SARKAR WARIS’ ATTITUDE TO THE SPREAD OFPLAGUE IN DEVA SHRIFF

SARKAR WARIS’ ATTITUDE TO THE SPREAD OFPLAGUE IN DEVA SHRIFF

For the first time when the fatal disease of plague and appeared in Deva Sheriff, many people fell a victim to the disease and many left their homes and camped in open places as a measure of safety and protection. Our Saint was requested to occupy the upper storey room which was well ventilated and airy but he was not willing to oppose their requests at the same time did not heed to their pleas. He was further unwilling to shift from his house and even many eminent doctors and hakims who came to pay their respects as a measure of safety, requested him to reside elsewhere. His only reply was “whatever God desires will surely happen.” Ultimately a few people who were close to him and men of respect and rank urged for their sake, to change the house. He said he understood their concern for him and their intention for his welfare. Moreover it is a matter of shame to run away from a disease sent by a close friend and it is also goes against one’s submission and love. The need of the hour is to bow one’s head before God’s will.

In fact there were so many instances which throw light on his submission and resignation to the will of God. His daily routine and way of life show his scrupulous adherence to divine command.

Everyone knows during his lifetime a word of complaint did not escape from his lips. Whenever the weather was too cold or extremely hot or due to heavy downpour the house was damaged or due to famine there was scarcity of grain he would never complain. He even Hayat-e-Waris

disliked hearing complaints from other and if anyone uttered such complaints to him a frown would appear on his face. The definition of love is that a lover should not hear complaints about his beloved because it will be a reflection upon God. Even when Sarkar Waris fell seriously ill he never complained about his trouble. When his doctors asked him how he felt he used to say he was alright.

It was Sarkar Waris’ custom never to pray either for friend or foe just as he safeguarded the entrusted qualities of his ancestors with determination so also he avoided praying for others as it was against resigning oneself to the will of God and remembering that he is a descendant of the holy prophet, he never cursed any person as it was against the dignity of his remote grandsires. it is God alone who awards punishment or bestows favour. If viewed from this point neither friend deserves prayer nor an enemy curses. It is rather expedient to remember comfort.or trouble is one’s destiny for good or bad and one should bear it and resign himself to the will of God. Our saint has furnished practical example towards the fulfilment of this view of life.

He has also clearly advised his devotees “whoever loves you return the same to him but do not pray or curse anyone.” he further added, “it is the bounden duty of the mendicant to abide by the duty of surrendering to the will of God.” Many a time he also said “Pray nor curse against the mode of life of a mendicant.” our saint’s sayings were always intended for the guidance of mendicants because a mendicant’s personal desire and intention should be left to the divine will. Hence pray or curse against a friend or foe is against the will of God to which a mendicant should adhere.

It should not be thought that these instructions were not intended for worldly people. If they desire guidance it is bestowed as benefaction. He should abjure his authority and it is better to efface it from his heart “why” or “what” Questions: for any occurrence.

There is a divergence of opinion about the problem. A section of mystics who accordingly to their religious rule and citation pray for others or curse and also regard it as commendable and desirable. But the other group avoid prayers and citation.

For example Maulana Rumi state “Those dignified people who resign themselves to the will of God and obey him absolutely they do not go against the Divine will”. Similarly Sarkar waris was reluctant to give knotted strings and amulets to those who came to seek them. He instructed his disciples not to use them. A mendicant should avoid giving them. It is against their learning of life of surrendering to the will of God.

Some mystics in the interest and welfare of the people were in favour of receiving amulets but others are firm and refused to issue them. For example Hazrat Imam Ghazzali in his Ibook “Ahya-ul-Uloom” in the chapter entitled “Unity of God” and trust in God, clearly states that our Prophet said” One who gives amulet and bands has no trust in God.” Hence the correct and conspicuous dignity is resignation to the will of God, all cravings and aspirations should be left to the will of God, should not think of any correction and reason, should bow their head before God’s intention, just as our Saint demonstrated by his precepts and practices. Apparently there is a peculiar incident, if we scan patiently it is clearly obvious that the effect of patience and resignation to the will of God was so intense, that his other qualities appeared subdued and bashful. People of patience and willingness forgo their power of authority, with perseverance and endurance they obey the Divine will with unqualified submission and believe in the Divine Decree.

It is possible due to permanent absorption and excessive exaggeration our Saint’s other qualities and blessings appeared veiled and dim. Its other cause may be a different one. Our Saint’s ideal was Divine Love. It is obvious that lovers in their anxiety to meet their Beloved subdue their qualities, their miracles, desire and objectives renting asunder their relation with worldly affairs, resign themselves to the will of God.


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