Ameer al Momineen (a.s.) used to wear simple and inexpensive dress, the type of dress generally worn by the poor and middle class Arabs of those days. Sometimes he wore dress of a quality even poorer than that! His intention always was to cover the body and not to show off grandeur of the dress! He sometimes wore summer apparel during winters and wore the winter apparels during the summers. In time of need, he would patch up his dresses with the bark of the date or pieces of leather. He never felt belittled wearing such clothes. Once he was wearing a cloak which was having several patches. Some persons made remarks about this. He said, “Wearing such tatters, it creates a feeling of humility in the heart and the people of the Faith will try to emulate me when they see me in such humble apparel!”. Masoodi writes that during the period of his Caliphate, he never wore a new dress! His normal dress consisted of aloin cloth, cloak and a scarf. Hepreferred to wear the ccarf (amama) on his head.. He used to say:
“Alsalam Teejan al Arab
The amama is the crown of the Arabs”
Ref: Seerat Ibne Hisham, Vol 2, Page 286
Statements of some persons are given here who saw Ameer al Momineen (a.s.) on different occasions and had recorded about the type of dress he wore.
Jabir Mouli Jaafi says that he saw Ameer al Momineen (a.s.) wearing a black headgear (Amama) on his head. One end of the Amama was hanging on his chest and the other on his back.
Umro ibne Marwan says that his father had told him that he saw Hazrat Ali (a.s.) wearing a black Amama on his head and both its ends were hanging at his back.
Yazid ibne Harith Fazari says that he saw the Imam (a.s.) was wearing a white Misri Topee on his head.
Abu Hayyan says that he saw a thin cotton cap on the head of the Imam.(a.s.).
Ayoob ibne Deenar says that his father told him that he had seen Hazrat Ali (a.s.) wearing a loin cloth and a scarf on his shoulders. On another occasion he saw him wearing two scarves made in Najran.
Abhar ibne Harmooz says that his father saw the Imam(a.s.) coming out of the Mosque at Koofa wearing a loin cloth half way between his feet and knees and was wearing a scarf onhis shoulders.
In those days generally this was the dress of the people. Therefore at the Ghadeer e Khum when the Prophet (s.a.) raised Hazrat Ali( a.s.) on his hands, the tradition says, that it was raised so much that the whiteness of the arm pit was visible. The reason was that the Prophet (s.a.) was wearing only a chadar on his shoulders, which moved away while he raised Hazrat Ali (a.s)
Nauf Bakali says that he saw Hazrat Ali (a.s.) wearing ashirt and wore a footwear made of the bark of date palm.
Ibne Abbas says that he saw a torn footwear in the feet of Hazrat Ali (a.s.) that he had also seen him repair. Ata Abi Mohammed says that he saw the Imam (a.s.) wearing a cloak of rough cloth.
Khalid Abi Umiya says that that the Imam
(a.s.)’s loin cloth was upto his knees.
Abd Allah ibne Abi Hazeel says that he saw on his shoulders a cloak made of rough cloth. The sleeves of the cloak were touching the tips of his fingers.
Abd al Jabbar ibne Mughira says that Umme Kathira told him that she had seen Hazrat Ali (a.s) that his loin cloth was of coarse clo and he wore a cloak of coarse cloth as well. Over the cloak he wore a scarf.
Abulala Mouli Aslam says that he saw that Hazrat Ali (a.s.) tied his loin cloth above the umbilical region.
Abu Malika says that he once went to the presence of the Imam (a.s.) and saw that he had tied his cloak like the loin cloth around his waist. Over the cloak he had tied a rope to keep it in place.
Qadama Ibne Atab says that he saw the Imam (a.s.) wearing a white wollen cloak and had wrapped around his shoulders red striped shawls of Qatari origin. He wore a headgear of fine cloth.
Abu Zabyan says that he saw Hazrat Ali (a.s.) wearing a yellow loin cloth and was covering his shoulderswith a flowery black shawl. Zaid ibne Wahab says that he saw the Imam (a.s.) emerging out of his house and his loin cloth was havi several patches.
Mohammed ibne Abd al Rehman says that
“An Aliya kana yatqatam bil yameen.
Hazrat Ali (a.s.) wore his ring on the right hand.”
Ref: Kifayat at Talib, Page 25.
Hazrat Ali(a.s.) used to wear either ruby or turquoise on his rings. He also used Hadeed Chini (Chinese Gold) andsometimes aqeeq (cornelian) for his rings. On the aqeeq there used to be the engraving, “Al malak Lillah”. In some traditions it is said that the engravingused to be, “Lillah al Malak”. He used to keep a whip in his hand. While delivering a sermon he used to take the support of a bow or a sword.
A religious tax is a bas,icand fundamental injunction of Islam was highly important. Its fulfilment appears easy for it is a prayer financial obligation. It is to be distributed every year to the poor and needy.
Often Our Saint about its intrinsic qualities God safeguard the wealth from which this tax is paid willingly. To disobey this injunction is a symptom of heathenism. Smilingly Our Saint said “Zakat is a lucrative business; for one rupee paid as Zakat God gives ten rupees and sometimes awards seventy rupees”. If considered deeply this is also an important problem for those who week divine proximity and is a test of their willingness to part with the wealth. Many lovers of God in accordance with this commandment gave up their attachment to wealth and preferred to lead a life of recluse. The result was that their names were included in the list of God’s nearest devotees. Many of Our Saint’s devoted disciples came to clear boubts about Zakat and he explained them the correct way distribute it amongst the poor.
One the day of Eid-ul-fiter (festivities marking the end of Ramazan) a few devotees were distributing grain from the premises of our Saint on his behalf of needy people. A well to do devotee on seeing this intended to give Subscription for Zakat in Sarkar’s name. Hearing this Our Saint said “you ought to know that Zakat is paid to one who resides in the same country, earns his own living, owns no property and refuses to touch ill-gotton gains. Money taken by one who does not fulfil the above condition is not legitimate”. In this connection he also said the way of love the definition if Zakat us whatever is sufficient for one’s need to be retained and the remaining to be distributed. A few saintly personages keep a few necessities but the procedure of the faithful is whatever they acquire they distribute is so that they may be empty handed during the night and own nothing”. Beside parched mendicants there was an incident relating to one who was apparently unfit to be a recluse but due to the effect of intuitive knowledge of Our Saint. He gave up his property in disgust and cut off worldly ties.
Once our Saint was the guest of Munshi Tafazzul Hussain sahib Warisi, Vakil of Unnao who after Asr (late afternoon prayers) accompanied by a wealthy friend met our Saint and with due humility said, “your honour he is my friend. Although he is honest and well to do, he neither eats nor feeds others. The wealth given by God he guards day and night.
Our Saint addressed him thus. “I hope you are using the interest on the invested amount and paying Zakat or are you not?” With folded hands he replied, ‘by your favour I abhor interest but I am not paying Zakat. Still, I treat the poor and needy with kindness”. Sarkar Waris said, “It is necessary to have a system in Divine law (Shariat), calculate your amount and ray Zakat”. While sleeping repeat a hundred or fifty times, “Lailaha-illa-anta-Subhanaka-Inni-KuntuMinazzalimeen”. Vakil sahib joined in the conversation by commenting, “your honour I am reminded of that proverb, “went to get namaz excused but was asked to fast”. Our Saint rejoined, “You too are not paying Zakat regularly”. Vakil Saheb with utter humility continued, “I know I am guilty. Please investigate for from a long time I have not earned for ten or twenty days, forty rupees completely”. “Are you such a pauper?” asked Sarkar. He replied, “By your favour, I am not a pauper. Even today my monthly expenses are four to five hundred rupees. More than five years back seeing my extravagant expenses you warned me at the Railway Station; Tafzzal Hussain, you will not be in a position to keep a single pie for your shroud. I am acting on your advice spending my daily income completely. If I get more income, the excess amount remains with me. If your favour is with me, I will not be faulty.
Then Sarkar Said, “Tafazzul, if you get any day more rupees. Let them not remain with you, but spend them also. By keeping them your hand will be black. The way in which you came in to this world with empty hands, similarly you sleep in the night with empty hand. Whoever has a love for God, he hates property and wealth.” Touching Our Sarkar’s feet with great humility he said, “You advise me and from today I will act upon it. There is one more problem. I have three boxes with me in which I daily put a certain fixed amount. Shall I leave them also?” Our Saint asked, “For what purpose are they used?”, “The amount of one box is spent on the twelfth Rabiulawal to celebrate the Nativity of the Prophet; the second is spent on the tenth day of Muharram and the third box is opened on the day of your arrival.” On hearing this Our Saint said, “Keep those two boxes intact for the purpose meant. The box which is kept for our hospitality, remove it. If you are lucky enough to secure food, feed me, if not I will also starve.”
Similarly Haji Abbas Ali Shah Saheb Warisi, who was an old tahband mendicant and a well to do person presented himself before Our Saint at Fatehpur and along with other requests he said, “Last Friday the Maulvi Sahib dwelt upon such qualities of Zakat that I was moved to tears and had I sufficient amount with me I too could have paid the Zakat”.
Our Saint questioned as to how he meets his daily expenses. Shah Saheb said, “According to your order I am remaining in the mosque of Painthyapur. The surrounding people give me bread which I eat. Our Saint asked, “If more chapattis are given what do you do with them?” and he answered that he ate them the next day. Sarkar advised him, “From today whatever bread get till sunset eat them, the remaining distribute in charity at that time.”
Once during his stay Lucknow one unknown tahband clad person came to pay his respects and with tear filled eyes said, “Somebody has broken open the lock of my room taken away all my things.” Our Saint asked “why did you keep those things. From today except a tahband and a rug do not keep anything and no thief will come. Saint Waris Ali Shah ordered his servants to bring a tahband and a rug to be given to him and asked him to depart.
Zikr-e-Darood Shareef (Repeated Invocation Blessings on Holy Prophet):
The way in which the devotees of the Warisi Shrine were given general instructions to invoke the name of God and the same instruction were given to others to send the blessings on the Holy Prophet, keeping timings and capacity to fulfil the command. He also gave them different timings and the way to be followed for invocation. For example, instructed Maulvi Syed Mohammad Yousaf Sahib Warisi Mukhtar saying, “at the end of the day’s work the last thing to me done when going to bed is to repeat hundred times Darood Shareef with love’. To some he said to repeat every time Darood after performing ablution and without any ulterior motive. He generally instructed them to repeat the Darood, “Allahumma-salle-Ala-Muhammadin-Waaala-Aale-hi-Muhammadin- Wa Barik- Wa-Sallim.
The biographer states that his father often repeated, that after taking the pledge Sarkar would say “Be loving”, When he returned from Hajj Sarkar asked he biographer’s father how he was feeling. He replied due to his kindness he was well. But due to excess love his heart was afire to which Sarkar Waris replied “bath after Tahajjud (midnight prayer) and after applying scent repeat Darood-e-sheriff with conviction one Thousand times, but as a result you will be unfit for worldly work.” The Darood was “Alla-humma-Salle- Ala- Mohammaddin- Wa-aliehi – Biqadhray- Husnei -hewa-Jamaleihi.”
One poor devotee complained about his poverty stricken condition to which Our Saint said “In the night after who sets of genuflexion and prostration prayer (nafil) repeat Darood-e- Taj but in every set (rakat) to repeat Sura-e-Takasur seven times and pray for patience.
At first sight the procedure of Darood seems easy if we view it deeply it has some significance. In addition to inner blessings he included such conditions which have connections with spirituality and concerned with love. The reason was Sarkar Waris was jurist entitled to independent opinion of the procedure of love. So many of his counsel of sayings were not free from love.
To some seekers he instructed recite Darood-e-Sheriff according to rules and regulations off the Jalali (invoking God’s awe-inspiring attribute) way. For e.g. Sheikh Mohammad Hussain Saheb resident of Suburbs of Rae-Bareilly, his old devotee, was presented with sweets and a shawl during the anniversary celebration of Kathak while paying respects. He said, “These gifts I always get. Grant me in the name of Panjatan-e-Pak such valuable gifts to efface from my heart the desire both spiritual and mundane”. Sarkar Waris with a smiling countenance said, “alright” giving the instruction of invocation of God’s name and blessings on the Holy Prophet told him to cover his face with a veil, “whatever happens it should not be disclosed.”
Maulvi Abdul Sattar Sahib Warisi of Agra Town was told the same Jalali procedure to recite Darood-e-Sheriff direction him to spend the night in the jangle. After an interval Our Saint visited Ferozabad learnt that Maulvi Saheb residing in the jungle had overcome the rigour of life. Sarkar Waris presented a tahband and asked him go to Medina and not stretch his hand even if he was in dire need and should die there.
It is well known fact that Abdul Samad resident of village Masuli in Bara Banki district requested our Saint to teach the method of Jalali way of darood (invoking God’s blessing on Holy Prophet) to which he consented. But after three of four days he could not bear to see the observations due to fear and left it. When our Saint was informed he commented. “He is a mean person, if not he would have become a fine human being.’
Once Fazihat Shah Saheb Warisi, well known for his meditations and invocations requested our Saint for fresh instructions to which he said to repeat Darood five hundred times during the night. The biographer thought him to be a knowledgeable mendicant and that he would learn the procedure of Jalali instruction but since the number was too much he requested to lessen it. Our Saint consented to one hundred times. Thin the biographer pointed out that this too would be very hard. Our Saint said not to repeat it according to Jalali method and ordered Fazihat Shah Saheb to repeat Darood for five hundred times and to maintain his activity.
Generally Our Saint pointed our “Without love, invocation is of no use and further said ‘Invocation without self-motive is useful”. Mystic exercise without love is useless. In the way of love the object of mystic exercises should be without any motive and should be free from worldly desires.
Al Mustadrak al Hakim ( Arabic ) Jild – 4 Safa – 685 Hadith – 8636
अबूल अब्बास मुहम्मद बिन याकूब ने बताया, इन्होंने अल अब्बास बिन मोहम्मद बिन हातिम दौरी से सुना, इन्होंने अबु अमर अब्दुल मलिक बिन हबीब अल आकदी से सुना, इन्होंने कथीर बिन ज़ैद से सुना, जो दाऊद बिन अबी सालिह से अपने बाप का बयान करता है: “एक दिन मरवान आया और उसने एक आदमी को कब्र ए रसूल पर चेहरा रखते हुए पाया। उसने उसके गले पकड़ लिया और कहा: तुम क्या कर रहे हो? उसने कहा: हाँ। (सर उठा कर) तब उसने उसके पास जाकर देखा तो वह अबू अयूब अल-अंसारी थे। उन्होंने कहा: मैं अपने पैगंबर मोहम्मद सल्लल्लाहु अलैहि वसल्लम के पास आया था, ना की पत्थर के ढेर पर। मैंने सुना था कि पैगंबर सल्लल्लाहु अलैहि वसल्लम ने कहा था: उस समय तू हरगिज मत रोना जब तक दिन के अंदर समझदार (दिन के चलाने वाले) मौजूद हों | मगर उस समय तू जरूर रोना जब दिन के जिम्मेदार ना एहेल (बद बख्त) बन जाये
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 