Volume 1, Parts II.87.1 Abu’Asim Al-Dahhak Ibn Mukhallad al-Shaybani informed us on the authority of Muhammad Ibn ‘Abd al-Rahman al-Mulaykï, he on the authority of Ibn Abi Mulaykah, he on the authority of Ibn Abbas, he on the authority ofAyishah: Verily the Apostle of Allah used to accept present and did not accept sadaqah. Volume 1, Parts II.87.2 Sa’id Ibn Sulayman informed us: ‘Abbad Ibn al-‘Awwam informed us on the authority of Muhammad Ibn ‘Amr and Abu Salamah, they on the authority of Abu Hurayrah, he said: The Apostle of Allah, may Allah, bless him, used to accept present and did not eat any thing of sadaqah. Volume 1, Parts II.87.3 Muhammad Ibn Mus’ab al-Qarqasani informed us: Abu Bakr Ibn ‘Abd Allah Ibn Abi Maryam informed us on the authority of Habib Ibn ‘Ubayd al-Rahabi; he said: When a thing was brought to the Prophet, may Allah bless him; he asked: Is it a present or a sadaqah? If it was said: It is a sadaqah, he did not eat it and if it was said: It is a present, he ate it. He (Habib) said: Some Jews brought a bowl of tharid. He asked: Is it a present or a sadaqah? They said: A present. He ate it. Some of them said: Muhammad sat like a servant. The Apostle of Allah, may Allah bless him, understood it and said: I am a servant and sit like a servant. Volume 1, Parts II.87.4 Amr Ibn al-Haytham informed us: Al-Mas'udi informed us on the authority of 'Awn lbnAbd Allah; he said: When a thing was brought to the Apostle of Allah, may Allah bless him, he inquired if it was a present or a sadaqah. If they said it was a sadaqah, he diverted it to the people of al-Suffah. If they said it was a present, he ordered it to be put there, then he invited the people of al-Suffah to it. Volume 1, Parts II.87.5 ‘Affan Ibn Muslim informed us: Hammad Ibn Salamah informed us on the authority of Muhammad lbn Ziyad; he said: I heard Abu Hurayrah saying: Verily when food was brought to him by others than the members of his family, he inquired about it. If it was said, it was a present, he ate it; and if it was said it was a sadaqah he asked others to eat it and did not eat it himself. Volume 1, Parts II.87.6 Al-Fadl Ibn Dukayn informed us: Mu’arrif lbn Wasil al-Sa’di informed us: Hafsah Bint Talq, a woman of the tribe aged ninety years, related to me on the authority of my grand-father Abu ‘Amirah Rushayd Ibn Malik; he said: One day I was with the Apostle of Allah, may Allah bless him. In the meantime, a person brought to him a tray of dates. He asked: What is this? Is it sadaqah or a present? The man said; It is sadaqah. Thereupon he said; Offer it to the people. He (Rushayd) said: Al-Hasan Ibn Ali Ibn Abi Talib was playing in dust before him. He took a date and put into his mouth. The Apostle of Allah, may Allah bless him, looked to him and put his finger into his mouth and took out the date. Then he threw it and said: Verily we are the family members of Muhammad we do not eat the sadaqah. Volume 1, Parts II.87.7 Hisham Ibn Sa'id al-Bazzaz informed us: Al-Hasan Ibn Ayyub alHadrami informed us: 'Abd Allah lbn Busr the Companion of the Prophet, may Allah bless him, related to me; he said: My sister used to send presents with me to the Apostle of Allah, may Allah bless him, and he accepted then. Volume 1, Parts II.87.8 Hisham lbn Sa'id informed us: Al-Hasan Ibn Ayyub informed us on the authority of Abd Allah lbn Busr; he said: The Apostle of Allah, may Allah bless him, accepted a present and did not accept a sadaqah. Volume 1, Parts II.87.9 Shababah Ibn Sawwar, Malik Ibn Isma'il and 'Abd Allah Ibn Salih informed us they said: Isra'il informed us on the authority of Thuwayr, he on the authority of his father: Malik and 'Abd Allah Ibn Sálih said on the authority of Ali: he said: Kisra made a present to the Apostle of Allah, may Allah bless him, and he accepted it. Likewise other kings (muluk) made presents to him and he accepted from them. Volume 1, Parts II.87.10 Rawh Ibn 'Ubadah informed us: Sa'id Ibn Abi 'Arubah informed us on the authority of Qatadah, he on the authority of Anas Ibn Malik: Verily the Apostle of Allah, may Allah bless him, said: If a sheep's trotter is presented to me, I shall accept it, and if I am invited, i.e., to a fore-arm, (of a sheep) I shall respond to it. Volume 1, Parts II.87.11 Al-Fadl Ibn Dukayn and Ahmad Ibn 'Abd Allah Ibn Yunus informed us; they said: Al-Fadl lbn Zuhayr informed us on the authority of Dawud lbn 'Abd Allah that Humayd Ibn 'Abd al-Rahman al-Himyar related to him: Verily the Apostle of Allah, may Allah bless him; said: If I am invited to a sheep's trotter, I shall respond to it and if the same is presented to me I shall accept it. Volume 1, Parts II.87.12 Musa Ibn Dawud informed us: Nafi' Ibn 'Umar informed us on the authority of Abu Mulaykah: Verily the Prophet, may Allah bless him, entered (the hujrah of) 'Ayishah and food was brought to him and there was no meat in it. He said: Do not I see earthen-ware cooking pot for meat with you? They said: Yes. But it has been given in sadaqah to Barirah, and you do not eat of ,sadaqah. He said: It was not given to me in sadqah and if you had served it I would have eaten it. Volume 1, Parts II.87.13 Abu 'Abd Allah Muhammad lbn Sa'd said in another narration: It is sadqah to Barirah but a gift to us: meaning from her (Barirah). Volume 1, Parts II.87.14 Abd al-Wahhab Ibn 'Ala al-'Ajali informed us: he said; 'Awf informed us on the authority of al-Hasan: Verily the Apostle of Allah, may Allah bless him, said: Verily Allah has made (receiving) sadaqah unlawful for me and the members of my family. Volume 1, Parts II.87.15 'Abd al-Wahhab Ibn 'Ata informed us; he said: 'Awf informed us on the authority of al-Hasan: Verily the Apostle of Allah, may Allah bless him said: Verily I see a date lying in my house and I have an urge for (eating) it but I am prevented from it for fear of it being of sadaqah. Volume 1, Parts II.87.16 Qabisah Ibn 'Uqbah informed us: Sufyan informed us on the authority of Mansur, he on the authority of Talhah Ibn Musarrif, he on the authority of Anas Ibn Malik, he said: The Apostle of Allah, may Allah bless him, passed by a date lying on the way and said: If I had not feared it to be of sadaqah, I would have eaten it. He (Anas) said: Ibn 'Umar passed by a date lying down, (on the ground) and he ate it. Volume 1, Parts II.87.17 Mutarrif lbn Abd Allah informed us:Abd al-‘Aziz Ibn Abi Hazim informed us on the authority of Usamah Ibn Zayd, he informed us on the authority of ‘Amr lbn Shu’ayb he on the authority of his father, he on the authority of his (‘Amr’s) grand-father, he said: The Apostle of Allah, may Allah bless him, was sleeping, he moved his body in the night and found a date beneath his side. He took it and ate it. Then he remained restless till the end of the night and he could not sleep. He mentioned it to some of his wives and said: I found a date beneath my side and I ate it, and I fear it might be of sadaqah. Volume 1, Parts II.87.18 Mutarrif Ibn Abd Allah informed us:Abd al-‘Aziz Ibn Abi Hazim informed us on the authority of Usamah Ibn Zayd, he on the authority of ‘Abd al-Malik Ibn al-Mughirah; he said: The Apostle of Allah, may Allah bless him, said: 0 children of Abd alMuttalib ! sadaqah are the filth of people, so do not eat them nor beamil over them.
Praises of some Scholars on a group of Tabi’in and others from Ahl Al-Bait:
Muhammad bin Ali bin Abi Talib (famously known as Ibn Al-Hanafiyyah Rahimahullah)
Ibn Hibban said in his book Thiqaat AtTabi’in (Vol.5, page: 347): “He was among the virtuous ones of His household.
And in his biography in Tahdhib AlKamal of Al-Mizi, Ahmad bin Abdullah AlAjaliy said about him: “the trustworthy Tabi’e, he was a righteous man… and Ibrahim bin Abdullah bin Al-Junaid said: we do not know anyone who narrated from Ali from the Prophet more Hadiths, nor more authentic Hadiths than Muhammad bin Al-Hanafiyyah”.
And in As-Siyar of Adh-Dhahabi (Vol.4, page: 115), it is narrated from Isra’eel, that Abdul A’ala (he is ibn A’mir) said: “that Muhammad bin Ali was nicknamed Abu AlQasim, and he was pious and full of knowledge”.
He also said about him: “The honorable Imam Abu Al-Qasim and Abu Abdullah”.
Ali bin Al-Hussein bin Ali bin Abi Talib (Rahimahullah)
Ibn Sa’ad said in At-Tabaqaat (Vol.5, page: 222): “Ali bin Al-Hussein was trustworthy, honest; he reported many Hadiths and was high and pious”.
And Ibn Taimiyah said in Minhaj AsSunnah (Vol.4, page: 48): “As for Ali bin AlHussein, he is among the great Tabi’ins and the distinguished in knowledge and piety”.
And in his biography in Tahdhib AlKamal of Al-Mizi, Sufyan ibn Uyainah narrated from Az-Zuhri that he said: “I have not seen a Quriashian better than Ali bin Al-Hussein”.
A similar meaning has been transmitted from Abu Hazim, Zaid bin Aslam, Malik and bin
Yahya
(Rahimahumullah).
Sa’eed
Al-Ansari
Al-Ajli said: “Ali bin Al-Hussein was among the best of his household, the best of them in obedience, and the most beloved towards Marwan bin Al-Hakam and Abdul Malik bin Marwan”.
Adh-Dhahabi said in As-Siyar (vol. 4, page: 386): “The honorable Imam Zain AlAbidin, the Hashemite, the descendant of Ali, the Medinian”.
And Ibn Hajar said in At-Taqreeb: “Trustworthy authentic, devoted worshipper, learned, virtuous and famous”. Muhammad bin Ali bin Al-Hussein bin Ali bin Abi Talib (Rahimahullah)
Among things, which show the respect of Jabir bin Abdullah Al-Ansari for him, it is reported in Sahih Muslim (1218) in the long Hadith in describing Hajj, on the authority of Ja’afar bin Muhammad (and he is the son of Ali bin Al-Hussein); he narrated from his father that he said: “We entered to Jabir bin Abdullah, he asked about the people till he reached me, I said: ‘I am Muhammad bin Ali bin Al-Hussein, he bowed with his hand on my head, he removed my upper button, and then removed the lower one. He then placed his hand between my breast and I was by then a little boy, he said: welcome to you the son of my brother! Ask about what you wish… I said: ‘tell me about the Hajj of the Messenger of Allâh’. He narrated to him his long Hadith in description of the Prophet’s Hajj.
And Ibn Taimiyah said in Minhaj AsSunnah (Vol. 4, age: 50): “And Abu Ja’afar Muhammad bin Ali is also among the best people of knowledge and religion. It is said that he is named (Al-Ba’qir) because he has ripped (acquired) knowledge, not that the sujud (prostration) has marked his forehead.
And Al-Mizi said in his biography in Tahdhib Al-Kamal: “Al-Ajli said: Medinian, trustworthy Tabi’e, and Ibn Al-Burqi said: ‘he was learned and virtuous”.
Adh-Dhahabi said in As-Siyar (Vol. 4, pages: 401-402): “He is the honorable Imam Abu Ja’afar Muhammad bin Ali bin Al-Hussein bin Ali Al-Alawi, Al-Fatimi, AlMadani, the son of Zain Al-Abidin… He was one of those who combined between knowledge and work, honor and dignity, reliability and calmness. He was fit for the Caliphate, and he is one of the twelve Imams whom the Imamate Shiites glorify and believe that they are infallible and sinless and that they know all about the religion. Indeed none is infallible and sinless except the Angels and the Prophets. Everyone can be right or wrong, and his word can be accepted or rejected save that of the Prophet, verily he was infallible and assisted with divine revelation.
Abu Ja’afar was famously known as AlBa’qir from the word “baqara al-ilm” to rip open knowledge i.e. to cut it, (this means) he knew its source of origin and its secrets, Abu Ja’afar was a hardworking Imam, a reciter of the Holy Qur’an, great…”.
He also said (page: 403): “An-Nasa’e and others has considered him among the learned Ta’bi’eens in Medina, and the Hufaz (people who memorize lots of Hadith and other knowledge) have agreed in accepting his narrations”.
Ja’afar bin Muhammad bin Ali bin AlHussein bin Ali bin Abi Talib (Rahimahullah)
Imam Ibn Taimiyah said in Minhaj AsSunnah (Vol. 4, page: 52-53): “Ja’afar AsSadiq (the truthful) is one of the chosen people of knowledge and religion… and Amr bin Abi Al-Miqdam said: ‘whenever I look at Ja’afar I know that he is from the offspring of the Prophets”. He described him in his book: The virtue of Ahl Al-Bait and their rights and said in (page: 35): “The Sheik of the scholars of the Ummah”.
And Adh-Dhahabi said in As-Siyar (Vol.6, page: 255): “The truthful Imam, the Sheik of Banu Hashim, Abu Abdullah AlQurashi, Al-Hashimi, Al-Alawi, An-Nabawi, Al-Madani one of the distinguished personalities”.
He said about him and his father: “And they were among the honorable scholars of Medina”.
He said in Tadhkiratul Hufaz (Vol.1, page: 150): “As-Shafi’e declared him trustworthy and so did Yahya bin Ma’een. It is narrated from Abu Hanifah that he said: ‘I have not seen a (person) more learned in fiqh than Ja’afar bin Muhammad’. And Abu Hatim said about him: Trustworthy, there is no need to ask about a person like him’ (i.e. His no one doubted about his integrity.) Ali bin Abdullah bin Al-Abbas (Rahimahullah) Ibn Sa’ad said in At-Tabaqaat (Vol. 5 page: 313): “Ali bin Abdullah bin Al-Abbas was the youngest son of his father, the most handsome Quraishian on earth, the most good looking, and the most plentiful of them in prayers. He was called: As-Sajaad (full of prostration in prayer) because of his plenty of worship and virtue”.
He also said (in page: 314): “He was trustworthy but reported only few Hadith”.
And in Tahdhib Al-Kamal of Mizi: “Al-Ajli and Abu Zur’ah said about him: “trustworthy” and Amr bin Ali said: “He was among the chosen people and Ibn Hibban has mentioned him in his book At-thiqaat” (the trusted persons).
Adh-Dhahabi said in As-Siyar (Vol. 5, page 252): “The honorable Imam Abu Alkhala’ef, Abu Muhammad Al-Hashimi AsSajaad (i.e. full of prostration)…learned and great, he worked with his knowledge, corpulent, good looking, tall, and august
Makka was the ancestral town and the birthplace of the Prophet of Islam (s.a.). He spent 53 years of his life here.and it was here that he got his first Revelation from Allah. For thirteen years the Revelations of the Holy Book continued coming here only. Although he had to leave the home and hearth because of the troublesome attitude of the people of Makka, he always liked to mention and hear about his home town. Love for ones own place of birth is quite natural Whether one had a comfortable life or had to face hardships in his home town, its memories will ever live in his mind. Besides this natural affinity, the Prophet (s.a.) had a spiritual attachment with the place because it has located in it the Kaaba and other places of religious importance.. This urge for Makka was not only in the heart of the Prophet (s.a.) but all the Companions had the same attachment for the place. Now it was six years since they had Migrated.and now they were all eager to vist Makka and circumambulate the Kaaba. Once the Prophet (s.a.) related about a dream of his.. He saw in the dream that they had entered the Haram of Kaaba and were doing the circumambulation. Hearing of this dream the eagerness of the Companions to make a visit too increased. They insisted on the Prophet (s.a.) to plan a visit. From the Qureish they expected some resistance in allowing the Muslims to come there. However after the ignominious defeat at Ahzaab, it was conjectured that their spirit of battle had cooled and that they might not hinder the visit by the Muslims. Considering the keenness and pressure from the Companions, the Prophet (s.a.) planned a visit and invited people from the neighborhood of Madina too to join. Some people avoided going because it crossed their minds that the Qureish might think it a good opportunity to start a battle. The number of persons who made up their minds to travel was around 1,400 to 1,500.. Along with this entourage, the Prophet (s.a.) started from Madina on I Zilquad 6 H. They had seventy camels for the ceremonial Sacrifice, and all the members of the party were dressed in the loincloth prescribed for the pilgrimage and carried no arms to give confidence to the Qureish that they had no warlike intentions!
It was evident from the dress of the Prophet (s.a.) and the Companions that they were not going for a battle and heading for a pilgrimage to Kaaba.But the Qureish didn’t allow them to enter Makka. When this caravan reached the Valley of Asfan, Basar ibne Abi Sufian Kaabi came to the presence of the Prophet (s.a.) and said that the Qureish had assembled in the Valley of Zi Tawi hearing of the arrival of the caravan and Khalid ibne Walid was stationed at Kara il Ghamim with a contingent of troops to prevent them from reaching Makka. The Prophet (s.a.) changed his route and via Sanit al Marar they reached Hudaibia which is a well at a distance of 15 miles from Makka and the area around it was known by the same name. Khalid, informed the Qureish that the caravan has changed its route and had reached Hudaibia. Qureish sent Badeel ibne Warqa Khazaee along with some men from Bani Khazaee to talk with the Prophet (s.a.). He asked the Prophet (s.a.) to give up the idea of going to Makka and return from Hudaibia only. He said that if he went any futher, Qureish would use force to stop him. At any cost they didn’t want his party to enter Makka. The
Prophet (s.a.) said that they had come only to circumambulate the Kaaba and Qureish needn’t have any apprehensions from them and they had no plan whatsoever of fighting with them.Badeel conveyed the Prophet (s.a.)’s message to the Qureish who agreed that the intentions didn’t appear warlike, nonetheless they wouldn’t be allowed to enter. If they tried to enter forcibly, the Qureish would fight to stop them. Arwa ibne Masood Saqafi said that it wouldn’t harm Qureish in any manner if they enter, perform Umra and return like any other group generally coming for the pilgrimage! Qureish said that Arabs would consider it as their weakness and capitulation if the Muslims were allowed in. Then Urwa sought permission to negotiate with the Prophet (s.a.) and send his party back peacefully. Qureish agreed and he came to the presence of the Prophet (s.a.). He said, “O Mohammed (s.a.)! Qureish is the tribe you personally belong to! Imagine if you annihilate the tribe, it will be the first example in the entire Arabia that someone destroyed his own tribe! Qureish don’t want that you enter Makka. If you try to do it, the consequence will be a fight! When the hostilities start, the same people who are around you will run away!” At this point Hazrat Abu Bakr chided him rather impolitely.and said that they shall never abandon the Prophet (s.a.). Urwa asked who was this person ? He was told that it was Abu Bakar. He said, “O Abu Bakr! I remember one good turn you did to me! Otherwise I would have properly replied toyour impoliteness!” Arwa’s patience and forbearance nipped the little tiff in the bud. It was possible that he might have left the talk incomplete and gone away and misguided the Qureish to go for fighting. The Prophet (s.a.) realized about his balanced and fair thinking and asked him, “Is is fair to prevent us from performing the Umra and not allowing our sacrificial camels reaching near the Kaaba? We have neither come with an intention of war nor shall we unnecessarily start hostilities” Arwa was very much impressed with the attitude of the Prophet (s.a.) and returned to the Qureish. He told them that he had gone in the past to the presence of kings like Caesar, Khusro and Najashi, but meeting the Prophet (s.a.) was an entirely different experience for him. He didn’t find the aura of respectability and dignity anywhere else as in his company. He recommended that the party must be allowed to perform the Umra and go back peacefully. But the Qureish didn’t heed his advice.and were adamant in their stand. When Halees ibne Alqama saw that the matter was not getting resolved, he asked to be permitted to make his efforts for resolution. He proceeded to Hudaibia. When he saw the sacrificial camels restless with hunger, and he heard the call of “Labbaek! Alla humma Labbaek!” from the men in the caravan, he returned back without entering the camp. He told the Qureish that preventing the group from performing the Umra will be sheer cruelty and there is no reason stopping any pilgrims from entering the Kaaba. Qureish however were still adamant. Seeing this attitude Halees said: “O People of Qureish!
Maybe we have a pact with you!
But we have not made any understanding with you
that you prevent, whosoever it might me, from performing the ritees of pilgrimage in Makka!” Ref: Tareeq e Tabari, Vol 2, Page 276
When these representations failed, the Prophet (s.a.) sent Kharash ibne Omayya Qazaee on his personal camel to the Qureish to assure them that he didn’t mean to fight and had come there only for Umra. Kharash talked to the Qureish that they need not obstruct the party performing the rites of pilgrimage but they didn’t listen to any argument and even threatened to kill him. Halees and the tribes under his control prevented them from the act. Under protection of their swords they escorted Kharash to safety. However the Qureish slaughtered the Prophet (s.a.)’s camel. They didn’t stop at it. They deputed fifty roughs from Makka to go to the camp and trouble them. They reached near the camp and started throwing stones and arrows on the party. The Muslims were not so weak that they would be cowed down by those roughs. They surrounded and withheld the men. They were brought before the Prophet (s.a.) who released them without any punishment. He called Hazrat Omer and asked him to visit Makka and impress on the Qureish that their visit was not for fighting. Hazrat Omer expressed his inability in the following words:
“In Makka there is none from my tribe, Bani Adi, who could come forward for my rescue! I have enmity with Qureish and my harshness and strictness towards them is no secret. I have fear for my life from them. You may send Othman instead, he has more influence over the Qureish!” Ref: Tareeq e Kaamil, Vol 2, Page 138
Now the Prophet (s.a.) called Hazrat Othman and appointed him for the task. Along with him a delegation of ten Mohajirs too was sent. When he reached Makka he conveyed the message from the Prophet (s.a.) to Abu Sufian and other chiefs that they need not resist the group’s entry for Umra. They didn’t pay any heed to what he said. Instead they stopped him from returning. Hazrat Othman secured the protection of his relative, Aban ibne Saeed, but the others were at the mercy of the Qureish. Because of their detention in Makka, rumours became current amongst the Muslims that Othman and the other delegates had been killed. Since they were sent by the Prophet (s.a.) as diplomats and their killing was against all norms of international laws, there was a feeling of anger amongst the Muslims. They started talking of avenging the killings. When the Prophet (s.a.) felt the disturbed emotions of the Muslims, he gathered them under a tree and took a Bai-at from them that in the event of a conflict, they would not desert and run away. Therefore Jabir ibne Abd Allah says:
“The Prophet (s.a.) took Bai-at from us
that we don’t run away from the fight!
Ref: Tareeq e Tabari, Vol 2, Page 279
This Bai-at is called the Bai-at ar Rizwan because Allah had expressed His approval and happiness over it and said: “When the Believers were
making a Bai-at with you under the tree, Allah was happy with their spirit.” Now they learnt that Hazrat Othman and other delegates were safe and there was no need for fighting. They returned safely to the camp. The result of this was that the emotions of the Muslims cooled down. On the other side, the infidels of the Qureish too were not in a mood for hostilities. They only wanted to salvage their false sense of honor and prestige. Therefore, after this event, they sent Hoyatab and Sohail ibne Umro for negotiations. The Prophet (s.a.) too was not in favor of a battle. He approved negotiations for an understanding. For the negotiations he nominated Hazrat Ali (a.s.). Allama Tabari writes:
“The Qureish sent Sohail ibne Umro and Hoyatab
and the Prophet (s.a.) selected Ali (a.s.) for the parleys.”
Ref: Tareeq e Tabari, Vol 2, Page 278
When the talks started, the representatives of the Qureish felt that the opposite party didn’t intend fighting, started putting forward unreasonable conditions for the settlement. Therefore, after much debate, the following terms were agreed to by both the sides:
1. This visit the Muslims would return without performing the Umra. 2. Next year they can visit Makka for Umra but not to halt there for more than three days.
3. They should not carry any arms, other than swords, along with their caravan. The swords should all the time be in the sheaths.
4. The tribes of Arabia shall have the right to makw agreement of cooperation with any of the two sides and the conditions will also apply to the tribes on both sides.
5. If any person from Makka strayed into the territory of the Muslims, it would be binding on the Muslims to return him safely. If any Muslim went to the Qureish territory, he will not be returned back to them.
6. The agreement will be valid for a period of ten years. During this period there will be neither hostility nor restriction on travel.
All these conditions were, more or less, in the favor of the Qureish and they were not ready for the deal without enforcing them. In these conditions it was really difficult to establish peace with them.when a sizeable block of the Qureish was not in favor of any peace and the majority of Muslims didn’t like the terms of the agreement. Now there were only two options. Either to accept their conditions in toto or reject them outright and get ready for a battle! The Prophet (s.a.) had an eye on the consequences of any conflict with them at that time when the Muslims were in a state of absolute unpreparedness for battle. If the Prophet (s.a.) decided to fight, despite the disagvantage, and even if the Muslims were victorious, and entered Makka as the winners, the animosity of the Qureish would become so much that they would never ever think of embracing Islam. Another conclusion could also have been drawn that the Prophet (s.a.) was not peace loving and that as soon as he had military strength he took the first opportunity to wreak vengeance on the Qureish. While all the previous battles were defensive in nature, this one would have been termed an aggressive campaign. This was the prime reason that the Prophet (s.a.) gave preference to peace. Although they had to yield some concession in the terms of the agreement, the deal was not as a result of defeat in any battle. In fact it was after repeated successes in the previous battles. But the Prophet (s.a.) demonstrated his love for peace after victories in battles! He also exposed the ignorance and the stubbornness of the Qureish by offering them conditions of peace.
After deciding the terms of peace, it came to drafting the agreement. Sohail created hurdles at every step in this matter too. When Hazrat Ali (a.s.) started writing the draft, the Prophet (s.a.) asked him to write “Bismilla hir Rehman ir Raheem” on the top of the document. Sohail said they didn’t know what is “ar Rehman. He just wanted them to write “Be ismak Allah” at the head of the document (this was first used by Omayya ibn al Salat before Islam and was generally written in all letters and documents since then). The prophet (s.a.) didn’t want to enter into an argument and accepted his suggestion. Then Hazrat Ali (a.s.) wrote “Haada ma saleh laihi Mohhamed (s.a) Rasool Allah Sohail ibne Umro – This is the agreement of peace which Allah’s Prophet Mohammed (s.a.) has made with Sohail ibne Umro.” Sohail objected about this sentence as well that they didn’t accept Mohammed (s.a.) as the Prophet of Allah. If they had recognized him as the Prophet (s.a.) they wouldn’t have objected to his entering Makka. He therefore wanted them to write his name as “Mohammed (a.s.) ibne Abd Allah”. The Prophet (s.a.) asked Hazrat Ali (a.s) to strike off the words “Rasool Allah” with his pen and write “Mohammed ibne Abd Allah”. Hazrat Ali (a.s.) put down his pen in anger saying, “By Allah! I shall not strike off the words, ‘Rasool Allah’ from the document!” The Prophet (s.a) said, “I shall strike off the words myself!”. He drew a line across those words and told to Hazrat Ali (a.s.):
“One day
you too will be put to such a test!”
Ref: Tareeq e Kaamil, Vol 2, Page 128
When the document was ready, witnesses from both sides put a hand to it. One copy of the document was given to the Prophet (s.a.) and another to Sohail ibne Umro.
All the matters connected with the drafting and execution were completed under the direct supervision of the Prophet (s.a.) and no Companions were asked to participate in the proceedings nor their opinions were obtained. It was only Hazrat Ali (a.s.) who helped the Prophet (s.a.) in deciding on the terms and drafting of the document. Many Companions were against the terms of the agreement and even the need to make peace with the Qureish. They were hoping to enter Makka despite the opposition of the infidels and perform Umra. But when they were asked to return from Hudaibia without performing the Umra they were so much disturbed.that doubts cropped up in their minds. Allama Tabari writes:
“When the Companions of the Prophet (s.a.) started from Madina they had no doubt about victory on the basis of the dream that the Prophet (s.a.) saw.
But when they knew about the truce
and the need to return, and knew that the Prophet (s.a.) himself had agreed to the terms of the truce,
a big doubt crept into their minds and were about to start a dispute.” Ref: Tareeq e Tabari, Vol 2, Page 281
Hazrat Omer was most upset with this truce. His anger rose so much that he went to the presence of the Prophet (s.a.) and said, “Are you not the true Prophet?” The Prophet (s.a.) replied, “Yes! I am!” Omer added, “Did you not say that we shall all enter the Masjid al Haram and circumambulate the Kaaba?”The Prophet (s.a.) replied, “Yes! I had seen a dream and interpreted it that the time is coming when we shall enter to Masjid al Haram and circumambulate the Kaaba! But I didn’t say that we shall do it this year only. Whatever has happened is with the Command of Allah! I cannot do anything against His Commands! Allah will never let the enemy to be trample me!” Even after this explanation by the Prophet (s.a.), Omer’s ire didn’t subside. He went to Abu Bakr in anger and talked in the same manner with him. He said:
“O Omer!
Keep holding his reins!
I bear witness that he is the Prophet of Allah (s.a.)
Ref: Tareeq e Tabari, Vol 2, Page 280
Hazrat Abu Bakar had to confirm about the prophethood of Mohammed (s.a.) because it was evident from Omer’s way of talking that he was somuch angry and upset about the truce that he started doubting the very prophethood of Mohammed (s.a.). Therefore Omer has expressed his doubts in this manner:
“By Allah!
Ever since I embraced Islam,
I never had a doubt, but on that day
Ref: Tareeq e Qamis, Vol 2, Page 32
The anger of the companions was such that while the Prophet (s.a.) giving a pracitical shape to it ordered them to sacrifice the animals and cut their hair, they started disobeying. Despite instructing them several times they didn’t comply. The Historian Tabari writes: Allah!
“By
Despite the Prophet (s.a.) ordering them thrice,
none of them rose to obey!”
Ref: Tareeq e Tabari, Vol 2, Page 283
!”
When the Prophet (s.a.) saw this state of affairs, he was very saddened. He stood up and went to the tent of Hazrat Umme Salama and sat down quietly. She saw the sad visage of the Prophet (s.a.) and asked the reason for his glumness. He complained about the behaviour of his companions. Umme Salama said “You needn’t force anyone. Go and sacrifice your animal, get your hair removed and change the dress.” The Prophet (s.a.) came out of the tent, sacrificed the animal, removed his hair and changed from the Ahram to ordinary dress, When the companions saw that the decision of the Prophet (s.a.) cannot be changed, some persons followed suit dishearted ly. Most of them got small tufts of hair removed. Their anger seemed not be coming down. Allama Tabari writes:
“They were clipping each other’s hairs. But it seemed as if they were in a state of sadness
and might slay each other. Ref: Tareeq e Tabari, Vol 2, Page 283 When the Prophet (s.a.) saw the men removing their hair, he said, “May Allah be kind on them!” The companions said:
“O Prophet of Allah (s.a.)!
You have offered a prayer of blessing for the men who are getting their hair cut
But you didn’t pray for those who got their hair clipped!
He said, ‘Because they didn’t doubt!””
Ref: Tareeq e Tabari, Vol 2, Page 283
Inspite of the misbehaviour of the Companions, the Prophet (s.a.) strictly adhered to the terms of the truce. The conditions of the truce were still being discussed. At this time the son of Sohail ibne Umro, Abu Jandal, who had converted to Islam and was facing incarceration with the infidels, escaped from the vigil of his guard and came to the presence of the Prophet (s.a.), the chains of the gaol still in his ankles. He said, “O Prophet of Allah! Allow me to ride with you!” When the representative of the Qureish, Sohail saw his son, he said, “A truce agreement has already been agreed upon by us! If any of our men escaped and came to you, you will have to return them to us. In terms of this clause you must return Abu Jandal to us.” The Prophet (s.a.) said, “The agreement is not complete as yet and you started asking for complying with its terms!” Sohail said, “If you don’t hand over my son to us, we shall abrogate the agreement of truce!” The Prophet said, “Then, you might take him away!” He advised Abu Jandal to be patient and handed him over to Sohail.
When Abu Jandal started walking away, Hazrat Omer stood up, and guiding his hand toward the scabbard of the sword, said, “The blood of an infidel is not worth as much as that of a dog!” He thought that Abu Jandal would attack his father and kill him. Abu Jandal said:
“O Omer!
You don’t have more right than me
to follow the command of the Prophet (s.a.)!”
Ref: Tareeq e Qamees, Vol1, Page 22
The infidels of Qureish getting their conditions accepted practically thought that they had the upper hand, although this condition wasn’t harmful to the Muslims in any manner whatsoever. After the truce one person from the Qureish, Abu Baseer Utba ibne Asaid embraced Islam and came to Madina slyly. Qureish deputed two persons to Madina with a letter to bring him back. The Prophet (s.a.) called Abu Baseer and asked him to go back to Makka. He unwillingly accompanied the emissaries. When they reached the Valley of Dual Halifa, Abu Baseeer praised the sword of one of them. He said that certainly the sword was very good and took it out of the sheath. With the excuse of looking at it, Abu Baseer took the sword from the hand of the person and killed him. When the other person saw that his companion was killed, he ran away and reaching Madina informed the Prophet (s.a.) that Abu Baseer had killed his companion. In that time Abu Baseer too reached Madina and told to the Prophet (s.a.) that he had handed him over to the Qureish in terms of the agreement and now there is no responsibility on him any further and that he need not be handed over to them again. The Prophet (s.a.) said that this person wanted to give vent to trouble between the two sides, If he was given any support, the Qureish would definitely start a conflict. Abu Baseer now understood that the Prophet would definitely hand him over to the Qureish. Taking an opportunity he went towards the shore of the sea and stayed there. On the other side, Abu Jandal, who was incarcerated in Makka, heard that Abu Baseer was hiding at a place on the coast and he too escaped from captivity and went the same way. In due time that place became a place of refuge for the fugitives from Makka. The number of such persons rose to 70 and they formed a strong group. When the caravans of Qureish used to pass through there on the way to Syria, this group attacked and looted them. The Qureish were fed up of this and sent word to the Prophet (s.a.) to call those men to Madina. They said that in future they wouldn’t claim back any person who had embraced Islam of his free will and moved to Madina. The Prophet (s.a.) sent word to Abu Baseer to come to Madina. He was seriously ill at that time and asked Abu Jandal to go. Therefore, they disbanded the group and went to Madina. The route of travel now was safe for the Qureish.
The utility and advantage of this truce was not comprehended by most Muslims. At the time of the execution of the agreement, and even after that, they were unhappy about it. But later on when they got certain political and other advantages because of the terms of the truce, they realized that their thinking was wrong and started appreciating the farsightedness of the Prophe s.a.). Some of the salient advantages the Muslims got from the truce are:
The first benefit was that the unreasonable attitude of the Qureish became evident to the tribes that they had stopped the Muslims from performing pilgrimage at Makka which was the right of every individual, from whatsoever place he came. The tribes were unhappy with the Qureish on account of this and sympathetictowards the Muslims.
The second benefit was that the Muslims who were in Makka, and keeping their Faith secret, became fear less and openly declared it and publicly performed the rites of prayer etc. And when persons, impressed by the Islamic norms, converted to the Faith, the Qureish couldn’t interfere with them because of the terms of the agreement.
The third benefit was that the infidels got opportunities to meet and exchange views with the Muslims. Because of removal of restrictions of visiting Madina, they frequented there and observed the excellent morals and the divine qualities of the Prophet (s.a.) more closely. They started getting impressed with the Islamic teachings and subtly carried the message back to Makka. Therefore, in a short span of two years the number of Muslims in Makka doubled. The historian Tabari says:
“Within two years
the population of Muslms
was more than double than what it was.
Ref: Tareeq e Tabari, Vol 2, Page 283
The fourth benefit was that it refuted the belief of the people that Islam had spread with the strength of the sword. If the sword had played any part in the spread of the Faith, the truce should have played a role of deterrent in its spread. To the contrary its fast growth was a result of the love of peace that the Faith propagated. If hostilities had continued after Hudaibia, the spread of Islam wouldn’t have been so fast. Peace gave an opportunity to the right thinking persons to flock towards it.
The fifth benefit was that the new generation of the Qureish observed the peace loving attitude of the Prophet (s.a.) in comparison to the stern stance of Abu Jahl and Abu Sufian. They also thought about the canard spread by the infidels and the Jews and read through it. They realized that all this talk about the Prophet (s.a.) was wrong. If the Prophet (s.a) was of aggressive bent of mind, he had better strength of men and material and could have started battles to avenge the earlier fights that the Qureish had imposed on him. But this truce, and his attitude thereafter, proved that he was a man of peace! In the past he fought back only in self defence.
The sixth benefit was that the Qureish were contented that during the period of the truce they will not be attacked by the Muslims. Therefore they did not feel the need to arm themselves any more. But when they took part in the conflict between Bani Bakr and Bani Khaza-aa, against the terms of the truce, and sided with their friends, Bani Bakr, and killed pesons from Bani Khaza-aa who were the allies of the Muslims, the Muslims came forward and conquered Makka! The truce in fact laid the foundation of the consolidation of the Muslim State! Allah has termed the annexation of Makka as “Fath e Mobin” and the Prophet (s.a.) termed it “Azam al Fatooh”!
While this truce proved the sagacity and right thinking of the Prophet (s.a.), its implementation proved that he had great regard for commitments and agreements.
The advantages derived from patient and meticulous follow up of the truce are:
The first is that when there is the possibility of peace, war cannot be started. With this end in view even if harsh terms and conditions for the truce are accepted, it would be beneficial for the society in the longer run. No doubt it could have caused some heart burn to the Companions who were ignorant and less farsighted. The truce was declared on the terms of the infidels and the fruitful results are there for every one to see.
Secondly, the implicit implementation of a truce or an agreement is absolutely essential even if the truce is with infidels and hypocrites. Therefore the Prophet (s.a.) didn’t hesitate in handing over Abu Jindal and Abu Baseer to the infidels to meet the requirements of the terms of the truce. This shows his high respect for the terms of the agreement. However, when the Qureish acted against the terms of the truce, immediate action was taken and the conquest of Makka was the result.
Thirdly, the Prophet (s.a.) is not bound with the public opinion. The opinion of the companions was against the signingof the truce. But the Prophet (s.a.) used his best discretion and the results are there for everyone to see. This discretion aso had the Divine Backing. If the Prophet (s.a.) consulted the Muslims, it was only to keep them at rest. When their opinion was not worth accepting, he discreetly kept it aside.
The part played by Ameer al Momineen (a.s) in the negotiations and formulation of the truce of Hudaibia has been invaluable. He conducted the http://www.alhassanain.org/english
parleys for the truce as meticulously as he did during the earlier campaigns of battle with the Qureish. It is common experience that those who are adept at warfare, don’t have any aptitude for peace making. Hazrat Ali (a.s.), who was the greatest warrior of his time, proved his mettle at peace making too. Sheik Mufeed writes:
“All the matters connected with Hudaibia were in the charge of the Ameer al Momineen (a.s) –
whether it was the ‘Bai-at Rizwan’,
organizing the troops
or the negotiations and drafting of the truce!”
Ref: Irshad, Page 54
He had felt the need for truce and peace from the very beginning. Therefore, he was neither confused nore he ever doubted the Prophet (s.a.), as was done by some senior Companions. He also didn’t like to score off the words “Rasool Allah” from the truce document. This shows his staunch Faith and dedication to the Prophet (s.a.). Sheik Abd al Haq, Muhaddis Dehlavi writes:
“Hazrat Ali (a.s.) not agreeing to erase the words ‘Rasool Allah’ is not disobedience nor disrespect,
but it is the manifestation of his obedience and respect for the Prophet(s.a.)
अमीरुल-मोमिनीन हज़रत फारूके आज़म रज़ियल्लाहु तआला अन्हु ने ग़ज़्वे रोम के मौके पर हज़रत मौला अली रज़ियल्लाहु तआला अन्हु से मशवरा तलब फ़रमाया कि इस ग़ज्वा में बजाते खुद शिरकत करूं या न करूं । हज़रत अली रज़ियल्लाहु तआला अन्हु ने यह मशवरा दिया
“अल्लाह तआला इस दीन वालों को ग़ालिब फ्रमाने का ज़ामिन (गवाह) है। अल्लाह वह है जिसने मुसलमानों की उस वक़्त भी मदद फ़रमाई थी जबकि वह थोड़े थे और दूसरा कोई उनका मददगार न था। ऐ उमर ! अगर आप बजाते खुद चलेंगे। दुशमनों से मुकाबला हुआ और आपको कोई तकलीफ पहुंची तो फिर मुसलमानों की कोई जगह पनाह की न रहेगी। क्योंकि मुसलमानों के लिये सिवाये आपके और कोई पनाह की जगह नहीं। इसलिये आप किसी और को भेज दें और खुद न जायें ।” (नहजुल बलागः सफा २७१ )
सरकार वारिस पाक की एकताई और एकरंगी अद्वितीय थी । प्रत्येक तौर तरीके, ढंग में तथा आचरण सब में एक रंग पाया जाता था। जो भी आपके पास जाता वह एक रंग में रंग जाता था। आपके कथन से सिद्ध है कि इश्क का कमाल भी तौहीद का दर्जा है जो इश्क में पूरा उतरता है वही तौहीद में भी एक होता है आपकी बातों से ये बात साफ हो जाती है कि इश्क की मंजिल में अस्तित्व और गुण सभी एक हो जाते हैं अर्थात निर्गुण, सगुण सभी एक हो जाते हैं। आंशिक के इश्क । खूबी यही है कि आशिक माशूक हो जावे। जब आशिक स्वयं को नष्ट कर माशूक में विलीन हो जाता है तब वह माशूक हो जाता है और जो कुछ दोस्त से है वह उसका अपना है। यहीं से अद्वैत्यवाद प्रकट होता है। असलियत यह है कि इश्क और अद्वैत्यवाद परस्पर दोनों अनिवार्य हैं। पूर्ण अनुरागी ही अद्वैत्यवादी है जो प्रत्येक कण में माशूक के सिवा कुछ नहीं देखता है । हुजूर अनवर तौहीद ( खुदा को एक देखना, एक मानना तथा प्रत्येक वस्तु में उसका प्रकाश देखना) में इतना डूबे हुए थे कि उनके प्रत्येक शब्द तथा कार्य एवं व्यवहार से तौहीद के रहस्य प्रकट होते थे। में
मुंशी अब्दुल गनी साहब वारसी रईसपुर और अब्दुल गनी साहब जिला रायबरेली दोनों लिखते हैं कि हुजूर वारिस पाक मेरे मकान पर पधारे थे। मैं । मैं हुजूर के विश्राम हेतु गृह-कक्ष सजा रहा था। इसी बीच एक नौकरानी से कुछ भूल हो गयी। मैंने एक थप्पड़ उसके मुँह पर मार दिया और उसकी एक आँख पर चोट आ गई। वह रोने लगी। मैं दूसरे दिन हुजूर पाक को ले आने गया। प्रार्थना किया हुजूर मैं आपको घर ले चलने के लिए आया हूँ। आप ने कहा- हमारी आँख में चोट लग गयी है। हम नहीं जा सकते, मैंने बार-बार आग्रह किया किन्तु आपने यही कहा ‘हमारी आँख में चोट लग गयी है, हम नहीं जा सकते, अन्ततः बाध्य होकर मैं लौटचश्म बकुशा कि जल्वये दिलदार, मोतजल्लीस्त अजदरोदीवार
आँखों को खोलो कि वह प्यारा ईश्वर अपना प्रकाश प्रत्येक दीवार और दरवाजे से बिखेर रहा है। यह बात पूर्णतया सत्य है कि मानवरूप तथा व्यक्तित्व में जितना अधिक ईश्वर का प्रकाश प्रकट होता है अन्य किसी वस्तु में नहीं। यही कारण है मनुष्य योनि सम्पूर्ण योनियों से उत्तम और श्रेष्ठ मानी गयी है, जैसा हज़रत अब्दुल कादिर जिलानी रह० के हृदय पर ईश्वर की ओर से प्रकट होने वाली बातों (इल्हाम) से है। आप कहते हैं कि ईश्वर कहता है कि जैसा मेरा प्रकट होना मनुष्य में है वैसा किसी में नहीं।
हज़रत मौलाना अबुल हसन खित्कानी रह०, इन्नल्लाहा खलका आदमा अला सुरतहि’ की व्याख्या करते हुए लिखते हैं जब ईश्वर ने अपने गुणों को प्रकट करना चाहा तो संसार को प्रकट कर दिया। जब अपने को प्रकट करना चाहा तो आदम को पैदा कर दिया। अतः विदित है कि सम्पूर्ण संसार यदि ईश्वरीय गुण है तो मानव में वह स्वयं प्रकट है।
ऐ जाहिदे जाहिर बी अज कुर्ब चे मी पुरसी।
उदर मन व मन दर वै चूं बू ब गुलाब अन्दर । ऐ जाहिर देखने वाले जाहिद (परहेजगार) ईश्वर की निकटता का रहस्य क्या पूछते हो ? वह ईश्वर मुझ में और मैं उसमें इस प्रकार हूँ जैसे गुलाब के फूल में ख़ुश्बू होती है।
सही मुस्लिम में हजरत अबू हारेरा रजी० से नकल है कि खुदाबन्द करीम कयामत के दिन अपने बन्दों से प्रश्न करेंगे कि ऐ आदम के बेटों मैं बीमार हुआ तो तूने मेरी सेवा सुश्रुषा नहीं किया। वह अचम्भे से क्षमा याचक होंगे कि भगवान! तेरी कोई क्या सेवा कर सकता है ? पुनः भगवान कहेगा कि मेरे अमुक बन्दे की यदि तू सेवा करता तो वह मेरी ही सेवा होती। मैं उसके पास ही था, यथावत अपने बन्दों की भूख-प्यास तथा अन्य कष्टों को स्वयं से सम्बन्धित कर प्रश्न करेगा। स्पष्ट है कि ईश्वर से कोई स्थान रिक्त नहीं है तथा मानव के व्यक्तित्व में ईश्वर का प्रदर्शन पूर्णत: है। जैसा अन्य वस्तुओं में नहीं ये हकीकत है कि ईश्वर आकाश पर नहीं है। हम तुम में छुपकर सबको धोखे में डाल दिया है। बस एक सूरत को पकड़ ले ईश्वर मिल जायेगा। 1
१ – दर दीदा अयाँ तू बूंदी व मन गाफिल
दरसीना नेहाँ तू बूंदी व मन गाफिल
अज जुम्ला जहाँ निशाँ तोरा मिजुस्तम
खुद जुमला जहाँ तू बूंदी व मन गाफिल अनुवाद- हे भगवन! तू नेत्रों में था किन्तु मैं भुला हुआ था। हृदय में तू छुपा हुआ था किन्तु मैंने नहीं जाना सम्पूर्ण संसार में तुझे ढूंढा किन्तु तू ही स्वयं पूर्ण
संसार में था और मैं भटका हुआ था। तौहीद की समस्या (मसला) बड़ा नाजुक और कठिन है। तौहीद के पुजारियों की दृष्टि में प्रत्येक अच्छी-बुरी वस्तु समान होती है। किन्तु विचित्रता यह है कि संसार-विलीनता में भलाई बुराई दोनों सम्मिलित हैं। मानव मात्र भलाई को ही अपने से सम्बन्धित करता है। इस सम्बन्ध में वारिस पाक कहते हैं कि ‘अनल हक (हम हक हैं) और फनाफिल्लाह भी (ईश्वर में अपने को नहीं कर देना) ‘ होने को मौजूद हैं किन्तु ‘अनश्शैतान’ (मैं शैतान हूँ) या अनल यजीद (मैं यजीद हूँ) कोई नहीं बोलता। यह बात मुश्किल है। हुजूर वारिस पाक के कथन से स्पष्ट हो जाता है कि ईश्वर के अस्तित्व का नाम ‘अल्लाह’ इसके अतिरिक्त सम्पूर्ण संज्ञायें गुणात्मक हैं। जाति (अस्तित्व) और सफाअत (गुण) को सूर्य और उसकी किरणों से उदाहरण देकर ब्यान किया जा सकता है। सूर्य को उस दशा में जब उसको किरणें प्रकट न हों सरलता से देखा जा सकता है किन्तु उस समय जब उसकी किरणें पूरे जोर पर चमकती हों तो उस पर दृष्टि जमाकर देखना कठिन है। इसी भांति ईश्वर के अस्तित्व (जात) की उसके अस्तित्व के पर्दे में देखना सरल हैं किन्तु गुणों के पर्दे में उसका दर्शन कठिन है। कारण है कि वहां कहर की शान का प्रदर्शन भी प्रत्यक्ष है। पथिक यदि सत्यपथ में विशेषताओं का पर्दा उठाना आरम्भ करता है तो ईश्वर की जात (अस्तित्व) तक पहुँच प्राप्त करने के लिए एक लम्बे समय की आवश्यकता होती है। इसके अतिरिक्त पथ भो कठिनाइयों से पूर्ण है। यदि सर्वप्रथम ही ईश्वर की ओर ध्यान मग्न होकर पथ और उसके स्थानों से गुजरने के पश्चात ईश्वर-विलीनता का पद प्राप्त हो जाता है। यही वह मुकाम या स्थान है जहाँ भक्त से वाणी अनलहक अथवा अनल्लाह अकस्मात उच्चारित हो जाती है। विशेषताओं के पदों को उठाकर ईश्वर तक पहुँचने वालों के पथ में विशेष कठिनाई होने के कारण बहुधा पहुँच कठिन हो जाती है। इसी कारणवश वारिस पाक का कथन है कि इन स्थानों अथवा अवस्थाओं को पार करना और विशेषता के कारणों में जिनका प्रदर्शन यजीद और शैतान में भी है। अपने आपको इस दशा में विलीन करना और कथन या वाणी अनल यजीद या अनश्शैतान बोलना कठिन काम है। सन्त सूफियों के निकट ईश्वर के नाम दो प्रकार से बंटे हैं। (१) जमाली (विशेषता और खूबसूरती की दशा) (२) जलाली (उत्तेजक भाव) । अतः हुजूर का यह भाव समझ में आता है कि जमाली (सालिक) गुणों में विलीन होना और ईश्वरीय ज्योति का दर्शन करना सरल है किन्तु जलाली गुणों को सहन करना कठिन काम है। इसीलिए कहते हैं अनलहक सब पुकारते हैं और फनाफिल्लाह होने के लिए भी मौजूद हैं किन्तु शैतान और यजीद होना कोई नहीं चाहता। यह बात कठिन है। वास्तव में वारिस पाक के कथन बहुत कठिन है आपके सम्पूर्ण वाक्य-उपवाक्यों में इश्क प्रेम तौहीद (ऐक्य) तसदीक (सच मानना और सच जानना) और यकीन (पूर्ण विश्वास) के शिक्षा से भरे हुए हैं। जिनकी व्याख्या के लिए पुस्तकें चाहिए ।
हुजूर पाक को सत्य-ज्ञानी दृष्टि में ईश्वर के अतिरिक्त कोई वस्तु नहीं थी। यही आपकी शिक्षा भी थी। जैसा कहते हैं ‘मस्जिद-मन्दिर, गिरजा में जहां जायें एक शान के और कुछ न देखें यह वास्तविकता का जौहर है कि ईश्वर के अस्तित्व के मित्रा हर एक चीज का त्याग हो जाए क्योंकि हकीकत में वही एक सूरत है जो काबा, बुतखाना सब में प्रकाशमान है। वही एक रूप है जिसका प्रतिबिम्ब आदम और संसार में दिखायी देता है।
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 