Hazrat Syed Musa Pak Shaheed R.A

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Shaikh Syed Abul Hassab Musa Pak Shaheed (Urdu: شيخ سيد ابوالحساب موسى پاک شهيد ‎) was Sufi and his mausoleum is located at Multan, Punjab, Pakistan. Shaikh Syed Abul Hassab was son of Syed Hamid Bakhsh Gilani. He was martyred in 1592 AD (1001 H) during a civil war of Langah tribe, when he received a bullet in his chest by chance.[1] His shrine is situated in historical city of Multan. Syed Musa Pak buried near Pak Gate inside the wall city of Multan, Punjab, Pakistan. The Urs of Syed Musa Pak Shaheed takes place annually at his Mausoleum in Multan.(11ve Wali Sarkar). Syed Yousaf Raza Gillani is a descendent of Musa Pak Shaheed. The successor (Sajadanaseen) of Darbar Musa Pak (shrine) is Syed Abu Ul Hassan Gilani.

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Hazrat Musa Pak Shaheed (RA) was born in 952 Hijrah at Uch Sharif in the home of Hazrat Makhdoom Hamid Gunj Bakhsh Jahan Bakhsh Gilani (RA). The father himself took every care of educational and spiritual training of his beloved son. The father was so impressed by the spirituality of his son that in his life, he himself appointed Hazrat Musa Pak Shaheed (RA) his successor. The blessings of the father made him a unique preacher of Islam and Hazrat Musa Pak Shaheed (RA) brightened the hearts of innumerable individuals with Islam and guided uncountable human beings to the path of ALLAH and the Holy Prophet Hazrat MUHAMMAD (SAW). Hazrat Musa Pak Shaheed (RA) had a fascinating personality that spell bounded every visitor. He was a trend setter, character builder and a personality maker.

His devotees are spread to Iran, Afghanistan, Central Asia and Indo-Pak. Being a role model of a true follower of Almighty ALLAH and his beloved Prophet Hazrat MUHAMMAD (SAW), he always preached Islam in its true spirit.

Hazrat Musa Pak Shaheed (RA) is known as King of researchers, model of character and the Sultan of martyrs. He paid attention to both the worldly knowledge and the spiritual knowledge. He read books extensively. He became master and a specialist of knowledge of Haddiah, Fiqah and mysticism. He practiced hand writing at nights. He himself has said:

“My mother when awoke late nights saw me practicing writing used to made me sleep. Whenever my eyes opened at any hour of the night I did some writing. My father guided me on various stages of spiritualism. When I was 9 my father taught and remembered to me the “awarad” and “Wazaif” which are not miss by me so far and now I am of age of 52 years”.

In the reign of the Mughal Emperor Akbar the Great, the irreligious people surrounded the emperor and his court became the center of the immoral, irreligious and infidel activities. In 982 A.H, the foundation of these infidel activities were laid with the emperor’s orders to build a worship place where various religious discussions based on infidel views started taking place. In that era, the people like Hazrat Musa Pak Shaheed (RA) realized their responsibility and being a part of the system to encourage the true Muslims started prayers in the Deewan-e-Aam and Dewan-e-Khas in the presence of king. It was a special spiritual blessing of Hazrat Abdul Qadir Jilani (RA) that he won the intimacy of Hazrat Imamul Mohaddasin Shaikh Abdul Haq Mohadis Dehlvi (RA) who joined the correctiveness. Hazrat Musa Pak Shaheed (RA) was known by the title of Mohyuddin the second.

Hazrat Musa Pak Shaheed (RA) had a multi-dimentional personality. He preached Islam and also won the repute of a fighter (The Mujahid). As a savior of the people who were unable to resist against the oppressors, he offered his life on 23rd Shaban 1010 Hijra and drank the cup of a martyr.

The sweet fragrance of his works and achievements still makes the environment sacred and sweeter. So, in the air of Multan there is a magical fragrance of the saints and people around the globe dream to be a part of this land. Some travel to Multan from miles and miles with a wish to be their devotees. This has been happening for centuries and generations and will go on until time goes on.

The personality of Hazrat Musa Pak Shaheed (RA) is a unique role model. Individuals working for the cause of ALLAH and his beloved Prophet Hazrat MUHAMMAD (SAW) are so different that in spite of their absence on the scene, people talk about them, pay tribute to them and envoy their lives. Such people are, no doubt, the pillars that sustain the doom of Islam higher and higher and so high that the world can see them just like the sun and the moon shine on the skies.

The history of Multan always glitters with the spiritual families and the Gilani family is one of them. This family has played a vital role in making the history of this city in various periods. Be it religious or spiritual or political assignments, their dominant role can not be denied or in any way ignored. They were, they are and certainly they will be an integral part of Multan and its history.

IMPLICATION OF DARVISH OF MUSA PAK SHAHEED

The mystic world is an amazing and charismatic world therefore a mystic figure is an enviable and an enigmatic figure. His philosophy is simple to look at but wrapped in layers to ponder at, explore and understand the true sense and essence of the mystic message. This philosophy ultimately enables one to so easily convey to the believers of ALLAH His message and the path. A mystic plays the role of a mediator between ALLAH and His ignorant creatures who live in the false world, a world that is the creation of blind faith and following of other than ALLAH. A Sufi or a mystic brings back that lot to the path of salvation and purification and hence, makes a lay man a friend of ALLAH or a Darvish.

The mystic philosophy of Hazrat Musa Pak Shaheed (RA) is quite simple and straight forward and target-oriented. In his own creation, TAYSEER-UL-SHAGHLEEN, he leads Dervaish the believer of ALLAH to a path that leads to their spiritual transformation as well as purification. Therefore, in a nutshell, Hazrat Musa Pak Shaheed (RA) focuses on the requisites that constitute a pure soul worthy of qualifying to attain oneness with ALLAH. As negation of self is the foundation stone of the mystic experience, therefore, through his simple yet very convincing and impressive diction Hazrat Musa Pak Shaheed (RA) prepares a Dervaish, the listener and believer to equip himself with all those necessities that are the essentials of spiritual flight. Hazrat Musa Pak Shaheed (RA) makes it quite clear that in order to tread the path of mysticism and benefit from the blessings of this divine experience a Darvaish (the believer) has to purify his heart from every other worldly desire thought, aspiration and chase in such a way as it becomes so purified that it can be offered as an abode for The Most Divine, The Most Sacred and The Purist ALLAH.

Isn’t it quite amazing and appreciative that Hazrat Musa Pak Shaheed (RA) addressed human beings as Darvish.

Going through the teachings and the message of Hazrat Musa Pak Shaheed (RA) the word “DARVAISH” becomes a very special, distinguished and a multi-meaning word. All in all, it seems pertinent to say that without comprehending the concept of Darvaish one might not be able to understand his true message and hence remain unguided and deprived.

The word “Darvaish” has the largest possible connotations or let me say unending and uncountable connotations. Here is my effort to unveil the possible shades of this word as obtained from his teachings and preaching:

1. It can be a believer of ALLAH, (both spiritually strong as well as weak human being) 
2. It can be a human being who detaches himself from the world of sin and lives in the pure world of ALLAH. 
3. It can be a person who is very close to ALLAH.
4. It can be a person who is seeker of ALLAH. 
5. It can be a person who is a wisher to be among the company of those who are the blessed ones. 
6. It can be a person whom a pious figures a Saint or a Sufi guides towards the path of ALLAH. 
7. It can be a person who knows nothing about ALLAH except as his Creator. 
8. It can be the most modest and the most humble being. 
9. It can be a human being who dives deep to unmask the hidden truths. 
10. It can be an explorer of the mysteries of the Universe and its Creator. 
11. It can be a being who believes in One ALLAH. 
12. It can be a being who is completely afraid of ALLAH. 
13. It can be a being who knows something but not everything. 
14. It can be a being who is apparently in the world of human beings but practically he is in the pure world of ALLAH. 
15. It can be a being whose heart is the abode of ALLAH. 
16. It can be a being whom ALLAH grants His closeness. 
17. It can be a being who shares some of ALLAH’s mysteries within a parameter. 
18. It can be a being who sees ALLAH in everything. 
19. It can be a being who surrenders himself completely to ALLAH. 
20. It can be a preacher of oneness of ALLAH. 
21. It can be a learned scholar and a spiritual master who submits himself to the obedience of Allah Almighty and Prophet Muhammad (SAW). 
22. It can be a messenger of peace and love who shares 
The sweetness of love with the masses which is the eternal message of ALLAH and The Prophet Muhammad (SAW)

In his ‘Waaz’, Hazrat Musa Pak Shaheed says:

O Believers of ALLAH (Darvaish)

First of all it should be made clear and understood that some people prefer prayer to quietness while some prefer quietness to prayer. The latter consider prayer a sort of complaint. But silence and prayer both have the same essence that is humbleness, preparation and submission of heart so whatever time or state the asker is, in he must act accordingly. Be that he is:
I. He is in the stage of Darvaish (the state of being 
Thoroughly, engrossed in ALLAH). 
II. He is busy in his personal crafts

III. Or he has attained the submission of heart to ALLAH
To the extent that he realizes the Reality.

O Believers of ALLAH (Darvaish)

Say Hazrat Shaikh Adbdul Qadir Jilani (RA):
O! You who call the one and the dominant ALLAH
Contemplate on the power of ALLAH
Purify your heart
As human heart is the abode of ALLAH
Listen to the Grand ALLAH
Forget all else and see Him with your inner eye
And purify your heart
As human heart is the abode of ALLAH
Forget all else see Him with your inner eye
Be at His door
Call Him with the perfect belief in His oneness, sincerity and truth
Then He except other
Will expose for you
So make your heart his slave only
Never busy it for anyone else

Listen, O Believers of ALLAH (Darvaish)

Be here, as ALLAH is everywhere. He is the Reality. ALLAH is present in the apparent (outward) and in the hidden (inward/heart). He is omnipresent, present at this moment, present in every state. You will be at a great loss, if you divert your hearts (the inner eye) from His manifestation and look to others. If you leave the path that is His and tread the paths of others, you will be on the losing end. Detach your heart from all else and attach your heart to One ALLAH. Disjoint yourself from every one else and bond yourself to ONE and the ONLY ALLAH. The beauty and the grandeur of every object of this world is His Reflection. The seeing see through ALLAH’s eyes (Eyes granted by ALLAH), the knowing know by the knowledge granted to them by ALLAH. 
Therefore, march from part to the whole, following to be followed, and submission to, to be submitted. Human body, embedded in a delicate soul, possesses a unique feature. Human body can mold itself into an object which it concentrates upon and submits itself to. In other words, it appears in an object it submits itself to. Similarly, man obeys that which he surrenders his heart to.

So, o companion, hide yourself from your own eyes, adopt the craft that attaches you to the Reality (ALLAH) so that you free yourself from the slavery of the self. Implement this craft so much that it becomes a part of you and hence you lose every attachment from your own identity. Lose self identity and acquire unity with the Reality is the Realization.

Now listen with full attention, O Believers of ALLAH (Darvaish)

The word Salah is in fact a common word and it means to pray. But according to Shariah it refers to all the acts of calling ALLAH, some heartfelt physical and practical forms.Therefore, this is the reality of praying that is the most solid and the most perfect. The explanation is that all the ingredients of human figure i.e. the sayings, the acts the doings and in all the states must zikr ALLAH with utmost humility and awe. It means that man must call and pray to ALLAH (Subhanahu: All Praise is for Him) in such a manner as the whole human existence becomes the tongue i.e. the embodiment of submission from every single part. While man is in the state of praying, not a slightest part of human body must be detached from ALLAH and attached to the outer world.

Listen, O Believers of ALLAH (Darvaish)

“Every Sunnah of Holy Prophet Muhammad (SAW) is like a stream which is flowing from the river of the glorious of Holy Prophet Muhammad (SAW) in the forms of various Canals for irrigating and fertilizing the land of hearts & souls to grow the Fruits & flowers of the love to produce the fragrance of faith and trust”. (1)

The preaching of Musa Pak Shaheed to Dervesh in his book “Tayseer-ul-Shaghleen” has the status of Qadiria Syllabus as;

“Tayseer-ul-Shaghleen” is a treatise on Sufism. The book is a manifestation of Islamic Spirituality. It delineates the steps a novice has to take during the spiritual voyage reaching the state of annihilation. The theme of the book centers around the remembrance of God (Zikr Allah) which is essentially forgetfulness of the human self (nafs-i-ammarah) and for that the canonical and supererogatory prayers play a vital role. It is total commitment with God involving the whole man. It fosters a direct contact with God which essentially is a contact with roots of one’s own being. This vision of God characterizes the Reality of Sufism. The principal idea of the book is to distinguish between the Real and the illusory and to remain concentrated on the Real. The concentration on the One leads to corresponding detachment from the non-divine. In this method of meditation, prayer becomes a dialogue, a contact and a vision. Man starts living permanently in Divine Presence. The novice has no other object than the Divine Itself
The Quran is a divine book with celestial aura and it has to be recited with spiritual receptivity. The novice must realize that the tongue is merely a medium and he is hearing the speech from the Divine Himself. 
The role of the spiritual Master is pivotal in the path of Sufism. The novice has to orient his life totally around him. The love of the spiritual Master is the love of God. 
The love and respect of the Prophet Muhammad (SAW) is exceedingly imperative in this spiritual journey. It is an accomplished fact that the Prophet Muhammad (SAW) is the Beloved of God. He is the Chosen and the Intermediary. Love of God is testified by the love of the Prophet Muhammad (SAW). The Prophet is visibly hidden but in reference to the attributes of spirituality, he is openly manifest in the eyes of the seer and the men of insight. The prophet Muhammad (SAW) is the most perfect Man. No one can attain light except him. 
Musa Pak Shaheed in this treatise has pointed towards Islamic Intellectualism and spirituality he not only gives a doctrine which is contained in the Shahadah but also let us know about the effective methods of realization.

The saint enjoins on his followers to have a total commitment with God which necessitates an equal commitment with the living prophet of Islam. It is the reality of Muhammad (SAW) by virtue of which we come into contact with the reality of God.

The maxims of Musa Pak Shaheed has a great relevance for the modern times which have turned the religious, doctrine into abstract philosophy; the methods of realization into mechanical rituals and inherent virtues into mere moral and social values the need of the contemporary man is to have a living relation with God for, in the ultimate analysis, religion is an experience”. (2)
The maxims of Musa Pak Shaheed explain the basic principles of his intellectual spiritual thoughts that after faith, the obedience of Hazrat Muhammad (S.A.W) is the only way for realization and he says:

“After full confidence in faith, Sunnah of Holy Prophet Muhammad (S.A.W) is the only way for highly piousness therefore; continuous & eternal struggle is required so your objective should be to make strenuous efforts for the complete follow of Holy Prophet Muhammad (S.A.W) without any minor negligence”

Because Allah Subhanhoo says:

“Say O Prophet (S.A.W)! If you love Allah, follow me, Allah will love you and forgive your sins. Allah is forgiving and Merciful”. (Al-Quran- 3:30)

However, after so many dimensions, it still seems that we are unable to stick to any single meaning of Dervish as conceived by Hazrat Musa Pak Shaheed Multani (RA).

Yet it can be said, with the greater possibility, that Hazart Sahib wanted a common man to be a special being and that could only be achieved by following the path laid by Almighty ALLAH and treated by his beloved Prophet MUHAMMAD (SAW) to lead the Dervish to the path of spiritual transformation and purification.

SOURCES:

1. Taysreer-ul-Shaghleen by Hazrat Shaikh-ul-kul Musa Pak Shaheed Gilani
2. Tayseer-ul-Shaghleen-Opening unto Self Realization by Dr. Shahzad Qaiser.
(Tayseer-ul-Shaghleen Urdu)
3. Bahr-ul-sarair by Syed Saadullah Rizvi. (Persian – Unpublished). 
4. Akhbar-ul-Akhiar by Shaikh Abdul Haq Mohadis Delhvi.
5. Hayat Shaikh Abdul Haq Mohadis Dehlvi by Khaliq Ahmed Nizami
6. Braysaghir Main Muslim Fikr Ka Irtaqa by Qazi Javeed
7. Khazina-tul-Asfiya by Mufti Ghulam Sarwer Lahori
8. Ghaus-ul-Azam by Qazi Barkhurdar Multani 
9. Taryikh Multan, Vol-I & II by Moulana Noor Ahmed Faridi.
10. Muraq-i-Multan by Syed Muhammad Aulad Ali Gilani 
11. Multaniyat by Syed Sibtain Gilani.

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