■ Why Do Saints (Aulia Allah) Seem Hidden Nowadays?
A common question arises: In earlier times, saints (Aulia Allah) were more evident, and their stories were widely recorded in books. Why is it that today, such saints are neither visible nor commonly mentioned?
The answer lies in the difference in respect (adab) between the past and the present. Previously, respect for Aulia Allah was so profound that even animals would show reverence. Hindus, Sikhs, Christians, and people of other faiths also showed great respect towards the Aulia Allah.
For instance, Shaykh-ul-Islam Prof. Dr. Muhammad Tahir-ul-Qadri ق once narrated an incident during his journey to Ajmer Sharif. His driver, a Sikh and a habitual drinker, decided to accompany him to the shrine of Khwaja Gharib Nawaz. However, before departing, the driver remembered that he had consumed alcohol. Out of respect for the holy site and its sanctity, he chose not to visit, recognizing that being intoxicated would be inappropriate. Despite being a non-Muslim, the driver understood and upheld the respect for Allah’s friends (Aulia Allah).
This respect brought countless blessings in earlier times. The Prophet ﷺ said:
❝The world will not end as long as people remember Allah (Allah Allah).❞
This means that the Day of Judgment will only arrive when no worshipper of Allah remains.
Shaykh Ibrahim Saifuddin ق explained that in earlier times, respect was abundant. Therefore, the lives and stories of Aulia Allah were preserved and accessible. Today, the decline in respect has led to materialism and self-centeredness, where respect for parents, teachers, and elders has diminished.
Previously, even a simple elder walking down a street commanded respect. Children wouldn’t pass by without covering their heads in the presence of an elder. If such respect was shown to ordinary elders, imagine the reverence for Aulia Allah!
Today, the lack of respect has led to saints remaining hidden. If they were to appear openly, the lack of reverence might lead to consequences, as Allah ﷻ has warned in a Hadith Qudsi:
❝I will declare war against anyone who offends My friend (wali).❞
Allah ﷻ forgives sins, but disrespect towards His friends invites His wrath.
Shaykh-ul-Islam Prof. Dr. Muhammad Tahir-ul-Qadri mentioned that even today, those filled with immense respect in their hearts can still witness Aulia Allah. Their deep reverence allows them to recognize and benefit from the presence of Allah’s friends, even if unknowingly.
This can be compared to someone unintentionally breaking their fast due to forgetfulness. Such an act is not sinful, but it may still cause a loss of blessings. Similarly, unknowingly disrespecting a Aulia Allah might not invoke punishment but could lead to a loss of barakah (blessings).
In conclusion, the decline in respect and reverence has caused Aulia Allah to remain hidden, safeguarding the community from potential divine retribution. However, those with true adab can still experience the blessings of these noble individuals.
Hardly had Ali entered Kufa, when the Bedouine Jeader, Ashtar, in order to stir up discontent recalled how, immediately after his election, Ali had appointed his own relations to key posts just as the murdered Caliph Uthman had done. “Has not Ali, said Ashtar, “appointed his cousins, the sons of al-Abbas, as governors of the various provinces.” In order to further fan the fire of misgivings, Ashtar in the usual ancient Arab fashion, continued to tell his tribesmen, “What have we gained, by joining Ali and fighting against Talha, Zubair and the Mother of the Faithful? What benefit has accrued to us in the shedding of Uthman’s blood?” Although Kufa had become Ali’s capital, there is little doubt that the Bedouine would have preferred a more material reward for their services at the Battle of Camel. They had not been allowed to pillage the rival city of Busra, nor to enslave its inhabitants and their leaders had not been given important and lucrative posts in the provincial governments. Such was the Kufan discontent that, soon after Ali’s arrival in Kufa, they ravaged the province of Seistan near the Persian frontier and took possession of it. The general whom Ali sent to suppress their revolt was killed by them and they remained unsubdued until Abdullah bin Abbas, governor of Busra, defeated them in a pitched battle and took possession of Seistan. Although this victory placed Seistan once more under Ali’s authority, the rebellion had been a blow to his prestige and the Kufan Bedouines were to remain a thorn in his side. They rebelled on the smallest pretext and constantly broke the peace and tranquility of the empire.
Ali’s New Nominee in Egypt
Let us now return to the affairs of Egypt which, during the Caliphate of Uthman, had been governed by his nominee, Ibn Abi Sarah, until rebellion, in the latter part of Uthman’s reign, forced Ibn Abi Sarah to retire to Palestine. When Ali assumed sovereign powers he deposed Ibn Abi Sarah in favour of the famous Ansar chief, Qais bin Sa’d’ bin Ubada. This seasoned warrior of Islam, proud of his lineage and sincerely devoted to the Hashimites, was famed for his wisdom and diplomacy, qualities which were to stand him in good stead during his governorship. To the surprise of everyone in Medina, Qais left for Egypt with a retinue consisting solely of seven companions of the Holy Prophet. As a sign of his authority he had a letter from Ali, dated Safar 36 A.H. but no soldiers accompanied him. “The Caliph” said he, has greater need of the army at this juncture, with Medina in a turmoil, than I.”
Whether or not he would have preferred to have had soldiers with him, is not known, but on arrival in Egypt he appears to have had little difficulty in winning over the majority of Egyptians to Ali’s side. Tackling the rebellious element, led by the Kinanite, Yazid ibn
L. According to Waqidi and Tabari, Qais was not the first Alid governor of Egypt but was successor to Muhammad ibn Abi Hudafa; who during the attack on the Caliph Uthman by the rebels at Medina, had driven out Uthman’s governor Ibn Abi Sarah and taken possession of Egypt on Ali’s behalf. In 656 A.D. Muhammad ibn Abi Hudafa was enticed by Mu’awiya to come to Arish on the It was after the per- borders of Palestine, where he was treacherously murdered. fidious murder of Ibn Abi Hudafa that Ali appointed Qais bin Sa’d as the governor of Egypt. Ali is said never to have chosen a better officer than Qais, whose active loyal work successfully consolidated Ali’s position.
Harith, with wisdom, tact and kindliness, Qais succeeded in persuading them to swear allegiance to Ali. Similarly he succeeded in concluding treaties of neutrality with rebel chiefs of other tribes. A similar alliance was made with Maslama bin Mukhelled, who had been a staunch champion of the cause of Uthman.
A great many of the Egyptians had been on the side of the Umayyads but, because of his superb diplomacy, Qais succeeded in bringing Egypt under Ali’s authority without incurring the least dissatisfaction amongst the rebels Qais himself became deservedly popular with the Egyptians.
Mu’awiya Stirs up Suspicion against Qais
Because of Qais’s wise policy, Mu’awiya was unable to make any headway amongst the Egyptians. Seeing that his propaganda had failed, the governor of Syria next decided to try and win over Qais himself and, after several abortive attempts, went so far as to promise Egypt to him in perpetuity and to promote all his kinsmen to high offices. Having once more failed to win him over, Mu’awiya tried other tactics, sending Qais a letter in which he admonished him for having backed the wrong man -one whose hands were still smeared with the blood of Uthman. This letter had no effect on Qais, who replied that there was no evidence to prove the complicity of Ali in the murder and that, in the absence of conclusive proof, his loyalty to Ali would remain unshakeable.
Mu’awiya, foiled in all these attempts to win Qais over to his side, decided that his only hope lay in stirring up friction between Qais and Ali. Contrary to all the facts, the crafty governor of Syria let it be known throughout Arabia that Egypt would shortly declare for him. Qais, his propaganda maintained, was now Mu’awiya’s friend and ally and about to make common cause with him. To strengthen his assertion his agents pointed out that Qais had not suppressed the party of demanded retribution for the Egyptian rebels who had the blood of Uthman; on the contrary, with the assistance of Qais, this rebel party had become increasingly powerful and the vacillating policy of Ali’s chosen governor was daily strengthening Mu’awiya’s position. At first these insinuations against Qais were advanced with the greatest caution but Mu’awiya’s agents increased their campaign of rumours until the alleged disloyalty of Qais had become an open secret. The fires of suspicion were further fanned by those who were jealous of his popularity and Ali began to entertain- doubts about the loyalty of the best of all his officers. As a test case he instructed Qais to follow an aggressive policy against the malcontents, but Qais who did not see eye to eye with Ali on this matter pointed out how impolitic such a course of action would be, for it would certainly jeopardise the peace of Egypt. This was interpreted by Ali as conclusive proof of Qais’s treachery. Qais was forthwith deposed and Muhammad bin Abu Bakr appointed in his place.
Qais and Ali are Re-united
to Qais obeyed the royal summons and gave over the charge of Egypt to Muhammad bin Abu Bakr. Greatly incensed at the treatment he had received from Ali, Qais decided to leave the political arena and retire to Medina. There too, he found himself surrounded by hostility and insults. Thus taunted, especially by Merwan bin Hakem, a cousin of Mu’awiya, he decided go to Ali at Kufa and demand a fair hearing from the master he had served so loyally and faithfully. Ali received him with open arms and made him his chief adviser, news which caused Mu’awiya to chide his loquacious cousin, Merwan, in a letter which ran, “A fool thou art indeed. Had you given a hundred thousand men to Ali, it had been a lesser evil to me than to give the counsel of such a man as Qais to my enemy. Nevertheless Mu’awiya was overjoyed that Qais was no longer holding Egypt together.
Section 10 – How Allah expresses His honoring of the Prophet, praise and peace be upon him, in the Koran and makes clear His position and the esteem with which He regards him together with other blessed matters.
Part of the honor in which Allah holds His Prophet, praise and peace be upon him, is found in chapters 17 and 53 “The Night Journey”, and “The Star”. In these chapters the clarity of the Prophet’s exalted, and incomparable rank together with his nearness to Allah are witnessed.
In the under-mentioned verses, it is abundantly clear that the protection of Allah is with His Prophet, praise and peace be upon him. Allah says, “Allah protects you from the people.” 5:67. “And when the unbelievers plotted against you (Prophet Muhammad), they sought to either take you captive or have you killed, or expelled. They plotted – but Allah (in reply) also plotted.” 8:30. And, “If you (believers) do not help him, Allah will help him as He helped him when he was driven out with one other (Abu Bakr).” 9:40.
When the unbelievers conspired and devised a plot to kill the Prophet, praise and
peace be upon him, Allah prevented him from being harmed by his enemies by causing a deep slumber to fall upon the unbelievers so that he might pass unseen through their midst.
Then again, in an attempt to prevent the Prophet, praise and peace be upon him, and Abu Bakr, his honored companion’s migration to Medina the Koraysh set out in hot pursuit from Mecca and searched the caves of its surrounding mountains. As the Prophet, praise and peace be upon him, took rest in a cave on the steep slopes of Mount Thawr, Allah caused another protecting miracle to occur. A spider spun a huge web across the entrance of the cave and a pair of pigeons gathered some twigs from a nearby tree, then built a nest beneath the web on the ledge. As the Koraysh started to climb the mountain the female pigeon settled herself on the nest and laid her eggs, whilst her mate perched nearby.
As the shouts and tramping of footsteps grew nearer their footsteps could be heard on the ledge directly above the cave. Abu Bakr became alarmed at the thought of being discovered and whispered to the Prophet, praise and peace be upon him, “If they look under their feet they will see us!” In his gentle, reassuring manner, Prophet Muhammad, praise and peace be upon him, consoled him, saying, “What do you think of two people who have Allah with them as their third?” When Abu Bakr heard these words peace descended upon him and his fear vanished. Shortly after, one of the search party noticed the cave underneath the ledge on which he was standing and peered over to take a better look at it. When he saw the spider’s web and the pigeon sitting on its nest he told the others that it would be a complete waste of time and effort to climb down to check the cave as he was sure it must be empty on account of the nest and the spider’s web. Another peered over the ledge and agreed, saying the cob-web was so old that it must have been spun before the Prophet, praise and peace be upon him, had even been born!
Then again, when after they left the cave and journeyed on to Medina an were spotted by Suraka Malik’s son, the protection of Allah encompassed them.
These stories are all found in the quotations of the Prophet, praise and peace be
upon him, that narrate the events of his migration to Medina.
The chapter “The River of Abundance” reads, “Indeed, We have given you (Prophet Muhammad) the abundance (Al Kawthar: river, its pool and springs). So
pray to your Lord and sacrifice. Surely, he who hates you, he is the most severed.” In this short chapter Allah tells the Prophet, praise and peace be
him, what he has been given. Kawthar has been said to refer to his pool, also it has been said that it is a river in the Garden, profuse blessings, intercession
upon
the multitude of miracles given to him, his Prophethood. The statement “Surely, he who hates you, he is the most severed” refers to his enemies and those who despise the Prophet, praise and peace be upon him. “Severed” bears the meaning of wretched, abased, abandoned, or one who has no good in him whatsoever.
and
Allah tells his Prophet, praise and peace be upon him, in chapter 15:87. “We have given you the seven duals and the Mighty Holy Reading.” There are several explanations to this verse. “The seven duals” have been explained as referring
the first lengthy chapters and that “the Mighty Holy Reading” is the first chapter, “The Opener – Al Fatiha”. It has also been said that “the seven duals” is the Mother of the Koran meaning “The Opener” and that the “Mighty Holy Reading” refers to the rest of the Koran. It has also been said that “the seven duals” refer to the commands and prohibitions, good news and warnings. to “The Mother of the Koran” has also been said to be the “seven duals” because it
is read at least twice in each obligatory prayer. It has also been said that Allah reserved it for Prophet Muhammad, praise and peace be upon him, and did not
give it to the other prophets, or that He called the Koran “the seven duals” because of the repetition of its stories. Finally, it has been said that “the seven duals” bears the meaning that Allah honored His Prophet with seven distinctions, honor, guidance, prophecy, mercy, intercession, friendship, veneration with tranquility.
Allah tells His Prophet, praise and peace be upon him, “And We sent down to you the Remembrance so that you can make clear to the people what has been sent down to them, in order that they reflect.” 16:44. And, “We did not send you (Prophet Muhammad) for all mankind except to bring them glad tidings and to warn.” 34:28. And “Say: ‘O mankind, I am the Messenger of Allah to you all.”” 7:158
Allah says, “We have sent no Messenger except in the tongue of his own
nation.”
14:4. This verse specifies the messengers own specific nation. Reflect for a moment and discover yet another special favor granted to Prophet Muhammad, praise and peace be upon him, the initial sending was when the Archangel Gabriel delivered the message to the Prophet, praise and peace be upon him, in the tongue of his nation of birth. Thereafter, the message spread over the frontiers where other languages are spoken. These nations checked the veracity of the Prophet, praise and peace be upon him, and many converted then learned the Arabic language, and this is the realization of the Prophet’s saying “I
was sent for all mankind.”
Allah tells us, “The Prophet has a greater right on the believers than their own selves; his wives are their mothers.” 33:6. The words “has a greater right on the believers” has been explained that there is an obligation upon all believers to obey his orders in the same way that a slave must obey the order of his master, being obedient to his order is far better than using one’s own judgment that is subject to flaws. “His wives are their mothers” means believers must respect the wives of the Prophet, praise and peace be upon him, as they respect their own mothers and for this reason his wives were not permitted to marry anyone after his death – this is yet another indication of the honor in which
Allah beholds him, and that his wives will be his wives in the Garden.
Allah says, “Allah has sent down to you the Book and the Wisdom… The Bounty of Allah to you is ever great” 4:113. “Is ever great” refers to his Prophethood or that which was given to him in pre-eternity. Al Wasiti said that it is an indication to his ability to endure the vision which Prophet Moses could not endure.
One day on the road, Hadhrat Uthman al Hiri met a young man who was deeply drunk and playing on an instrument. Hiri caught the man by the hand and brought him home. He gave him a bath and new garments of a dervish to wear. Then presenting him before the Lord he prayed, “I have done everything that I was capable of doing, now you shall do what you will”. Immediately by the grace of the Almighty the boy passed into an ecstasy and attained a great spiritual state. When Hadhrat Uthman Maghribi witnessed the boy’s spiritual power he remarked that he was envious of him. He could not attain in twenty years that high spiritual state which this boy had attained in a moment by the grace of Allah.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 