi hai/. Hazrat namaj ki hidayat in alfaajo me farmaya karte the . khuda ko yah bahut pasand hai, taubaah karo aur pabandi ke sath namaaj padhaa karo kabhi irshaaad hota aur sabse kah do ki jo namaj na padega wah hamare halkaa e baiyt se kharij hai. Aur kabhi irshaad is tarah hota namaj abdo ma’aabud ka intiyaj hai.

Jiski haiyat majmui abdidat ki ain tasweer hai aur saaf maloom hota hai ki jo sarngi hai wah bandaah hai aur jiske aage yah naak rigadta hai wah khuda hai isliye bande ko bandigi lajim hai. Namaj ko waqt par adaa karna chahiye .

Hazrat farmate hai namaj waqt par adaa karna afzal aur farmbardaari ki nishani hai ek martaba is tarah farmaya namaj me aimdan der karna kaayli ki daleel hai aur malik ke huqm me kaahili abdiyat ki manaafi hai.

Hazrat roje rakhne par bhi ro dete the roje ke mutaa’alik haztrat farmate hai roza aisi girakadr ibadat hai ki rojedaar bandeh ko khuka apne dosto me shumar karta hai. Aur insaan haalte roja me shifayet malkooti se mousuf ho jata hai . roje ki barkaat ke muta’allik hazrat farmate hai..khuda ki ain rehmat hai ki faaka jo iske niymat khane me mehboob gijahi wah har saaal apnr bando ko 30 tak marhamat fermata hai.ek mouke par hazrat ne farmaya roja ruh ki gija hai . ek martaba irshaad hua roja rakhna aashiko ki sunnat hai . roja rakhne se khuda ki muhabbat badhti hai . roje ki haqiqat sifat yah hai ki take gija ke sath khuheshaat gija ke bisawar aur lajjate gija ki tamij wa ahlaal hi fanaa ho jaye hazrat ke hajj kiye the . bajaa har koi intijaam na tha lekin aapko khudaye bulandi wa barter par pura pura bharosa tha. Hazrat farmate hai jisne khuda ke bharose par hajj ka irada kiya uski imadaad gaib se hoti hai. Hazrat haji usko samjhte the. Jesa ki farmaya hai . haji woh hai ki jis par haqiqat hajj mukasif ho jaye hazrat ko baatni riyajat aur kalbi mujahida ka bada shouk tha.

Chunache hazrat sifaat hajj ke mutalik farmate hai “khana:” khuda ki jiyarat hai shouk to sabko magar sahab e khana mutlaashi hajaro me ek hota hai . hazrat baaz ke sakht paband the nashst 4 jaano se aitraj farmate the rojana kangi sari aapka mamool tha . aankho me surma pabandi se lagwate the. Khane ke bad khalaal karna aapki aadat me dakhil ya jume ke roz abal chaasht gusl karna aapka mamool tha hazrat palang takht kursi aur munde par bethna pasand nahi farmate the . hazrat se aam libas tark kar ke ahraam bandhna shuroo kiya jo rangeen ho tha jard aar jardi mail rang pasand the. Siaa aur surkh safed rang pasnd khatir nahi the. Hazrat ko sada khana pasand tha. Khana bahut kam khate the,. Machli khana pasand nahi farmya karte the. Aur ukdu bethkar khana khate the khaate waqt temat ka gousa sir mubarik par dal lete the.

Khane me hazrat sareed pasand farmate hai. Jo ek jald hajm ho jane wali gija hai . aur jo sarware aalam SALLALLAHU ALAIHI WASALLAM ko bahut margoob thi. Hazrat din ke khane ke bad kila lo farmate the. Aur rat ko khane ke bad chehal kadmi karte the. Hazrat ne koi makan nahi banaya . hazrat farmaya karte the,… ham musafir hai. Is se saaf jahir ki hazrat apne aap ko ek musafir samajhte the. Aur musafir ko makaan banana se kya dil chaspi thi ek mouke par hazrat ne farmaya fakeeer ka koi makaan nahi aur sab makaan faker ke hai. Hazrat ne kagjat milkiyat , talaab me dubodiya hazrat sar ke neeche takiya nahi rakhte the. Hazrat farmaya karte the.. fakeer ko takiye ke jarurat nahi hoti hazrat ne juta pahanna chod diya the. Aur topi sar mubark par rakhna chod diya tha. Hazrat ne shadi nahi ki hazrat farmaya karte the . ham lagout band hai. Lagout band ki wajahat farmate hue.. hazrat ne bataya ki lagout band usko kahte hai jo duniya ki aurto me apni maa or bahan garj hazrat taqwa wa tajdeed me yagana rojgaar the.

Hazrat nushida haq me masroor Jamaal dost me lahu aur anwaar tajliyaat mustashrik rahte hazrat ka sahib nisbat sahibe karaamat aur sahibe dil buzurgo me hone se kisi kamashak ho sakta hai . hazrat mujahidaad riyajad aur ibadat me apni mishaal aap the. Tarak wa tajdeed me yaktaa the sabro tahmeel aur af’ood gujar yakta the . fakro fakhaa ki doulat se malamaal the.

Kinayat tawakkul aur sakhawat ke liyee mash’hoor the. Hazrat ne fakhar me badshahi ki rupye paise ko haath na lagate the.

ATTACK OF BEDOUINS ON SARKAR WARIS CARV AN BETWEEN MECCA AND MEDINA

Ya Waris

ATTACK OF BEDOUINS ON SARKAR WARIS CARV AN BETWEEN MECCA AND
MEDINA
Arrangements  were  made  for  his  departure  to  Medina  in  company  of  a  caravan  on  a  camel 
accompanied  by  servants  to  look  after  him,  but  he  disliked  it  and  started  alone  on  foot  to 
Medina.  One  day  a  caravan  was  about  to  be  attacked  by  Bedouin  raiders  and  the  travellers 
sought his aid and good offices. He went directly  to  the Bedouin marauders’ chief and boldly 
chided him for attacking pilgrims in a land sacred to the memory of their world wide and God 
chosen  Prophet  Mohammad  (peace  be  upon  Him)  whose  teachings  they  had  of  the 
accompanying  fee by  the officials. Hearing  this, our Saint expressed his desire to compensate 
him  for  his  financial loss  and  asked  a  wealth  Bombay merchant,  a  disciple  of  his  to  pay  the 
amount. When Sarkar Waris took a sum of two hundred rupees to the Bedouin Chief he refused 
to  accept it  expressing  his  sorrow  to  our  Saint with  tears  flowing  down  his  cheeks  never  to 
attack pilgrims in future