Day: October 17, 2023

The Miracles of the Nabi Pakﷺ – part 19

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The story of the camel of Jâbir:

Imâm al-Bukhârî related on the authority of Jâbir who said: “While I was riding a (slow) and tired camel, the Prophet ﷺ passed by and beat it and prayed for Allâh’s Blessings for it. The camel became much faster than it had ever been before. The Prophet ﷺ then said: “Sell it to me for one Uqiyah (of gold)”. I said: “No”. He again said: “Sell it to me for one Uqiyah of gold”. I sold it and stipulated that I should ride it to my house. When we reached (Madînah) I took that camel to the Prophet ﷺ and he gave me its price. I returned home but he sent for me (and when I went to him) he said: “I will not take your camel. Take your camel as a gift

The Prophet ﷺ rides the slow horse of Talhah which becomes very fast:

Imâm al-Bukhârî narrated on the authority of Anas who said: “The Prophet ﷺ was the best and the bravest amongst the people. Once the people of Madinah became terrified at night, so they went in the direction of the noise (that terrified them). The Prophet ﷺ them (on his way back) after he had found out the truth. He was riding an unsaddled horse belonging to Abû Talhah (which was a slow horse) and a sword was hanging around his neck, and he was saying: “Don’t be afraid! Don’t be afraid!” He further said, “I found it (i.e. the horse) very fast,” or said, “This horse is very fast”.“ 48

The blessing of the Prophet ﷺ gives power to the donkey of Halimah as-Sa’diyah (his wet nurse):

When Halimah took the Prophet ﷺ when he was a baby to breast feed him, she had already come to Makkah with a fatigued and very slow donkey. But when she decided to take the Prophet ﷺ back to her tribe (of Banî Sa’d), she sat on the same donkey with the blessed child, but then she was ahead of all those who had come with her to Makkah. They were astonished at the speed of her donkey. Not only that, but his mercy started to show on her animals, which started to give plenty of milk at a time when all the animals in that area had started to dry up, due to lack of rain. The people of her tribe asked if they were pasturing their sheep somewhere else, apart from the known places, which they were accustomed to use.

मिश्कत ए हक़्क़ानिया जीवनी वारिस पाक-44

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काजी सुलेमान अहमद का शिष्य होना

दरबार वारसी के समीपस्थ मिर्जा मुहम्मद इब्राहीम बेग शैदा, काजी सुलेमान रईस सुबेहा जिला-बाराबंकी के शिष्य होने की घटना इस प्रकार लिखते हैं। काजी साहब का सौभाग्य इसलिए अकथनीय है कि ऐसी कोई घटना अब तक सुनी नहीं गई है। देखने में तो बहुत से लोग स्वप्न द्वारा शिष्य हुए हैं किन्तु इस घटना से एक विचित्र बात ज्ञात होती है। वह यह है कि शिष्यत्व का सम्बन्ध आत्मा से है। इस घटना से यह बात भली-भांति प्रकट हो जाती है। काजी सुलेमान अहमद अति अल्पायु में अनाथ हो गये। आपके पिता और बड़े भाई शाह फजल रहमान साहब के शिष्य थे। उन लोगों ने उसी समय सोचा कि इन्हें भी शिष्य बना दिया जाय किन्तु काजी साहब ने १३१० हिजरी में एक स्वप्न देखा कि एक मकान है और उसमें जमीन ही का फर्श है उस फर्श पर एक संत फकीर बुजुर्ग विद्यमान हैं। दर्शनार्थियों की असाधारण भीड़ लगी हुई है। एक व्यक्ति अपने सिर पर पीला वस्त्र रखकर उपस्थित हुआ और अन्य किसी ने काजी सुलेमान अहमद के शिष्य होने की प्रार्थना की जो स्वीकार हुई। काजी सुलेमान अहमद उच्च वारसी मत की श्रृंखला में पीरो दिये गये। स्वप्न के पूर्व काजी साहब ने पूज्य हाजी वारिस पाक का नाम भी नहीं सुना था तथा न शिष्य होने का कोई विचार ही था। वह अपने धर्म पालन और उपासना को ही ब्रह्मत्व-ज्ञान प्राप्ति का साधन समझते थे । पाँच वर्ष बीतने के पश्चात् १३१५ हिजरी में हाजी वारिस पाक के पिता कुर्बान अली शाह के उर्स में मन बहलाव के विचार से श्री राजा दोस्त मुहम्मद खां साहब के साथ आये । यहाँ आकर काजी साहब ने मकान का नक्शा तथा मकान वाले की मर्यादा और सेवकों की सूरत तथा छवि वही देखी जो स्वप्न में देख चुके थे। जिस प्रकार स्वप्न में पीला वस्त्र सिर पर रखकर जो व्यक्ति उपस्थित हुआ, वही व्यक्ति फकीरी वस्त्र लाया जिसने वहां स्वप्न में इन्हें शिष्य बनवाया था। यहाँ भी शिष्य बनवाया। अतः जो कुछ स्वप्न में देखा था प्रत्यक्ष इन नेत्रों से देखा। ज्ञातव्य है कि १३१० हिजरी में जब काजी सुलेमान अहमद ने स्वप्न देखा था उस समय तक सिर पर वस्त्र लाने वाला शिष्य नहीं हुये थे तथा न वही शिष्य हुए थे जिन्होंने इन्हें शिष्य कराया। वस्त्र लाने वाले बाबू कन्हैया लाल महोदय वकील अलीगढ़ थे । शिष्य बनवाने वाले राजा दोस्त मुहम्मद खां ताल्लुकेदार महुअना थे। ये दोनों महोदय १३१० हिजरी के पश्चात् शिष्यता में आये हैं। इससे विदित है कि भौतिक संसार की शिष्यता उस शिष्यत्व को पूरा करती है जो आत्म लोक में हो चुकी हैं।

बाबू वारिस अली खाँ साहब महान रईस जगदीशपुर की शिष्यता की घटना

इस प्रकार ये घटना भी लोक-परलोक और लोकान्तर से सम्बन्धित है। श्री बाबू वारिस अली ब्यान करते हैं कि अपनी शिष्यत्व से एक वर्ष पूर्व मैंने सरकार वारिस पाक को स्वप्न में देखा। आपने दो चित्र प्रदान किया। एक मिस्टर आरनाल्ड प्रोफेसर विश्वविद्यालय, अलीगढ़ और दूसरा चित्र अल्लामा (महान पंडित) शिब्ली नोमानी का था। इसके पूर्व कभी हमने इन लोगों को नहीं देखा था। एक वर्ष पश्चात् मैं देवा शरीफ पहुंचा। स्वप्न में जो रूप सरकार वारिस पाक का देखा था और जिस रूप में बैठा हुआ पाया था ठीक उसी रूप में बैठा हुआ पाया। कोई अन्तर नहीं था। स्वप्न के पांच वर्ष पश्चात् अल्लामा शिब्ली रह० को देखा । देखते ही स्वप्न चित्र द्वारा पहचान लिया और चौदह वर्ष पर इंग्लैण्ड में मिस्टर आरनाल्ड से भेंट हुई और मैंने देखते ही पूर्व परिचित सा जान लिया।

THE CALAMITY OF QIRTAAS

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THE CALAMITY OF QIRTAAS

Islam was the life’s achievement for the prophet (s.a.) for the propagation of which he had borne all sorts of hardships and severe opposition. Every individual desires that whatever he has developed with hard work remains safe from the machinations of destructive opponents. He preserves and protects it in his lifetime and tries to leave it in safe hands when the time for leaving the world arrives. He therefore makes an oral will or reduces his instructions on paper to doubly safeguard his legacy. Can we imagine that the Prophet (s.a.) would leave intestate especially when it was the question of preserving and protecting his legacy which was the great Faith of Islam!

In view of this very important and urgent need, knowing that his sickness was of terminal nature, the Prophet (s.a.) asked for pen and paper brough to him two to four days before he demised. He wanted to write a document that would be a source of guidance for the people till the end of the world.and safeguard his Ummat from getting divided into many sects and groupings. But some persons conspired to obstruct the Prophet (s.a.) from making his will and testament.

“Hazrat Omer said that the Prophet (s.a.) was overwhelmed with pain and for us the Book of Allah is sufficient.”

Sahih Bukhari, Vol 1, Page 25

This is a narration from Bukhari who also says:

“The Prophet (s.a.) said, ‘Bring a paper to me that I write for you a document after which you will not go astray!’ On this persons started sharp arguments, although quarreling near the Prophet (s.a.) wasn’t proper. People said, ‘The Prophet (s.a.) is in a delirium!’ the Prophet (s.a.) said, Leave me to my scruples! I am fine in whatever condition I am than what you are calling me to!”

Ref: Sahih Bukhari, Vol 2, Page 121

When the differences overstretched and the sounds of shouts were

coming, the consorts of the Prophet (s.a.) said from behind the curtains: “Give to the Prophet (s.a.) whatever he is asking for. Hazrat Omer asked them to keep quiet and said that they were like the women of Yusuf who cry when the Prophet (s.a.) falls ill and when he is hale and hearty ride on his neck. At this the Prophet said, ‘They are better than you!””

Ref: Tabaqaat ibne Saad, Vol 2, Page 244

The ladies kept calling from their private quarters but none paid any heed and never gave a paper and pen to the Prophet (s.a.). The Prophet (s.a.) was sad over the Companions disobeying his Commands, terming his ill heath, although he was in full senses, as delirium (Hizyaan) and raising a rumpus instead of leaving him in peace. He was fed up of the happening around him and said, “Qoomua anni – Go away from me!” this was the worst calamity of the History of Islam that its founder wanted to write down his last will and tesatament for the benefit of the Ummat to protect them from going astray and his voice was submerged with in the noise raised by the people around him. Alas! He left this world disappointed and dismayed with certain of his close associates! Ibne Abbas used to cry much thinking of the events of that day and the pebbles of sand kept in frontof him used to get wet with the tears that dropped from his eyes:


“It was such a great calamity that the differences between the Companions and their shouting and misbehaviour obstructed the Prophet (s.a.) writing down his will.

Ref: Tabaqaat Ibne Saad, Vol 2, Page 244

In some narratives they use the word “some” instead of blaming the “crowd” to protect the big ones from ignominy. Ibne Saad says:

“Some persons who were there said that because of the intensity of the ailment, the Prophet (s.a.) was uttering insensible words. “” Ref: Tabaqaat, Vol 2, Page 242

In this narration the circle of the perpetrators has been narrowed down. Bu even there the use of the word “some” doesn’t pinpoint the real culprit! However Sheik Shehab uddin Khafaji has lifted the curtain from the face of the person and written the fact, and nothing but the fact!

“Hazrat Omer said that the Prophet (s.a.) was uttering insensible words.”

Ref: Naseem ar Riyaz, Vol 4, Page 278


“Allah continued the series of Revelations from the time before the demise of the Prophet (s.a) till his last breath and the maximum revelations came on the day of his death. “”

Ref: Tabaqaat Ibne Saad, Vol 2, Page 93

This proves that whatever the Prophet (s.a.) was saying, and whatever he wanted to be written down, was on the basis of revelations and the commands of Allah. The person who said that it was delirious talk, even if it was reduced to writing, they would have rejected it to suit their own ends!

We have also to consider what the Prophet (s.a.) was trying to communicate and what was the need for doing it. The books of history and tradition are witness that on his death bed, the Prophet (s.a.) was continuously saying:

“I am leaving behind me two things for you. If you remain attached to both of them, you will not go astray after me. Both the things are bigger than each other. One is the Book of Allah which is a rope that has one end in the Heaven and the other on the earth. The second thing is my Itrat, my Ahl al Bayt. These two shall not separate from each other till they come to me at the Cistern of kauthar. You must think yourself what attitude you should have for these things.”

Ref: Mishkaat, Page 599

When the time for his death drew nigh, he raised the hand of Ali (a.s.) and said:

“this Ali (a.s.) is with the Quran and the Quran is with him. The two will not separate from each other till they reach me at the Cistern of kauthar. I shall ask them how you proved yourself in THEIR regard?” Ref: Sawaiq Mohriqa, Page 126