فَاَ قِمْ وَجْھَکَ لِلدِّیْنِ حَنِیْفًا فِطْرَتَ اللّٰہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا۔۔۔۔۔ [الروم 30:30] ’’تو تم ایک طرف کے (یکسو)ہو کر دین پر سیدھارخ کیے چلے جاؤ۔اللہ کی فطرت کو جس پر اس نے لو گوں کو پیدا فرمایا ہے (اختیار کیے رہو)۔‘‘ انسان اشرف المخلو قات ہے اور رب العالمین کی ذات خالق۔تخلیق اس صورت میں احسن اور کار آمد ہوتی ہے جب خالق کے بتا ئے ہو ئے انداز و ترتیب سے استعمال کی جا ئے۔اللہ کریم نے اپنی اس سب سے اشرف مخلوق کے لیے جو طرز ِحیات چنا وہ اس کی فطرت کے عین مطابق ہے۔دنیا میں انسان کے اپنے بنائے ہو ئے قوا نین خواہ انہیں چوٹی کے دانشوروں نے مرتب کیا ہو،اپنے اندر کو ئی نہ کو ئی سقم ضرور رکھتے ہیں۔اسی لیے ان کی تنفیذ کی عمر بھی محدود رہی ہے۔ وا حد طرزِ حیات جو ہر دور،ہر زمانہ میں یکساں طور پر قا بل عمل ہی نہیں مستحسن بھی رہا وہ محمد رسول اللہﷺ کے لا ئے ہو ئے دین حنیف کا عطاکردہ ہے۔کہیں بھی،کبھی بھی،کسی بھی پہلو سے جا ئز ہ لے کر دیکھ لیں حتمی اور مستحکم حیثیت ارشادت محمد رسول اللہﷺ کی ہو گی۔دنیا کے جس خطے میں بھی اصول حیات،ارشاداتِ نبوی سے لیے گئے وہاں مخلوق خدا بھلا ئی حا صل کر رہی ہے۔ یہ دین ِاسلام ہی ہے جو تمام فطری تقا ضوں کو پو را کرتا ہے۔شاہ ہو یا گدا،امیر ہو یا غریب،صحتمند ہو یا مریض،کمزور ہو یا طا قتور، حاکم ہو یا ماتحت ہر ایک کی ایسی حدود و قیود مقرر فرماتا ہے کہ زندگی عین حق کے مطابق بسر ہوتی ہے کہ یہی طرز ِحیات سہل بھی ہے اور باعث تسکین بھی۔ قا رئین کرام! ہم بحمد للہ مسلمان ہیں۔اسلام ہمیں ورثے میں ملا ہے۔یہ نعمت بھی بغیر کسی تگ و دو کے عطا فرما دی گئی۔اب بات اس نعمت کی قدر کی ہے۔ہمیں دین ِاسلام سے آشنا ئی تو ہو ئی لیکن ہمارا دل یقین کی کس منزل پر ہے؟اس بات کی شہا دت صرف ہمارا عمل دے سکتا ہے۔ یٰٓاَیُّھَا الَّذِیْنَ اٰمَنُوا ادْخُلُوْا فِی السِّلْمِ کَآفَّۃً۔۔۔[البقرۃ 2:208] کا مطلب ہی یہ ہے کہ انسان اپنی سوچ سے لے کر عمل تک دائرہ اسلام میں داخل ہوجائے۔ بات اٰمَنُوْا سے شروع ہو کر عَمِلُوا الصّٰلِحٰت تک آئے تو ہُوَ الْفَوْزُ الْمُبِیْنُ تک جا تی ہے۔انفرادی سوچ و عمل کی تبدیلی ہی معا شرتی تبدیلی میں ڈھلتی ہے۔قو میں افراد سے بنتی ہیں۔اگر ہر شخص اٰمَنُوْا سے عَمِلُوا الصّٰلِحٰت تک کے سفر پہ گامزن ہو جائے تو بلا شبہ قوم فلاح کی منزل کو پا لیتی ہے۔ وطن،خطہ ارض کا نام ہے اس کی تعمیر و ترقی اس میں بسنے والے افراد کے ہا تھوں ہو تی ہے۔یہ مارچ کا مہینہ ہے۔قریبا ًاسّی (۸۰)سال پہلے اس ماہ میں ایک قرارداد پیش کی گئی تھی جو قراردادِ لاہور سے قرار دادِ پاکستان کے نام سے موسو م ہو ئی۔یہ اس خطۂ زمین کے لیے تھی جس کے نام کا مطلب لا الہ الا اللہ سمجھا گیا جس کے حصول کے لیے لاکھوں جانیں قربا ن ہو ئیں،ہزاروں عصمتیں تا رتار ہو ئیں،سینکڑوں وجود معذور ہو ئے۔نجانے کتنے گھر لٹے،کتنے جلے اور کتنے بکھر کر رہ گئے۔ہمیں تو ان جانثا روں کے نام بھی معلوم نہ ہو سکے کہ وہ تعداد میں بھی ان گنت و بے شمار تھے اور تشہیرکی خواہش سے بھی بہت با لا تر۔ یہ انہیںشہیدوں کا احسان ہے کہ آج ہم آزاد فضا میں سانس لے رہے ہیں۔ہمیں تو شا ید ان کے لیے کبھی فاتحہ پڑھنا بھی یاد نہیں آیا لیکن روزِ محشر وہ یہ گلہ تو شاید ہم سے نہ کریں ہاں اس بات پہ ہمارا گریبان ضرور پکڑیں گے کہ ان کے لہو اور کٹے ہو ئے وجودوں پہ تعمیر اس قلعہ کی حفا ظت،استحکام اور ترقی سے ہم نے غفلت کیوں برتی؟ منزل بھی متعین ہے اور نشانِ منزل بھی موجود۔راستہ بھی وا ضح ہے اور را ہبر بھی را ہبر کامل ﷺ کہ ہا تھوں میں الکتاب بھی ہے اور سنت خیر الانامﷺ بھی۔ ضرورت ہے تو فقط ادراک اور تحریک عمل کی۔
لفظ "حضرت " یوں تو تعظیم کے طور پہ استمعال ہوتا ہے لیکن تصوف کی رو سے دیکھا جائے تو اِس سے طالب کو مطلوب تک رسائی دینے والی ہستی مراد لی جاتی ہے۔اللّه کریم کا احسان ہے کہ اُس کی ذات نے مجھ جیسے گنہگار کو یہ رشتہ قاسمِ فیوضات حضرت مولانا امیر محمد اکرم اعوان رح کے ساتھ عطا فرمایا۔ یہ کیسا عجیب رشتہ ہے کہ جو نازک تر بھی ہے اور مضبوط ترین بھی۔ محترم قارئینِ کرام! حضرت جی رح کو ذاتِ باری کا جو خاص کرم اور بارگاہِ رسالت مآب ﷺ کی جو خصوصی شفقت حاصل تھی اِس کا بیان محال ہے۔
اُن کا کرم پھر اُن کا کرم ہے
اُن کے کرم کی بات نہ پوچھو
دنیا کے تکوینی امور میں اولیاء اللّه کا اپنا کردار ہے اور حضرت جی رح بحمدللہ حیاتِ مبارکہ کے مختلف ادوار میں مختلف مناصب سے نوازے گئے۔ کافی عرصہ تک آپ رح قطب مدار کے منصب پہ فائز رہے۔ 1977ء میں غوث کا منصب عطا ہوا۔ اپنے شیخ کے وصال، 1984ء میں آپ رح قطبِ وحدت کے منصب پر تھے۔ پھر صدیق اور دنیا سے پردہ فرمانے کے وقت آپ رح عبدیت جیسے منصب پہ فائز تھے جو مناصبِ ولایت میں سب سے بڑا منصب ہے۔
یہاں اگر میں اِن اوصاف کا تذکرہ بھی کروں جہاں تک ایک عام نگاہ بھی جا سکتی ہے تو بھی میرے اللّه نے اُنھیں نہایت خوبصورت بنایا۔ من جانبِ اللّه انسانی خوبیوں کے دو ایسے متضاد پہلوؤں کے کمال پہ تھے جو اپنی اپنی جگہ لائقِ تحسین ہے۔ اُن میں بلند حوصلگی ایسے تھی کہ بڑے سے بڑے طوفان کے مقابل ڈٹ کے اُس کا رُخ موڑنے کی جرات رکھتے تھے اور دوسری طرف احساسات میں نزاکت ایسی کہ کسی کی معمولی تکلیف بھی اِنہیں بے چین کر دیتی۔
جس سے جگرِ لالہ میں ٹھنڈک ھو وہ شبنم
دریاؤں کے دِل جس سے دہل جائیں وہ طوفان
مزاج میں سختی ایسی کہ کوئی بات، کوئی چیز یا کوئی شخص اُنھیں اُن کے اصول و ضوابط سے منحرف نہیں کر سکتا تھا اور نرمی ایسی کہ مظلوم کی آہ اُنہیں چشم تر کر دیتی۔ دراصل اُن کی سختی میں جبر نہ تھا اور نرمی میں بزدلی نہ تھی۔ وہ انسانی جذبات و احساسات کو اِس طرح سمجھتے تھے گویا مخاطب کو وہ خود اُس سے بڑھ کے جانتے ہوں۔ میں نے اُنھیں کسی کی تکلیف بیان کرتے ہوۓ اکثر یوں بھی بچشمِ نم دیکھا کہ اُنھیں بارہا آنکھیں صاف کرنا پڑیں۔ اُنھیں کچھ زیادہ ناگوار گزرتا تو غصہ سے ڈانٹ لیکن شدید غصے میں وہ بلکل خاموش ھو جاتے۔ مزاج میں مروت ایسی تھی کہ بہت سی ناپسندیدہ باتیں نظر انداز کر جاتے لیکن دینِ حق کی بات ہوتی تو چھوٹے سے چھوٹے نقطے پہ بھی ٹوک دیتے۔ وہ ہر شخص اُس کی ذہنی سطح اور قلبی کیفیت کے مطابق سنتے، سمجھتے اور بات فرماتے۔ یہی چیز اُن کی تقریر میں بھی تھی اور تحریر میں بھی۔ اُن کی تقریر و تحریر میں یہ خوبی و حسن تھا کہ ایک عالِم اُس سے اپنی ذہنی استعداد کے مطابق فیض یاب ہوتا اور ایک آدمی اپنی حیثیت کے مطابق سمجھتا۔ تعلیمی قابلیت کا تضاد ھو یا طبقاتی فرق، ذہنی استعداد کا اختلاف ھو یا روحانی پختگی کے مدارج، ہر شخص مستفید ہو رہا تھا۔
وہ انتہائی دانا اور نہایت سادہ دل تھے۔ انہوں نے فقیری میں شاہی کی اور شاہی میں فقیری۔ اُن کا رکھ رکھاؤ شاہانہ لیکن مزاج فقیرانہ تھا۔ اُن کے دستر خوان پہ اعلیٰ انواع کے کھانے چُن دیے جاتے وہ تو بھی خوش رہتے۔ اپنی مشاہداتی قوت میں بھی وہ عجیب تضاد رکھتے تھے۔ مخاطب کے لباس کا رنگ اُنھیں یاد نہ ہوتا لیکن اُس کے ظاہر و باطن کے عیب و ہنر اُن پہ خوب آشکارا ہوتے۔
کلامِ ذاتِ باری تعالیٰ میں اُن کی شرح صدر ایک کرامت تھی۔ اگر ایک ہی آیہ مبارکہ کی چار مرتبہ تشریح فرماتے تو چاروں دفعہ اُن کا بیان اِس آیہ مبارکہ کے چار پہلو کھول کے سامنے رکھ دیتا۔ اِسی لیے اُن کی تینوں تفاسیر اسرار التنزیل ، اکرم التفاسیر، رب دیاں گلاں میں یکسانیت یا تکرار نہیں ملتی۔ اُن کا باطن ہی نہیں اُن کا ظاہر بھی حُسنِ بے مثال کا حامل تھا۔ قد، جسامت، رنگت ، اعضاء و جوارح کا تناسب، ہاتھ پیر غرض وہ پورے کے پورے مجسم نمونہ حسن تھے۔ ہاں ایک چیز ایسی تھی اُن کی نگاہ! کسی میں اُن سے نظر ملا کر بات کرنے کا یارا نہ تھا۔
قارئینِ کرام! الحمداللہ! میری حیات میں بہت سے عزیز از جان چہرے ہیں لیکن فقط ایک ہی چہرہ تھا جو خود میرے لئے جینے کا جواز تھا۔ میری صبح، میری شام اُسی رُخِ انوار سے طلوع و غروب ہوتی تھی۔ میری نگاہ اُن کے اشارہ ابرو کی منتظر رہتی اور اُن کی ہر رضا میرے لیے مقصودِ حیات تھی۔ میری زندگی کا ہر فیصلہ اُن کی اجازت بلکے اُن کی خوشی پہ منحصر ہوتا۔ ہر کوشش، ہر جہد اور ہر کام اُن کی خاطر تھا۔ اُن ہی کے لیے تھا۔ گویا میرا ہونا، اُن کے ہونے سے مشروط تھا۔ میں ، میں نہیں رہا تھا، آپ ہو چکا تھا۔ اور آج ۔۔۔۔۔۔اُن کے پردہ فرمانے پہ زندگی کا جواز وہی امانت ہے جس کا بار وہ میرے سپرد فرما گئے ہیں۔ ورنہ میری زندگی کا اعلیٰ ترین دور گزر گیا۔ اِس ثانوی دور کی اہمیت بھی فقط اُن کے حکم کی تعمیل کی طلب کے دم سے ہے۔ آج بھی میری تمام تر کوششیں اِس عظیم امانت کا نہایت احسن طریقے سے قرض لوٹانے کے لئے ہیں۔ اللّه کریم مجھے اِس میں سرخرو فرمائیں۔آمین ۔۔۔۔۔۔۔۔۔۔۔۔۔
سلسلہ عالیہ کے احباب عزیز تو پہلے بھی تھے مگر اب عزیز تر ہیں کہ میرے حضرت جی رح کی امانت ہیں۔ سلسلہ عالیہ کے لیے ہر قربانی دینے کو تیار تو میں کل بھی تھا مگر آج یہ جذبہ شدید تر ہے کہ میرے حضرت جی رح کی امانت ہے۔ یہ شب و روز کی ریاضتیں، اہمیت تو کل بھی رکھتی تھیں مگر اب تو میرا مقصدِ حیات ہیں کہ میرے حضرت جی رح جو ذمہ داری سونپ گئے ہیں اُسے نبھانا ہی نہیں، احسن طریقے سے نبھانا ہے۔
گویا میری زندگی کا محور پہلے بھی اور آج بھی وہی ہے میرے حضرت جی رح !!
حیف در چشمِ زدن صحبتِ یار آخر شُد
روئے گل سیر ندیدم وبہار آخر شد
The Light of Faith, the blessings of Prophet-hood ﷺ, the feelings of the Cognizance of Allah (سبحانہ وتعالی), the pleasure of closeness to Allah (سبحانہ وتعالی); these are blessings that have no similitude and are incomparable. Such that if one can comprehend even an iota of their significance and magnitude, then one would cling onto the bearer of these Barakah, with such an intensity that he would be willing to forego the entire world for it but not let go off him.
چنیں میدے کہ یابی خاک او شو
اسیر حلقہ فتراک او شو
If such a man is found, I would turn into dust before him,
(Moreover) I would choose to remain captive within his circle of influence
The way Deen-e-Islam is the one and only reality, similarly, its rationale are also extremely rare and matchless. When Allah Kareem taught humans the societal-norms, He placed the highest value and respectability to this most priceless, strong, beautiful and sensitive relationship (between a Sheikh and disciple).
The relationship between the Prophet ﷺ and a Muslim while being extremely strong and eternal, yet it is equally fragile and sensitive. As he isthe ‘Hadi-e-Barhaq’ (Guide to the Truth) and is the one who not only shows his followers, with utmost love and tenderness, the path leading to the Court of Allah (سبحانہ وتعالی), but also escorts them to it. The Personality that allows mankind to reach the epitome of heights of its excellence, how respectable and worthy of honour is he in the eyes of his people; that the Creator, Himself is teaching man the etiquettes to follow in the presence of the Prophet ﷺ:
يٰٓاَيُّہَا الَّذِيْنَ اٰمَنُوْا لَا تُـقَدِّمُوْا بَيْنَ يَدَيِ اللہِ وَرَسُوْلِہٖ وَاتَّقُوا اللہَ ۰ۭ …
O believers! Before gaining (the permission of) Allah and His Messenger, do not initiate (conversation), accordingly, remaining in awe of Allah... [49:1]
Those Companions (رضی اللہ تعالٰی عنہ) who sacrificed their homes, lives, left their relatives, endured tortures; Allah (سبحانہ وتعالی) addresses them:
يٰٓاَيُّہَا الَّذِيْنَ اٰمَنُوْا لَا تَرْفَعُوْٓا اَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْـہَرُوْا لَہٗ بِالْقَوْلِ كَجَــہْرِ بَعْضِكُمْ لِبَعْضٍ اَنْ تَحْبَطَ اَعْمَالُكُمْ وَاَنْتُمْ لَا تَشْعُرُوْنَ O believers! Do not raise your voices higher than the blessed voice of the Messenger; likewise do not speak openly with him as you talk freely (informally) among yourself; lest your deeds are annihilated while you do not even perceive. [49:2]
After this revelation Hazrat Omar Farooq (رضی اللہ تعالٰی عنہ), who inherently had a loud voice, would speak in hushed tones in the presence of the Prophet ﷺ. It was the frailness of this revered relationship that in the five initial ayaat of Surah Hujraat and at many other citations in the Quran, its etiquettes were taught. Respected readers! Leaving aside the delicateness of this bond, but it was the realization of its greatness that whosoever attained this company even once, returned with the urge to revisit again and again. Likewise, some were fortunate such that once they arrived they never returned. At times, when one hears that “one should not stay close to the Sheikh as the chances of suffering a loss increase”, thereupon along with ayat number 2 of Surah Hujraat “…lest your deeds are annihilated…” another ayat, ayat 69 of Surah Nisa also comes to mind.
وَمَنْ يُّطِعِ اللہَ وَالرَّسُوْلَ فَاُولٰۗىِٕكَ مَعَ الَّذِيْنَ اَنْعَمَ اللہُ عَلَيْہِمْ مِّنَ النَّبِيّٖنَ وَالصِّدِّيْقِيْنَ وَالشُّہَدَاۗءِ وَالصّٰلِحِيْنَ وَحَسُنَ اُولٰۗىِٕكَ رَفِيْقًا
Accordingly, those who obey Allah and the Messenger (on Dooms-Day) will be with the people whom Allah has (exceptionally) rewarded, (such as) with the Prophets and the Truthful and the Martyrs and the Righteous; essentially, excellent are these companions! [4:69]
Where in the former ayat the etiquettes of staying in such company of the Prophet ﷺ are taught to the Companions, thereupon in the latter ayat one is made to realize the value and exaltedness of this Companionship. Accordingly, such an insight was granted, of the pleasure of being in the attendance of the company of the Prophet ﷺ, that not only the world but also even paradise lost its significance. A Companion (رضی اللہ تعالٰی عنہ) on realizing that due to the heights and the status of the leader of the Prophets ﷺ and thus apprehending that he may become inaccessible in Paradise, he denounced it saying that he did not want paradise. Accordingly, it was because of this anguish that earned the Momineen the glad tidings of the companionship of the Prophet ﷺ in paradise as well. It is these blessings that if a disciple engages in Zikr-Allah the whole year round by himself he acquires the potential to move forward, however, is unable to ascend further, yet conversely in the company of the Sheikh, in a split second one ascends to spiritual heights according to one’s respective potential. The fact of the matter is, as explained by Qasim-e-Fayoozaat (رحمۃ اللہ علیہ) that “the company of the Sheikh should not be considered a gathering of friends sitting at a get-together, café or restaurant that one is there for small talk or casual conversation etc. Instead, on reaching the company of the Sheikh, one should sit with absolute devotion remaining focused on attaining the Barakat-e-Nabvi ﷺ with utmost sincerity.
Hazrat Sheikh Abdul Qadir Jilani (رحمۃ اللہ علیہ) says, “It is amongst the etiquettes of the disciples that they must not speak before the Sheikh, needlessly. If a question is put forth to the Sheikh, he must remain quiet, despite being well aware of the answer. Even if the Sheikh falters in the reply the disciple should not criticize and speak up in the presence of the Sheikh”. Someone asked Sheikh Abu Mansoor Maghrabi (رحمۃ اللہ علیہ) that, “how long did you stay in thecompany of Sheikh Osman (رحمۃ اللہ علیہ)?” he replied “I remained in his service not in his companionship because one stays in the companionship of his spiritual brothers or ones similar to himself whereas a disciple only serves a Sheikh” (as he cannot enjoy the same level of spiritual exaltedness as his Sheikh, and thus cannot be a friend or a companion; but only in the service of receiving the honour of the Sheikhs presence and spiritual attention).
Imam Kaseeri (رحمۃ اللہ علیہ) before visiting his Sheikh kept a fast and performed ghusal (obligatory bath). Hazrat Junaid Baghdadi (رحمۃ اللہ علیہ) commenting about a disciple of Hazrat Abu Hafs Neshapuri (رحمۃ اللہ علیہ) mentions that the disciple had exhausted two lac dirhams on his Sheikh’s mission, while often remaining his service. Yet however, the Sheikh did not permit him to speak, hence it was observed that he perpetually remained in a state of silence. Hazrat Hasaanuddin Haisi (رحمۃ اللہ علیہ) was one of the exceptional disciples of Maulana Rumi (رحمۃ اللہ علیہ), holding such distinction that Maulana Rumi (رحمۃ اللہ علیہ) himself treated him with respect, yet however, in the ten years that he spent in the service of his Sheikh, he never performed ablution in the Sheikh’s wuzu-khana (area of ablution). Mujadid-e-Tareeqat Hazrat Maulana Allah-Yar Khan (رحمۃ اللہ علیہ) asserts that a Sheikh is duty bound, in accordance with his connection to the Prophet ﷺ to do the spiritual training and cleansing of the disciples, whereas it is the duty of the disciples to receive the blessings in accordance to the compliance of the Sahaba (رضی اللہ تعالٰی عنہ).
That is why in Sufism these exact norms of respect (like the respect of our Prophet ﷺ) are considered the authentication and certification. The reality is that the purpose of a Momin’s life is to achieve eternal success, effectively the destination of this success, is paradise. The highest pleasure of which, amongst all others is beholding Allah (سبحانہ وتعالی), laqa-e-bari (meeting Allah) and the nearness of Allah (سبحانہ وتعالی). To achieve these, Allah ﷺ gave humans favours such as the Reflections of Prophet-hood ﷺ and blessings received in the company of the Prophet ﷺ. The Trustees of which are the Mashaikh-e-Uzam (the honourable Spiritual Sheikh), nevertheless, the benefits can only be attained through observing the prerequisite etiquettes i.e. “Respect is the first and foremost etiquette of the etiquette of love”.Hazrat Qasim-e-Fayoozat (رحمۃ اللہ علیہ) mentions that if upon hearing of the Trustees of these Barkat-e-Nabovat ﷺ (Blessings of Prophet-hood ﷺ), one searches for such people with their due respect and love in his heart, his entire life thereupon passing away, thus this is sufficient for his salvation in the hereafter. However, if someone finds them, but is neglectful towards them, while giving priority to worldly affairs and schedules, thereupon he shall never be able to attain these blessings likewise even on the Day of Judgement, he will not be able to justify this Kufran-e-Naimat (rejection of Divine Blessing). Meaning that deliberately delaying or being neglectful is against the etiquette of respect of a Sheikh. Moreover, this attendance is extremely valuable, as it is also the cause of further enhancement of the outwardly teachings of Islam.
مولوی ہرگز نہ شد مولائے روم
تا غلامِ شمس تبریزی نہ شد
Rumi did not become the Spiritual Sheikh of Turkey,
Until he became the disciple of Shams Tabrizi.
وَمَنْ يُّطِعِ اللہَ وَالرَّسُوْلَ فَاُولٰۗىِٕكَ مَعَ الَّذِيْنَ اَنْعَمَ اللہُ عَلَيْہِمْ مِّنَ النَّبِيّٖنَ وَالصِّدِّيْقِيْنَ وَالشُّہَدَاۗءِ
وَالصّٰلِحِيْنَ وَحَسُنَ اُولٰۗىِٕكَ رَفِيْقًا
Essentially, those who obey Allah and the Messenger will be (on the Day of Qiyamah) with the people whom Allah has (greatly)
blessed, (like) with the Prophets and the Truthful and the Martyrs and the Righteous; likewise, excellent are these companions!
Al-Quran Surah Al-Nisa (4:69)
The Deen-e-Haq (Islam) starting from the basic beliefs to its I’badaat (worship done with absolute
devotion to Allah), from the apparent to the intrinsic aspects, reached us through a continuous and
successive system; the source and the starting link of this chain is the Being and person of the exalted
Holy Prophet ﷺ. To spread the Refulgence, of this never-ending beacon of light, to all corners of the
world, after the Prophets (عليه السلام), the Siddiqeen (The most Truthful), Martyrs and Sualeheen (The
most Righteous) transformed their temporary existence into an eternal reality. While, in order to preach
the apparent aspects of Islam, lives were spent, similarly every breath was utilised simultaneously in the
pursuit of the field of the internal state-of-being, as well. Those Blessings and Refulgence, which are
emitting from the subtle-heart of our Holy Prophet ﷺ, were transferred from heart to heart;
accordingly, honourable and respectable are those bosoms, which became the trustees of these.
The Refulgence, the source of which is the subtle-heart of our Holy Prophet ﷺ, the prerequisite for
the attainment of these by us, is the same as was that of acquiring them directly from the Qalb-e-Athar
(Blessed Bossom of the Prophet ﷺ) by the Sahaba (رضی اللہ تعالٰی عنہ). It is not possible that the rules
approved by Allah (سبحانہ وتعالی) and those lines taught by the Holy Prophet ﷺ, that one is able to
receive any benefit otherwise. During the lifetime of our Holy Prophet ﷺ, the amount anyone
remained in the blessed presence of the Holy Prophet, accordingly they received a similarly honourable
status. The honourable personality to have been blessed with such a height of the love of the Prophet
ﷺ and strength of Faith, that although having to return due to an immense necessity. Accordingly,
remaining deprived of setting eyes on the blessed Prophet ﷺ, yet even a few moments of his being
spent in the Masjid-e-Nabwi, earned him the honour that the Holy Prophet ﷺ himself stated “I can
smell the fragrance of faith from this corner”. Without doubt, despite being extremely fortunate,
nevertheless, his name does not come in the list of the Sahaba (رضی اللہ تعالٰی عنہ). This is the excellence
of attaining the blessed companionship of the Holy Prophet ﷺ, and this remains the prerequisite to
receiving the blessed Refulgence even today.
Here, it is essential to understand the connotation of the company of an exalted Sheikh. Commonly, ‘in
the company of’ means to be with someone, whereas in the vocabulary of ‘Tasawwuf’ it means
accessibility (to an exalted Sheikh) for the purpose of the attainment of the blessed Refulgence.
It is the blessings of the essence of Companionship, which were received by Hazrat Abubakar Siddique
(رضی اللہ تعالٰی عنہ) that granted him the status of Siddique-e-Akbar (The most Truthful). Moreover, it is
this honour of the blessed Companionship of the Prophet ﷺ that Hazrat Omar Farooq the great (رضی
اللہ تعالٰی عنہ), whose own righteous deeds were like the star-filled skies, yet wanted to exchange them
with the blessings of the one night of the cave of Saur. Those exalted persons who are mentioned in the
Quran by Allah the Benevolent Himself, as “excellent are these companions”; meaning that when the
companionship of the Leader of the Prophets ﷺ is attained, whereupon the heights of honourability
and nearness to Allah that it leads to, is extremely difficult to perceive.
Meaning good deeds are not just based upon the act itself, but is dependent upon the intention behind
the deed. Accordingly, the reward is awarded on the sincerity behind the intentions, the more the
intensity of the sincerity the more earnest the intention will be. Intentions and sincerity are feelings, and
in order to attain these, it is essential to attain the blessed Refulgence, which without a doubt are
dependent upon the companionship of an exalted Sheikh.
Hazrat Obaid-ullah Ahrar mentions, “the best deed is the obedience of the commands of an exalted
Sheikh, moreover, his company gives the disciple the ability to attain the awareness of being in the
Presence of Allah (سبحانہ وتعالی)”, meaning that the effect of the company of an exalted Sheikh is that
the heart attains the exclusive love of Allah (سبحانہ وتعالی).
Hazrat Abubakar Varaaq (رحمۃ اللہ علیہ) writes in the narrative of the Ashab-e-Kahaf, that “being in the
company of the righteous (the companionship) and serving them is an endowment, irrespective of
gender”.
Hazrat Qasim-e-fayuzaat (رحمۃ اللہ علیہ) mentions in his book Sharah Masail-e-Salook that “receiving
even a few moments in the company of an exalted Sheikh, can grant one the blessings that cannot be
achieved through one’s personal efforts of even hundreds of years”.
The result of I’badaat and positive endeavours is the attainment of the closeness of Allah (سبحانہ وتعالی);
accordingly, this cognizance in unattainable without receiving the Refulgence from the Holy Prophet
ﷺ. These Refulgence are transmitted from heart to heart, thereby reaching us through our Sheikh.
There is neither any other source nor method of the attainment of these nor can they be attained on
our own. “Bear in mind, whatever a person receives through this blessed companionship; the ability to
absorb these reflections cannot develop through any other means.” (kamalat-e-Ashrafia). That is why
the Aulia Ikraam gave top priority of the companionship of the Sheikh, first and foremost.
شفق، دھنک، مہتاب، گھٹائیں، نغمے، کرنیں، تارے، پھول
اس کے دامن میں کیا کیا کچھ ہے ہاتھ وہ دامن آئے تو
It is the law of nature that results are dependent on one’s deeds. Whether it is a matter of an individual or collective
group, without changing the actions, to harbour expectations of altering the results is futile. After planting a Kikar tree if
one expects to grow mangoes, is unheard of. Likewise, roses never grow on a Babool bush.
Every deed of a human being is a seed. Whatever type of seed one sows the same fruit shall he reap, however, the point
one must bear in mind is that the seed does not grow into a tree immediately after being sowed, it takes generations to
nurture it, then only do the coming generations reap the fruits.
When Islam emerged in this world, thereupon in its foundations instead of bricks and clay, the blood and bodies of the
Sahaba (رضی اللہ عنہ), came to use. The blood running in the veins of the Taabaeen, Taba Taabaeen, blessed Sufis,
honourable Aulia, learned Scholars and Mujahids was expended, to nurture it further. At places, the cry for help became
the cause of a new dawn, whereas at others the slogan of justice echoed in all quarters of the world arising new hope.
Somewhere, the night-time prayers came to effect, while at other places the daytime struggles. In regions, the burning
of the boats at the seashore, while at others the sky witnessed the horses driven across rivers were thereby cause of
Islam’s expanse. Albeit! The warzones or gardens-of-life, everywhere, at every place, every moment was filled with
bravery, honesty, justice and equality; thus, subsequently this light emitting from the Arabian-Desert enlightened every
corner of the world.
At that time the Muslim nation was the voice of the downtrodden. In any part of the world, no matter where, when
there was a cry for help, they would be the source of healing for their wounds. In yesteryears, the ones responsible for
eradicating oppression have themselves become oppressed. Anywhere, from any corner, if there is a cry that escapes or
expels, it is that of a Muslim. Is it not a point to ponder that why is this so? Why is the Muslim being dishonoured? Why
is the scope of life narrowing for him?
It is such because from falsehood, hypocrisy, mistrust and indifference to the slaying and murder, cruelty and terrorism,
the tree that is bearing these fruits, its roots consist of debauchery and cowardice as its seed is the distancing and
disassociation from the Deen. The seeds that we planted at a national and collective level, have now become full-grown
trees.
گنوادی ہم نے جو اسلاف سے میراث پائی تھی ثریا سے زمیں پہ آسماں نے ہم کو دے مارا
We lost the legacy that was bestowed from our ancestors,
From the zenith (stars) of the heavens, we were made to plummet down
الَّذِيْنَ يَنْقُضُوْنَ عَہْدَ اللہِ مِنْۢ بَعْدِ مِيْثَاقِہٖ وَيَقْطَعُوْنَ مَآ اَمَرَ اللہُ بِہٖٓ اَنْ يُّوْصَلَ وَيُفْسِدُوْنَ فِى الْاَرْضِ اُولٰۗىِٕكَ ھُمُ الْخٰسِرُوْنَ
Those people who violate the solemn promise avowed to Allah, thereafter it; conversely splitting that which Allah has commanded to
unite, thereby corrupting the earth; these people are to suffer loss.
Al-Quran Surah Al-Baqarah [2:27]
قوم مزہب سے ہے، مزہب جو نہیں تم بھی نہیں جزبِ باہم جو نہیں محفلِ انجم بھی نہیں
A nation exists on Deen, you cease to exist if the Deen does not exist
Without mutual attraction the assembly of stars does not exist
…اِنَّ اللہَ لَا يُغَيِّرُ مَا بِقَوْمٍ حَتّٰى يُغَيِّرُوْا مَا بِاَنْفُسِہِمْ ۰ۭ…
… Certainly, Allah does not change the condition of any nation until they themselves change their state…
Al-Quran Surah Ar-Ra'd [13:11]
Moreover, we are such that after reading and viewing the news about the mountains of devastating oppression
collapsing over the Kashmiris; we are forwarding messages to one another to recite this surat or that aayat, so that in a
In the Urdu dictionary, the word ‘eesaar’ (ایثار) means to consider the benefit of others above your own; to
give priority to the interest of others over one’s own benefits i.e. for the gain or happiness of others, to turn
your back towards your own needs or desires, is considered self-sacrifice. If this ‘other’ is a person thereupon
usually one expects, if nothing else, at least appreciation for his noble act.
It is this ‘ایثار’ (self-sacrifice) that is realized in its actuality, when it is in connection with the Creator;
accordingly the self-sacrificing individual thus attains the heights of human excellence. Hence, such honour is
bestowed upon him that even the residents of the higher Realms would be envious. When the objective is
solely to please Allah, desiring only His Cognizance, then for him even his own physical being becomes
valueless. Love of his relations, worldly attractions, physical comforts, and the spirit to live; nevertheless, no
infatuation shackles him. Likewise, the interesting thing is that the one who self-sacrifices, even after giving
away everything of value, is not left a destitute.
When for the Almighty Creator, the great fire lit by Nimrod is no hurdle, accordingly on the other hand this
command overflowing with love is decreed.
قُلْنَا يٰنَارُ كُـوْنِيْ بَرْدًا وَّسَلٰمًا عَلٰٓي اِبْرٰہِيْمَ
We commanded (the fire), ‘O fire! Be cool and be (a source of) peace for Ibraheem (Alaihi as-Salam).’
Al-Quran Surah Al-Anbiya [21:69]
The desire for the attainment of the appreciation of the Almighty Creator, surpasses the love of one’s
offspring such that he thus puts a blade to his child’s throat. It is here that ‘Al-wadood’ (the One who loves
beyond exaggeration), thereupon replaced from under the knife, the son with a sheep; hence declares this a
ritual of sacrifice, to be followed by all, until doomsday. That accordingly, out of His limitless love, this attempt
of sacrificing ones most precious thing, ones extremely beloved son, is thus remembered until the end of
times. This is the same son, who by Allah’s Command, in his infancy was left with his mother in this vast
dessert. Likewise, that Lady with utmost faith had asserted, “If our Creator so Commands, He will not let us go
to waste”. Thereupon, this epitome of love and self-sacrifice, had to run up and down between the mountains
of Safa and Marva, for the sake of her child. Accordingly, the skies beheld that this voluntary act of hers, was
declared a part of the Haj rituals till Doomsday.
Respected readers! Can we find any tribute more exalted than this to selflessness and sacrifice!
Alternatively, there is another aspect to this that the One who bequeathed, at His very Command that which
was given is sacrificed for Him; consequently, how could this be considered an act of selflessness or sacrifice!
جان دی، دی ہوئی اسی کی تھی حق تو یہ ہے کہ حق ادا نہ ہوا
I sacrificed this life for Allah, the One Who had granted it (to begin with),
However, the fact is that even still I could not repay its due in full
However, He is Benevolent such that based on a person’s deep desire, likewise, only and solely the craving for
attaining His appreciation; He bestows it, with the honour of acceptance such that on everything, which He
has given i.e. wealth, life, knowledge, mental and physical abilities, alas! Be it anything at all, when sacrificed
for Him, even if it is the mere abidance of His ordained Commands; He Declares it as a debt of the person,
upon Himself.
مَنْ ذَا الَّذِيْ يُقْرِضُ اللہَ قَرْضًا حَسَـنًا…
Who is it that will give a loan to Allah, in a meritorious manner?...
Al Quran Surah Al-Baqarah [2:245]
Moreover, observe the Excellence of His Mercy:
…فَيُضٰعِفَہٗ لَہٗٓ اَضْعَافًا كَثِيْرَۃً …
…Thereupon He increases it many folds for him;...
Al Quran Surah Al-Baqarah [2:245]
That Most Loving (Allah) is so Magnanimous that He keeps in His consideration each and every desire
sacrificed for His sake. As though granting every True-Believer, in every moment of his life, an opportunity of
self-sacrifice for His sake. Accordingly, now it is up to us that how much of the will to sacrifice, the temporary
pleasures for the eternal bliss, do we manage to awaken within us.
The word ‘khandaq’ (trench) is derived from the Persian word ‘Kandah’, which means dug out. It was
Ziqad 5 Hijri, when the tribe Banu Nazir was exiled because of breaking the treaty of Meesaq-e-
Madinah. The leaders of this tribe, like Hayee-Bin-Aqtab and Salam-Bin-Abi Al Haqiq etc. with extreme
anger, leaving aside the Quresh of Makkah, visited all other tribes and ignited such a fire in the entire
country bringing all of them together against Islam. When Hazrat Muhammad (SalAllahu Alaihi
Wassalam) heard about the collecting of an army of ten thousand soldiers, coming to attack Madinah
Munawarrah, he called a meeting of the Companions (Raziallah anhu) for their suggestions. Hazrat
Salman Farsy belonged to Persia and knew about the method of using trenches in warfare. On seeing
the vastness of the enemy force he suggested that they should collect in a safe place and dig a trench for
safety between themselves and the enemy. Thus teams of ten people each, were given forty yards
stretch to dig. Winter nights, severity of weather and starvation stretching up to three days, exposed
many a hypocrite. Anyway, three thousand honourable hands completed the work in the given time.
These included from fifteen year olds to the elderly. Such was the state of starvation that the
Companions (RaziAllah Anhu) had tied stones to their stomachs. The Prophet (SalAalhu Alahi Wassalam)
worked with the Companions in such a state that he had two stones tied to his abdomen. The cliff that
was unbreakable by the Companions, was broken in three strokes by the Prophet (SalAllahu Alaihi
Wassalam). At every strike a bolt of lightning was seen and this was the time that the Muslims were
given the prophecies about their victories over Syria, Persia and Yemen.
when the infidel’s army reached Madina Munnavera they were astonished at seeing the trench.
No animal could jump across its width and if any rider would attempt to ride down the trench he could
get killed by arrows of the marksmen. By mistake a portion of the trench was left narrow. Umrow-bin-
Abdood, who thought of himself equivalent to a thousand combatants, crossed the trench from this
area, where Hazrat Ali RAU killed him. This siege went on for nearly a month and then help came for the
Muslims from The Almighty Allah that the infidels had to bite the bullet and absolutely panic stricken the
had to retreat. In Surah Ahzaab it is mentioned so:
Translation:
Respected readers! History of Islam is witness that whenever Muslims with utmost faith and for the
progression of Islam, they stood against the enemy, 313 were victorious over 1000, 3000 over 10000
and a few thousands defeated lacs.
