हज़रत इमाम अबु हनीफा अफराद आले नबुव्वत के एहतराम में एक सैयद जादे की ताज़ीम के लिए आपना बार-बार खड़ा होना खड़ा बाईस सआदत समझते। (1) एक दिन हुज़ूर ने हज़रते अब्बास से फ़रमाया ऐ आना चुनान्चे वह चचा! कल सुबह अपने बच्चों के साथ मेरे पास सब आए और हुजूर ने इन सब को अपनी चादर मुबारक में ढाँप लिया और फरमाया यह मेरे चचा हैं जो बमंजिला बाप हैं और यह मेरी एहल है और खुदा इनको आग से इस तरह छुपाए रख जिस तरह मैंने इनको अपनी चादर में छुपा लिया है इस पर घर के दर व दीवार ने आमीन आमीन कहा। (शिफा शरीफ़र जुज् सानी स. 31 इलमिया बैरूत )
( 2 ) हुजुर हज़रते उसामा बिन जैद, और हज़रते हसन के हाथ पकड़ते और दुआ मांगते ऐ खुदा मैं इन दोनों को महबूब रखता हूँ तू भी इन्हें महबूब रख । (शिफ़ा शरीफ) की ताज़ीम व तौकीर में से
( 3 ) शिफ़ा शरीफ में है कि हुजूर यह भी हैं कि आपकी आल व औलाद और अज़वाज पाक उम्महातुल मोमिनीन की ताज़ीम व तोकीर की जाए, क्योंकि नबी करीमने इसकी तरगीब व तलकीन फ़रमाई है, और इसी पर सल्फ़ सालेहीन का अमल है। सैयदना सिद्दीक अकबर ने फ़रमाया कि हुज़ूर की मुहब्बत व तकरीम आपकी एहले बैत में करो। ( 4 ) हज़रते जैद इब्ने अरकम से मरवी है कि रसूलुल्लाह ने फरमाया मैं तुम को अपने एहले बैत के बारे में अल्लाह की कसम देता हूँ। यह तीन मर्तबा फ़रमाया (यानी एहले बैत की ताज़ीम व तौकीर करो) (शिफ़ा शरीफ़ जुज सानी स. 30 इलमिया बैरूत )
5)हुज़ूरने फ़रमाया: “आले नबी की मारफत दोज़ख़ से निजात और आले नबी से मुहब्बत पुल-सिरात पर गुज़रने में आसानी और आले नबी की विलायत का इकरार अज़ाबे इलाही से हिफाजत है। ” (शिफा शरीफ) और फ़रमाया कुरैश को आगे बढ़ाओ तुम उनसे आगे न बढ़ो। 6)”हज़रत अब्दुल्लाह बिन अब्बास नबी अकरम ने हज़रत फातिमा से रिवायत है कि हुज़ूर से फ़रमाया: अल्लाह तआला तुम्हें और तुम्हारी औलाद को आग का अज़ाब नहीं देगा।” इस हदीस को इमाम तिबरानी ने बयान किया।
( 7 ) “हज़रत अली बिन अबी तालीब बयान करते हैं कि हुज़ूर नबी अकरम ने फ़रमाया: ऐ अली! बेशक अल्लाह तआला ने तुझे और तेरी औलाद को और तेरे घर वालों को और तेरे मददगारों को और तेरे मददगारों के चाहने वाले को बख़्श दिया है पस तुझे यह खुशखबरी मुबारक हो।” इस हदीस को इमाम देलमी ने रिवायत किया है। ( 8 ) हुज़ूर ने फ़रमाया जिसने कुरैश की बेइज्जती की अल्लाह तआला उसकी बेइज्जती करे। (शिफा शरीफ)
(9) मुस्लिम शरीफ़ अब्दुल मुत्तलिब इब्ने रबीआ से रिवायत की: यह सदके लोगों के मेल हैं यह सदके न मुहम्मद को की औलाद के लिए। हलाल हैं न हुज़ूर
(10) हकीमुल उम्मत मुफ्ती अहमद यार खान नईमी फरमाते हैं, यह बरकतें सैयद हज़रात को सिर्फ इसलिए हासिल हैं कि वह नबी करीम की नसल शरीफ़ से हैं गैर सैयद ख़्वाह कितना ही परहेज़गार हो, उसे यह खूबियाँ हासिल नहीं हो सकतीं, मालूम हुआ कि खानदान मुस्तुफ़ा अशरफ है।” (अल्कलामुल मक्बूल स. 8)
Prophet Muhammad once declared: “Indeed, God did not send me to be harsh or cause harm; He sent me to teach and make things easy!”¹ It is related by the Companions that the Prophet used to lighten people’s burden and remove difficulties from them. If he was given two options that were good, he would always choose the easier of the two options.² This facilitation was to make life easier for people and to avoid undue hardships and difficulties.
I Set forth by Muslim in al-Ṣaḥīḥ, 2:1104 S1478. 2 Set forth by al-Bukhārī in al-Ṣaḥīḥ, 3:1306 S3367. •Muslim in alṢaḥīḥ, 4:1813 S2327.
In fact Sarkar Waris made no difference between wealth and property, comfort or inconvenience. Our saint travelling from Bihar halted for a night at Gorakhpur according to his previous promise in the fully furnished palatial building if Sheikh Samsaam Ali Saheb, Taluqdar of Gandhara Justice Syed Sharafuddin Waris was with him with his relatives along with Sufdar Hussein Khan aheb of Gorakhpur. They were served with rich food and rare delicacies. Next morning our Saint departed and on the way he got down from a boat.
A person wearing soiled clothes met him with great humility and in rustic dialect reminded him of his promise when he came for Gandhara that he would be his guest for a night and solicited to honour him by accepting his hospitality. He was asked whether he was ready to serve him and other who were his company. He replied that he had not thought of that, Sarkar Waris’ presence according to him would solve all difficulties of food and he would serve similarly like the time when he had halted previously. So their was no necessity to think about the service to him and to even think of providing comfort. Hearing this, our Saint accepted his invitation and accompanied him.
While going with him Sarkar Waris noticed a humble house of low walls with a thatched roof in the open ground in which our Saint was taken and made to sit on a threadbare bed. He spread a gunny bag on the open uneven ground and made other to sit including Justice Sharafuddin and Safdar Hussein Khan Saheb. The poor man catered to their wants according to his means. At night some middle class people with trays on their heads spread a piece of cloth on the bare ground and served chapattis with dal and vegetables. Our saint did justice to this ordinary fare most while heartedly as also his companions. Next morning they left the place.
His host in fact was Main Rajan a sweeper by cast and an old devotee of our Saint, In 1267 Hijrah he become a mendicant wearing a tahband and favoured with a title of Ahmed Shah. He was directed to proceed on a pilgrimage to the Holy Shrine of Mecca. After performing the Haj, while travelling back he left this world forever. Hayat-e-Waris
One can learn better lessons from these events that Divine Hand is behind them. Truth seekers do not attach importance to worldly things which are not important but of a transient nature. Poverty and wealth are only an additional attribute that is liable to change and alteration. It is only those who are lovers and devotees of God, are aware of the value and respect of sincerity and love. In this instance, we have seen that a poverty stricken sweeper received such enormous encouragement from a sovereign descendant of the Holly Prophet Mohammad for his sincerity and truth.
It was special habit of our Saint during his travels, where ever he halted at first he preferred to stay as guest in the same place. At time he happened to be the guest of a poor and low class man his well-to-do devotees requested him to reside in their houses but he ignored their request as it was against his habit and custom.
There are such instances of his habit of stay with poor and less income people. Once in 1313 at Bahraich, Hafiz Pyare Saheb invited our Saint along with few Rajahs who were also his guest. While returning to the house of some disciple, Mohammad Suleiman an ordinary mason, drawing a low pay in the state of Pugur invited him to be his guest reminding of his previous stay with him and insisted Sarkar Waris should accompany him to his house. When the Rajas of Pugur learnt this news he came to our Saint and with great humility expressed that Mohammad Suleiman was a very poor person and his house was very far off from the Railway Station. Moreover he requested Sarkar Waris to reside in his house which was very close to the Railway Station. But our Saint disliked his remarks against Mohammad Suleiman as a mason and said it was immaterial to him whatever his host was poor or rich. In fact our Saint halted in the thatched house of sweet scented grass.
It was a habit of our Saint to revisit the places through which he had passed in his previous journey. For example, whenever he drank water from the same well and sat under the shade of the same tree.
During the days, his sojourn was mostly in the district of Lucknow or in BaraBanki and occasionally he went to Agra. His only companion was Daim Ali would carry his meagre luggage of blanket comb and antimony (surma) container. During his prospective host, any time or at any moment he would arrive and leave the place as he liked.
His biographer states that during his younger days he would arrive suddenly at the day time and enter his room especially kept from him near the female quarter and Daim Ali Shah Saheb his attendant would halt in the menfolk’s quarter. From the point of his method and way of life his programme of sojourn was not prearranged and naturally it would cause confusion and anxiety to his host to provide all means of comfort to him and also to his companion.
If we deeply think on the hidden truth for such haphazard visits and departures our opinion is capable of being changed. We have to acknowledge, his non-arranged sojourn was a source of
lesson to be learned by his guests and his servants as it always demanded a kind of spiritual efforts.
His devoted disciples in whose houses he used to be the guest were always in a state of anxiety expecting his sudden visits and in which manner to provide comfort for his stay. The biographer of “Hayath-e- Waris” states that everyday from early morning his mother expecting the arrival of our Saint would clean the room and was ready to serve him but was disappointed if he did not arrive. It was clear that his devoted disciples’ activity was channeled in this direction and was a sort of endeavour to practice and accustom themselves for the stage of a learner to become a novice mystic.
Later on our Saint made some changes in his touring programme after hearing the complaints of his devotees. They were acutely disappointed after learning of his departure from his places of visit and were unable to take advantage of playing their respects to him. In fact complaints were genuine and a positive proof of their devotion and zeal to meet him, their spiritual guide. Those who were fortune by his visit were so busy in discharging the duties of a host that they had hardly any time to inform others of his visit.
To give no room to his devotees to complain he used to intimate his programme of visit a week or two earlier. In this way his tour gained publicity and his devotees were expected to meet him and satisfy their urge and anxiety by not missing his visit.
In course of time he promised his disciples to definitely intimate them his programme of visiting their places. For example, he intimated Sheikh Inayathuallah Saheb Warisi, Taluqdar of Saidanpur that he would spend his Bakrid festival with him and Ramadan with Rajah Dost Muhammad Khan Saheb Warisi, Taluqdar of Monha of Sultanpur district and would arrive on 29th of Ramadan. He adhered to his promise. He was very scrupulous to follow the set programme of his daily life.
He helped the needy person to fulfil his wants, with large hearted generously and would never fail him if he come again for his aid. He used to pick his teeth with a toothpick after dinner. Every Friday he would bathe before breakfast and did not like sitting cross legged. His particular devotees would assist him in bathing. One would wash his hair with basin flour another would scrub his back and legs, another to him he would rather attend to himself but never replaced him.
Once due to travel his toes were swollen, although he never expressed it was apparent our Saint was in acute pain. It was a physician’s view that the toes should he massaged in the red oil of musk and kept warm as they were also affected by cold. Accordingly the biographer massaged his toes presented a pair of socks, to be worn but Sarkar refused saying the massage was enough and if God wills he would recover.
He was averse to sleep on couches or to sit on the articles of furniture. He would never touch fish. He gave up wearing the usual dresses of his ancestors time and instead of it, covered lower portion of his body will pilgrim robes but made no changes in his head dress. If ever his gaze fell ban a cot in a devotees house he would turn back and never come back again. He slept turning towards the right side and never rested his back on the floor. This posture of sleep was an indication of his mystic life.
Mystic who often absorb themselves in contemplation does not feel the inconvenience caused to their bodies.
One should not think of the details of his mode of life and its regular features. The food he took and the dress he wore might appear superficial features habits but it reflects the inner intrinsic mode of life, the ultimate goal of which is to reach the highest rung of spirituality.
He was inclined to eat less but to distribute his food profusely to the needy people of his neighbourhood. There were a rumour that a spirit was spiriting away clothes and utensils from his grandmother’s house but they were ultimately found in the house of poor people.
This distribution was no prank of the boyhood days of our Saint and when questioned by his grandmother his reply was unique, “Your house is loaded with profuse grain and there is hardly any place to keep the vessels. Poor people are starving even they possess no earthen vessels in their houses. I could not bear to see their pitiable situation and so disturbed the surplus them.”
It was his natural habit to help the poor and needy. During his boyhood days he would even give away the clothes he was wearing to he poor people. His food was simple and he disliked delicious dishes. From the age of fourteen he began fasting and was breaking his fast once a week. At the age of fifty he fell seriously ill and due to the pressure of his doctor he consented to take broth with his food. He made no distinction between the rich and poor to honour their invitation by his august presence. In fact the mode of his eating his lunch as an ordinary fare had a deeper significance. If we deeply consider it, the attribute of dignity, exaltation and his desire to break the shackles of worldly way of life, it reflects his spiritual inclination.
A real religious mendicant is one who is deeply absorbed in contemplation of his lord and has no need to entangle himself in worldly affairs which in mystic term in called, “Abdication of worldly life.”
हज़रत अबूबकर ने अपने “वफ़ात” के वक़्त ये फ़रमाया कि काश मैं ये 3 काम ना करता। 👇 और उनमें से 1 काम ये था कि काश “मैं जनाब-ऐ-फ़ातिमा ज़ाहरा س के घर पर हमला ना करवाता।” ऐहले’सुन्नत कुतुब हवाला 👇 1• तारीख़-ऐ-याक़ूबी ने इसको लिखा है, 2• तारीख़-ऐ-इस्लाम में ज़ेहबी ने लिखा है, 3• अल्लिद’ग़ुल फ़रीद ने लिखा है, 4• अलमोहरज ज़ेह’ब ने लिखा है, 5• मिजा’ज़न अहतुल’दाद निसा’नुल मिज़ाह ने लिखा है, 6• कन्ज़ुल उम्मल अलज़’माॅल ख़बीर ने लिखा है। अगर कोई ऐतराज़ करे इन रावियों पर तो इसका एक रावी हाल’वम इब्न दाउद है। हाल’वम इब्न दाउद की रिवायत बुखारी और मुस्लिम दोनों में मौजूद है। मिज़ान-उल अहतुल’क़ाद निसान-उल मिज़ाल और दूसरा रावी जिसका नाम अब्दुल रहमान इब्न औ’फ़ है, इससे रिवायत है कि:- अबूबकर ने कहा कि काश ” मैं जनाब-ऐ-फ़ातिमा ज़ाहरा س के घर पर हमला ना करवाता।” ये रिवायत तारीख़-ऐ-तबरी में भी मौजूद है। मज’मउल क़बीर ने तिबरानी में इसे लिखा है। तारीख़-ऐ-मदीना दबीश में अल हाफ़िज़ इब्न असकर् ने इसे लिखा है।क़िताब-ऐ-सुन’नन में अल हाफ़िज़ सईद इब्न मंसूर ने इसे लिखा है। 👆 “ये तो है हज़रत अबूबकर का ग़ुनाह क़ुबूल करने का हवाला, जो कि मैनें ऐहले’सुन्नत की क़िताबों से दिया है।” सय्यदा फ़ातिमा ज़ाहरा س का घर जलाने जो लोग आये थे, ये उनके नाम हैं वोह भी ऐहले’सुन्नत की क़िताब से साबित 👇 1• उमर इब्न खत्ताब, 2• ख़ालिद बिन वलीद, 3• अब्दुल रहमान इब्न औ’फ़, 4• साबित बिन कैस, 5• ज़िआद बिन लबीद, 6• मोहम्मद बिन मुस्लिम, 7• ज़ाइद बिन साबित, 8• सलामा बिन सलामा, 9• सलमाह बिन असलम, 10• असीद बिन हज़ीर। ऐहले’सुन्नत कुतुब हवाला:- तारीख़-ऐ-याक़ूबी, जिल्द न• 1, पेज 126
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 