Category Archives: Inspirational/Motivational stories

Hadith: “Islam erases what came before it.”

By a sister

Most likely, you’ve heard of the famous hadith: “Islam erases what came before it.”

” ﺍﻹﺳﻼﻡ ﻳﺠﺐُّ ﻣﺎ ﻛﺎﻥ ﻗﺒﻠﻪ ”

But do you know the context in which the Prophet, peace be upon him, said it in? To whom he said it, and why?
Here’s the story (one of my all-time favorite stories of the life of one of my all-time favorite Sahaba, may Allah be pleased with them all!):

The Prophet, peace be upon him, always liked the personality of Khalid ibn Al-Waleed (radhiyallahu anhu), even before Khalid became Muslim, due to what he possessed of generous and noble qualities from a young age. He also awaited his accepting of Islam and expected it, despite the delay of this step in Khalid(radhiyallahu anhu)’s life.

One day, the Prophet, peace be upon him, said about Khalid to his older brother, Waleed ibn Al-Waleed (radhiyallahu anhu) “Where’s Khalid?”

Waleed replied, “Allah will bring him, O Messenger of Allah.”

“A person like Khalid is not unaware of Islam, and if he were to utilize his intelligence and strategy against the enemy, it would be better for him, and we would advance him above others.”
Years pass.

On the day that Khalid (radhiyallahu anhu) eventually makes the journey from Makka to Madina to take his shahada, this is the scene of his meeting with the Prophet peace be upon him, described by Khalid  (radhiyallahu anhu) himself:

Khalid ibn Al-Waleed (radhiyallahu anhu) says: “I walked toward the Messenger of Allah, peace be upon him, and my brother intercepted me and said, “Hurry, because the Messenger of Allah, peace be upon him, is waiting for you!”

So I quickened my steps toward him, until I reached him.

He continued smiling at me, peace be upon him, until I stood in front of him and greeted him with Prophethood. He responded to my salam with a beaming face.

Then I said, “I testify that there is no deity worthy of worship except Allah, and I testify that you are the Messenger of Allah.”

The Messenger of Allah, peace be upon him, said, “Praise be to Allah who has guided you. I had always known your intellect, and I’d always hoped that it wouldn’t deliver you except unto goodness.”

I said, “O Messenger of Allah, I had seen situations that would have been enough for me to testify about you, but I refrained out of stubbornness against the truth. So ask Allah to forgive me.”
So he said, peace be upon him: “Islam erases what came before it.”

I said, “O Messenger of Allah, despite that.”

So he said, “O Allah, forgive Khalid ibn Al-Waleed anything he has ever done to prevent from Your path.”

The Story of Qarun

Source : Tafsir Ibn Kathir – (Al-Qasas, 76-84)

(76. Verily, Qarun was of Musa’s people, but he behaved arrogantly towards them. And We gave him of the treasures, that of which the keys would have been a burden to a body of strong men. Remember when his people said to him: “Do not exult. Verily, Allah likes not those who exult.”) (77. “But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world; and be generous as Allah has been generous to you, and seek not mischief in the land. Verily, Allah likes not the mischief-makers.”)

Qarun and His People’s exhortation

It was recorded that Ibn `Abbas said:

﴿إِنَّ قَـرُونَ كَانَ مِن قَوْمِ مُوسَى﴾

(Verily, Qarun was of Musa’s people,) “He was the son of his paternal uncle.” This was also the view of Ibrahim An-Nakha`i, `Abdullah bin Al-Harith bin Nawfal, Sammak bin Harb, Qatadah, Malik bin Dinar, Ibn Jurayj and others; they all said that he was the cousin of Musa, peace be upon him. Ibn Jurayj said: “He was Qarun bin Yashar bin Qahith, and Musa was the son of `Imran bin Qahith.

﴿وَءَاتَيْنَاهُ مِنَ الْكُنُوزِ﴾

(And We gave him of the treasures,) meaning, of wealth;

﴿مَآ إِنَّ مَفَاتِحَهُ لَتَنُوأُ بِالْعُصْبَةِ أُوْلِى الْقُوَّةِ﴾

(that of which the keys would have been a burden to a body of strong men.) Groups of strong men would not have been able to carry them because they were so many. Al-A`mash narrated from Khaythamah, “The keys of Qarun’s treasure were made of leather, each key like a finger, and each key was for a separate storeroom. When he rode anywhere, the keys would be carried on sixty mules with white blazes on their foreheads and white feet.” Other views were also given, and Allah knows best.

﴿إِذْ قَالَ لَهُ قَوْمُهُ لاَ تَفْرَحْ إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ﴾

(Remember when his people said to him: “Do not exult. Verily, Allah likes not those who exult.”) means, the righteous ones among his people exhorted him. By way of sincere advice and guidance, they said: “Do not exult in what you have,” meaning, `do not be arrogant and proud of your wealth.’

﴿إِنَّ اللَّهَ لاَ يُحِبُّ الْفَرِحِينَ﴾

(Verily, Allah likes not those who exult.) Ibn `Abbas said, “This means, those who rejoice and gloat.” Mujahid said, “It means those who are insolent and reckless, and do not thank Allah for what He has given them.” His saying:

﴿وَابْتَغِ فِيمَآ ءَاتَاكَ اللَّهُ الدَّارَ الاٌّخِرَةَ وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾

(But seek, with that which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of lawful enjoyment in this world;) means, `use this great wealth and immense blessing Allah has given you to worship your Lord and draw closer to Him by doing a variety of good deeds which will earn you reward in this world and the Hereafter.’

﴿وَلاَ تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا﴾

(and forget not your portion of lawful enjoyment in this world;) `That which Allah has permitted of food, drink, clothing, dwelling places and women. Your Lord has rights over you, your self has rights over you, your family has rights over you, and your visitors have rights over you. So give each of them their due.’

﴿وَأَحْسِن كَمَآ أَحْسَنَ اللَّهُ إِلَيْكَ﴾

(and be generous as Allah has been generous to you, ) `Be generous to His creatures, as He has been generous to you.’

﴿وَلاَ تَبْغِ الْفَسَادَ فِى الاٌّرْضِ﴾

(and seek not mischief in the land.) meaning: `do not let your aim be to spread corruption on earth and do harm to Allah’s creation.’

﴿إِنَّ اللَّهَ لاَ يُحِبُّ الْمُفْسِدِينَ﴾

(Verily, Allah likes not the mischief-makers.)

﴿قَالَ إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ عِندِى أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعاً وَلاَ يُسْأَلُ عَن ذُنُوبِهِمُ الْمُجْرِمُونَ ﴾

(78. He said: “This has been given to me only because of the knowledge I possess.” Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount they had collected But the criminals will not be questioned of their sins.)

Allah informs us how Qarun responded to the exhortations of his people when they sought to guide him

﴿قَالَ إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ عِندِى﴾

(He said: “This has been given to me only because of the knowledge I possess.”) meaning, `I have no need of your advice; Allah has only given me this wealth because He knows that I deserve it and because He loves me. ‘ In other words: `He has given it to me because He knows that I am fit for this.’ This is like the Ayat:

﴿فَإِذَا مَسَّ الإِنسَـنَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَـهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ﴾

(When harm touches man, he calls upon Us; then when We have changed it into a favor from Us, he says: “Only because of knowledge I obtained it.”) (39:49) An alternative interpretation of this Ayah says that the meaning is: “Only because of what Allah knows about me did I obtain this favor.” This is like His saying:

﴿وَلَئِنْ أَذَقْنَـهُ رَحْمَةً مِّنَّا مِن بَعْدِ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ هَـذَا لِى﴾

(And truly, if We give him a taste of mercy from Us, after some adversity has touched him, he is sure to say: “This is from me.”) (41:50) meaning, “I deserved it.” Imam `Abdur-Rahman bin Zayd bin Aslam explained this Ayah very well. Concerning the phrase,

﴿قَالَ إِنَّمَآ أُوتِيتُهُ عَلَى عِلْمٍ عِندِى﴾

(He said: “This has been given to me only because of the knowledge I possess.”) He said: “Were it not for the fact that Allah is pleased with me and knows my virtue, He would not have given me this wealth.” And He said:

﴿أَوَلَمْ يَعْلَمْ أَنَّ اللَّهَ قَدْ أَهْلَكَ مِن قَبْلِهِ مِنَ الْقُرُونِ مَنْ هُوَ أَشَدُّ مِنْهُ قُوَّةً وَأَكْثَرُ جَمْعاً﴾

(Did he not know that Allah had destroyed before him generations, men who were stronger than him in might and greater in the amount they had collected) This is what those who have little knowledge say when they see a person whom Allah has granted a lot of wealth; they say that if he did not deserve it, Allah would not have given it to him.

﴿فَخَرَجَ عَلَى قَوْمِهِ فِى زِينَتِهِ قَالَ الَّذِينَ يُرِيدُونَ الْحَيَوةَ الدُّنْيَا يلَيْتَ لَنَا مِثْلَ مَآ أُوتِىَ قَـرُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ – وَقَالَ الَّذِينَ أُوتُواْ الْعِلْمَ وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً وَلاَ يُلَقَّاهَآ إِلاَّ الصَّـبِرُونَ ﴾

(79. So, he went forth before his people in his finery. Those who were desirous of the life of the world, said: “Ah, would that we had the like of what Qarun has been given! Verily, he is the owner of a great fortune.”) (80. But those who had been given knowledge said: “Woe to you! The reward of Allah is better for those who believe and do righteous deeds, and this none shall attain except the patient.”)

How Qarun went forth in His Finery, and His People’s Comments

Allah tells us how Qarun went forth one day before his people with his magnificent regalia; wearing his fine clothes, accompanied by his fine horses, his servants and retinue. When those whose desires and inclinations were for the world saw his adornments and splendor, they wished that they could have the same as he had been given, and said:

﴿يلَيْتَ لَنَا مِثْلَ مَآ أُوتِىَ قَـرُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ﴾

(Ah, would that we had the like of what Qarun has been given! Verily, he is the owner of a great fortune.) meaning, `he is very lucky and has a great share in this world.’ When the people of beneficial knowledge heard this, they said to them:

﴿وَيْلَكُمْ ثَوَابُ اللَّهِ خَيْرٌ لِّمَنْ ءَامَنَ وَعَمِلَ صَـلِحاً﴾

(Woe to you! The reward of Allah is better for those who believe and do righteous deeds,) `Allah’s reward to His believing, righteous servants in the Hereafter is better than what you see,’ as is reported in the authentic Hadith:

«يَقُولُ اللهُ تَعَالَى: أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ وَاقْرَءُوا إِنْ شِئْتُمْ:

﴿فَلاَ تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ ﴾

(Allah has prepared for His righteous servants what no eye has seen, no ear has heard, and the heart of a human cannot comprehend. Recite, if you wish: (No person knows what is kept hidden for them of joy as a reward for what they used to do.)) (32:17).

﴿وَلاَ يُلَقَّاهَآ إِلاَّ الصَّـبِرُونَ﴾

(and this none shall attain except the patient.) As-Suddi said: “None shall reach Paradise except for the patient” — as if this were the completion of the statement made by the people of knowledge. Ibn Jarir said, “This applies only to those who patiently forsake the love of this world, seeking the Hereafter. It is as if this is part of what the people of knowledge said, but it is made part of the Words of Allah, stating this fact.”

﴿فَخَسَفْنَا بِهِ وَبِدَارِهِ الاٌّرْضَ فَمَا كَانَ لَهُ مِن فِئَةٍ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنتَصِرِينَ – وَأَصْبَحَ الَّذِينَ تَمَنَّوْاْ مَكَانَهُ بِالاٌّمْسِ يَقُولُونَ وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَوْلا أَن مَّنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا وَيْكَأَنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ ﴾

(81. So, We caused the earth to swallow him and his dwelling place. Then he had no group to help him against Allah, nor was he one of those who could save themselves.) (82. And those who desired his position the day before, began to say: “Know you not that it is Allah Who expands the provision or restricts it to whomsoever He pleases of His servants. Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up! Know you not that the disbelievers will never be successful.”)

How Qarun and His Dwelling Place were swallowed up by the Earth

After telling us about Qarun’s conceit and pride in his adornments, and how he was arrogant towards his people and transgressed against them, Allah then tells us how he and his dwelling place were swallowed up by the earth. This was also reported in the Sahih by Al-Bukhari from Salim, who said that his father told him that the Messenger of Allah said:

«بَيْنَمَا رَجُلٌ يَجُرُّ إِزَارَهُ إِذْ خُسِفَ بِهِ، فَهُوَ يَتَجَلْجَلُ فِي الْأَرْضِ إِلَى يَوْمِ الْقِيَامَة»

(While a man was dragging his lower garment, he was swallowed up and he will remain sinking down into the earth until the Day of Resurrection.) He also recorded something similar from Salim from Abu Hurayrah from the Prophet . Imam Ahmad recorded that Abu Sa`id said, “The Messenger of Allah said:

«بَيْنَمَا رَجُلٌ فِيمَنْ كَانَ قَبْلَكُمْ خَرَجَ فِي بُرْدَيْنِ أَخْضَرَيْنِ يَخْتَالُ فِيهِمَا، أَمَرَ اللهُ الْأَرْضَ فَأَخَذَتْهُ، فَإِنَّهُ لَيَتَجَلْجَلُ فِيهَا إِلَى يَوْمِ الْقِيَامَة»

(When a man among the people who came before you went out wearing two green garments, walking proudly and arrogantly, Allah commanded the earth to swallow him up, and he will remain sinking down into it until the Day of Resurrection.) This version was recorded only by Ahmad, and its chain of narration is Hasan (sound).

﴿فَمَا كَانَ لَهُ مِن فِئَةٍ يَنصُرُونَهُ مِن دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنتَصِرِينَ﴾

(Then he had no group to help him against Allah, nor was he one of those who could save themselves.) means, his wealth, group, servants and retinue were of no avail to him; they could not protect him from the wrath and vengeance of Allah. Nor could he help himself or save himself. There was no one to help him, neither himself nor anybody else.

His People learned a Lesson from Him being swallowed up

Allah’s saying:

﴿وَأَصْبَحَ الَّذِينَ تَمَنَّوْاْ مَكَانَهُ بِالاٌّمْسِ﴾

(And those who had desired his position the day before,) means, those witnessed him with his finery and said:

﴿قَالَ الَّذِينَ يُرِيدُونَ الْحَيَوةَ الدُّنْيَا يلَيْتَ لَنَا مِثْلَ مَآ أُوتِىَ قَـرُونُ إِنَّهُ لَذُو حَظٍّ عَظِيمٍ﴾

(Those who were desirous of the life of the world, said: “Ah, would that we had the like of what Qarun has been given! Verily, he is the owner of a great fortune.”) When he was swallowed up in the earth, they began to say:

﴿وَيْكَأَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِ وَيَقْدِرُ﴾

(Know you not that it is Allah Who expands the provision or restricts it to whomsoever He pleases of His servants.) Wealth does not indicate that Allah is pleased with its owner, for Allah gives and withholds, allows times of difficulty and times of ease, raises and lowers, His is the most complete wisdom and most convincing proof. According to a Hadith narrated by Ibn Mas`ud,

«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الْمَالَ مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الْإِيمَانَ إِلَّا مَنْ يُحِب»

(Allah has alloted character among you just as He has alloted your provision. Allah gives wealth to those whom He loves and those whom He does not love, but He gives Faith only to those whom He loves.)

﴿لَوْلا أَن مَّنَّ اللَّهُ عَلَيْنَا لَخَسَفَ بِنَا﴾

(Had it not been that Allah was Gracious to us, He could have caused the earth to swallow us up!) meaning, `were it not for the kindness and grace of Allah towards us, we could have been swallowed up by the earth just as he was swallowed up, because we wanted to be like him.’

﴿وَيْكَأَنَّهُ لاَ يُفْلِحُ الْكَـفِرُونَ﴾

(Know you not that the disbelievers will never be successful.) He was a disbeliever, and the disbelievers will never be successful before Allah in this world or in the Hereafter.

﴿تِلْكَ الدَّارُ الاٌّخِرَةُ نَجْعَلُهَا لِلَّذِينَ لاَ يُرِيدُونَ عُلُوّاً فِى الاٌّرْضِ وَلاَ فَسَاداً وَالْعَـقِبَةُ لِلْمُتَّقِينَ ﴾

﴿مَن جَآءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِّنْهَا وَمَن جَآءَ بِالسَّيِّئَةِ فَلاَ يُجْزَى الَّذِينَ عَمِلُواْ السَّيِّئَاتِ إِلاَّ مَا كَانُواْ يَعْمَلُونَ ﴾

(83. That is the home of the Hereafter, We shall assign to those who do not want to exalt themselves in the land nor cause corruption. And the good end is for those who have Taqwa.) (84. Whosoever brings good, he shall have the better thereof; and whosoever brings evil, then those who do evil deeds will only be requited for what they used to do.)

The Blessings of the Hereafter for the humble Believers

Allah tells us that He has made the home of the Hereafter, and its eternal delights which will never change or fade away, for His believing, humble servants who do not rebel against the truth with pride and oppression in the land. They do not exalt themselves above the creatures of Allah, arrogantly oppressing them and spreading corruption among them. `Ikrimah said that this phrase referred to haughtiness and arrogance. Ibn Jurayj said:

﴿لاَ يُرِيدُونَ عُلُوّاً فِى الاٌّرْضِ﴾

(those who do not want to exalt themselves in the land) “Arrogance and tyranny,

﴿وَلاَ فَسَاداً﴾

(nor cause corruption) committing sins.” Ibn Jarir recorded that `Ali said, “If a man wants the straps of his sandals to be better than the straps of his companion’s sandals, then he is one of those referred to in the Ayah,

﴿تِلْكَ الدَّارُ الاٌّخِرَةُ نَجْعَلُهَا لِلَّذِينَ لاَ يُرِيدُونَ عُلُوّاً فِى الاٌّرْضِ وَلاَ فَسَاداً وَالْعَـقِبَةُ لِلْمُتَّقِينَ ﴾

(That is the home of the Hereafter, We shall assign to those who do not want to exalt themselves in the land nor cause corruption. And the good end is for those who have Taqwa.) This is understood to mean that if his intention is to show off and appear better than others, then that is to be condemned, as it was reported in the Sahih that the Prophet said:

«إِنَّهُ أُوحِيَ إِلَيَّ أَنْ تَوَاضَعُوا حَتَّى لَا يَفْخَرَ أَحَدٌ عَلَى أَحَدٍ وَلَا يَبْغِي أَحَدٌ عَلَى أَحَد»

(It has been revealed to me that you should be humble to the extent that none of you boasts to others or mistreats others. ) But if a person simply likes to look good, then there is nothing wrong with that. It was recorded that a man said: “O Messenger of Allah, I like to have my garment looking good and my shoes looking good — is this a kind of arrogance” The Prophet said:

«لَا، إِنَّ اللهَ جَمِيلٌ يُحِبُّ الْجَمَال»

(No, for Allah is beautiful and loves beauty…) And Allah says:

﴿مَن جَآءَ بِالْحَسَنَةِ﴾

(Whosoever brings good,) meaning, on the Day of Resurrection,

﴿فَلَهُ خَيْرٌ مِّنْهَا﴾

(he shall have the better thereof;) meaning, the reward of Allah is better than the good deeds of His servant — how can it not be, when Allah has multiplied it many times over This is the position of generosity. Then Allah says:

﴿وَمَن جَآءَ بِالسَّيِّئَةِ فَلاَ يُجْزَى الَّذِينَ عَمِلُواْ السَّيِّئَاتِ إِلاَّ مَا كَانُواْ يَعْمَلُونَ﴾

(and whosoever brings evil, then those who do evil deeds will only be requited for what they used to do.) This is like the Ayah,

﴿وَمَن جَآءَ بِالسَّيِّئَةِ فَكُبَّتْ وُجُوهُهُمْ فِى النَّارِ هَلْ تُجْزَوْنَ إِلاَّ مَا كُنتُمْ تَعْمَلُونَ ﴾

(And whoever brings an evil deed, they will be cast down on their faces in the Fire. (And it will be said to them) “Are you being recompensed anything except what you used to do”) (27: 90). This is the position of generosity and justice.

﴿إِنَّ الَّذِى فَرَضَ عَلَيْكَ الْقُرْءَانَ لَرَآدُّكَ إِلَى مَعَادٍ قُل رَّبِّى أَعْلَمُ مَن جَآءَ بِالْهُدَى وَمَنْ هُوَ فِى ضَلَـلٍ مُّبِينٍ – وَمَا كُنتَ تَرْجُو أَن يُلْقَى إِلَيْكَ الْكِتَـبُ إِلاَّ رَحْمَةً مِّن رَّبِّكَ فَلاَ تَكُونَنَّ ظَهيراً لِّلْكَـفِرِينَ – وَلاَ يَصُدُّنَّكَ عَنْ ءَايَـتِ اللَّهِ بَعْدَ إِذْ أُنزِلَتْ إِلَيْكَ وَادْعُ إِلَى رَبِّكَ وَلاَ تَكُونَنَّ مِنَ الْمُشْرِكِينَ – وَلاَ تَدْعُ مَعَ اللَّهِ إِلَـهاً ءَاخَرَ لاَ إِلَـهَ إِلاَّ هُوَ كُلُّ شَىْءٍ هَالِكٌ إِلاَّ وَجْهَهُ لَهُ الْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ ﴾

THE UNITY OF HEART & COURAGE – THE STORY OF HAZRAT JAAFAR AL-TAYYAR (RADHIALLAHU ANHU)

[By Jamiatul Ulama Gauteng]

Maulana Rumi (Rahmatullah Alaih) states:

“It is a well known fact that the fox is noted for its cowardice.”

However, the fox that has a lion as a support behind its back saying to him: “Fear not, my hand is upon your back”, in spite of lacking courage, becomes very brave indeed. His new-found bravery is of such a nature that he will not hesitate to attack a leopard. He now has the support of a lion at his side, he will show no fear for a leopard. Similarly, is the case of the chosen servants of Allah Ta’ala. In spite of their apparent weakness and distressed position, they show no fear in the face of a multitude of evil forces. These saintly ones do experience some natural fear of physical hurt or injury, but at heart, they have no fear of anyone besides Allah Ta’ala. A Sufi says:

“O people! Look not upon my weakly countenance for I have legs of iron. Do you know that within my heart I am connected to the King of kings.”

In this regard, Maulana Rumi (Rahmatullah Alaihe) tells the story of Hazrat Jaafar. Once Hazrat Jaafar (Radhiallahu Anhu) attacked a fortress all by himself. His attack was so fierce that it seemed that the fortress would soon become a prey to the hoofs of his horse. The inmates of the fortress were so struck by awe that they closed the gates of the fortress and no one dared to come out to engage in battle with him. The king discussed with his Wazir as to what line of action to adopt. The Wazir advised him thus:

“The best line of action is to cancel all plans of making war against the man. It is best to take your shroud and your sword, go to him and lay down your weapons”. The king replied: “But this man is all alone. How is it that you give me such advice?” The Wazir informed him: “Do not underestimate his being one man only. Open your eyes and look at the fortress and see how it trembles like quicksilver. Look at the inmates of the fortress, and see how their heads are bent downwards like sheep. Even though the man is alone, the heart that he has in his bosom is not like the hearts of ordinary men. Look at his courage. In the face of a vast multitude of opponents, he challenges them into battle with a naked sword in his hand and in a confident and victorious manner, calls them to fight. It seems that all the battle forces of the East and West are with him. One man alone, but he appears like hundreds of thousands.

Do you not see that whichever soldiers are sent out to fight him are soon seen lying under the hoofs of his horse? After seeing the valor of this solitary man, O king, I have realized that the multitude of soldiers, which are with you, will not be able to do anything against him.

Do not rely upon numbers. The main thing is the unity of the heart and this is actually what is so striking about the heart of this man. In this respect, he has been endowed endlessly with it. This is a gift from Allah Ta’ala, which is attained through the acquisition of contact with Him and through rigorous spiritual exercises. This connection you will not be able to attain while you are in this state of Kufr. Hence, it is best for you to throw down your weapons in defeat before the courageous believer and to open the gates of the fortress, because your numerous soldiers are of no use.”

Then Maulana Rumi (Rahmatullah Alaihe) gives examples in which the majority becomes useless in front of minority:

One

Millions of stars are shining and produce light, but at the rising of the sun, their light becomes non-existent.

Two

If a thousand mice were to attack a weak and sickly cat, it would appear that they would be victorious in their endeavor. A few of them can grab him by the neck. One or two of them can then take his eyes out. One or two of them can tear off his ears with their teeth. One or two of them can make an opening at his side, enter and begin chewing the internal organs. It would appear to be a reasonable plan. However, experience proves otherwise. As soon as the weak and sickly cat utters one “meow” the whole multitude of mice become awestruck and one by one, they flee to safety. The moment they hear the “meow” they become convinced of being vanquished and visualizing the actions of the cat’s teeth and paws makes them flee.

The main reason for this is the difference between the hearts in the breast of the mice and the heart in the breast of the cat. The unity of the heart in the cat and the courage lying in it, is not found in the mice. Hence, the mice becoming confounded and defeated in the presence of the cat, is proof thereof that the cat possesses unity of heart and courage. Otherwise, it would appear that if a large number of mice should attack the cat, it will be impossible for the cat to escape. Hence, we conclude that even if the number of mice were a hundred thousand, still, seeing a weak and sickly cat will cause all of them to run away. This proves that numbers mean nothing. The main thing is unity of the heart and courage.

Three

Sheep and goats may be numerous in number but in the face of the knife of the butcher, that number is of no consequence.

Four

Sleep comes along and causes many thoughts and imaginations to vanish.

Five

The lion in the forest courageously attacks a multitude of animals with horns and he alone gets the upper hand over them. Furthermore, whichever animal he chooses from among them, he eats.

Lesson

Allah Ta’ala, the King of kings, is the One who grants this unity of heart and such courage. This unity of the heart is of two kinds. One is natural, or common possessed by the non believers, polytheists, and even animals. The other form is that which is granted by Allah Ta’ala and comes about through the blessings of close contact with Allah Ta’ala. This is what the Sufis term as “Nisbat”, for which one has to strive. It is a great favor from Allah Ta’ala to have contact with Him. And there is only one way of attaining this contact and that is by following the Shari’at.

Source: Ma’aarif- e -Mathnawi

The Chaste Youth

By Mujlisul Ulama

HADHRAT AHMAD BIN Saeed (rahmatullah alayh) narrated the following episode which is a sombre naseehat for those involved in evil:

“In Kufah in our locality there lived an extremely handsome youth. In addition to his physical handsomeness, he was exceptionally pious. He devoted all his time to ibaadat. At all times he was in I’tikaaf in the Jaami’ Musjid. His moral character was impeccable. One day a very beautiful woman set eyes on him while he was on his way to the Musjid. Immediately she was captivated by his handsomeness. She fell madly in love with him. For many days thereafter, this woman did not gain the opportunity of revealing her love to this young Aabid (worshipper).

One day while the youth was on his way to the Musjid, the woman ventured into the road and blocked his path. She said: “Before you proceed listen to me, then do as you please.” The youth did not respond. He brushed past her and continued walking to the Musjid. On his way back from the Musjid, the woman again stood in his path. When the youth neared her, she attempted to say something, but the man spoke: “This is a place of suspicion. I do not want anyone to see me standing here with you. (Rasulullah – sallallahu alayhi wasallam — had said: ‘Stay away from places of suspicion.’) Move out of my way.”

The woman said: ‘By Allah! I am well aware of your status. I also do understand that meeting in this way is a cause for suspicion. Nevertheless, I have to say that my heart and every limb of my body are in love with you. Only Allah Ta’ala will decide this matter between us.”

The youth, without responding, silently left for his home. At home he decided to engage in Nafl Salaat, but his heart was in a state of agitation. He sat down to write a letter to the woman. After he completed the letter, he went outside and saw the woman standing in a trance-like state in the same place where he had left her. He threw the letter in her direction and quickly went into his home.

The woman opened the letter and read:

“O woman! You should understand that when a bandah (slave of Allah) commits an act of transgression, Allah Ta’ala overlooks it. When the slave commits the same crime a second time, Allah Ta’ala again overlooks it. But, when he repeatedly indulges in the same sin, then Allah Ta’ala unleashes His Wrath which makes all creation shudder with fear. Who can bear Allah’s punishment? Who can bear His Displeasure? Present yourself in the Court of Allah Who is the Creator of all the worlds. Submit yourself to This Mighty Being. Cultivate love for Him Alone. He is eternal.”

Many days after she had received this letter, the woman once again stood in the road. The youth seeing her, turned to return to his house, but she called: ‘Do not go back. This is my last meeting. She recited some heart-rending poetry, then said: “Now give me some naseehat (advice).” The youth said: “My only advice for you is – save yourself from your own desires and at all times reflect on the aayat: “It is He (Allah) Who possesses your souls during the night time, and He is well aware of what you commit during the day time. Then He resurrects you during the day, so that the appointed time is completed.” He is aware of the stealthy glances of the eyes and that which the breasts conceal.”

The youth departed. The woman remained standing, shedding tears profusely for a long time. Then she too went away and engrossed herself in ibaadat. After a short while she departed from this worldly realm with her Imaan intact.”

According to the Hadith, on the Day of Qiyaamah, when there will be no shade, but the shade of Allah’s Arsh, chaste and pious young men will be honoured to be in the Shade of Allah’s Throne. Besides Divine Love, all other types of love are artificial. Illicit love for the opposite sex is a great calamity. Only if the limits of the Shariah are observed will one be saved from this calamity. Only taqwa can protect the moral purity and chastity of those who suffer the misfortune of becoming enmeshed in this kind of artificial love. 

Rasulullah (sallallahu alayhi wasallam) said: “Whoever falls in love and maintains his (or her) moral purity, then dies, verily, he (or she) attains shahaadat (martyrdom).”

For the acquisition of this lofty rank, moral purity and chastity are essential. Moral purity is purity of the eyes, the limbs and even the mind. The grief of this calamity should be borne with Thikrullah and suppression of the inordinate dictates of the carnal nafs.

The Portrait of a Sahaabi

[Taken from Al-Haq Bulletin]

When Hadhrat Umar (Radhiyallahu anhu) was appointed the Khalifah, the Sahaabi, Saeed Bin Aamir Al-Jumaahi (Radhiyallahu anhu) proffered the following naseehat:

“O Umar, I advise you to fear Allah regarding the people. Do not fear the people in matters relating to Allah. Do not let your words contradict your actions, for the best words are those accompanied by actions. O Umar, direct your attention to the Muslims, those who are near and  far, over whom Allah has placed you. Love for them that which you love for yourself and your family, and dislike for them that which you dislike for yourself and your household. Hasten towards the truth and do not fear criticism when acting for the pleasure of Allah.”

Hadhrat Umar (Radhiyallahu anhu) asked: “Who is able to do that?” Saeed Bin Aamir (Radhiyallahu anhu) replied: ”A man of your calibre, O Umar! The man whom Allah has put in charge over the affairs of the Ummah of Muhammad (Sallallahu alayhi wasallam). The man who does not have anyone between him and Allah, will be able to accomplish this.”

Impressed with this advice, Hadhrat Umar (Radhiyallahu anhu) said: “O Saeed, I am appointing you the governor over the inhabitants of Homs.” Hadhrat Saeed (Radhiyallahu anhu) said: “O Umar, I beg you in the Name of Allah! Do not put me to trial in this way.” Hadhrat Umar (Radhiyallahu anhu) became angry and said; “Woe to you! You place this burden of Khilaafat upon my neck, and then you turn away from me! By Allah, I shall not leave you.” He then ordered Hadhrat Saeed to accept the governorship of Homs and asked: “Should we not arrange some provision for you?” However, Hadhrat Saeed declined.

After some time, a delegation from Homs visited Hadhrat Umar (Radhiyallahu anhu). He asked them to write the names of the poor people in Homs so that he could attend to them. A list of the names was presented to Hadhrat Umar (Radhiyallahu anhu). He observed that in the list also appeared the name of Hadhrat Saeed bin Aamir (Radhiyallahu anhu). “Who is Saeed bin Aamir?” asked Umar (Radhiyallahu anhu). “He is our governor,” they replied. In surprise, Hadhrat Umar (Radhiyallahu anhu) said: “Is your governor poor?” They responded:

“Yes, By Allah! Many days pass without a fire being lit in his home.” Hadhrat Umar (Radhiyallahu anhu) wept. His beard was drenched with his tears. He gave the delegation a thousand gold coins and said: “Convey my salaams to him, and tell him: “Ameerul-Mu’mineen has sent this money for your needs.” 

The delegation presented the bag of gold to their Governor, Hadhrat Saeed (Radhiyallahu anhu). When he saw that it was gold-coins, he quivered and   placed it far away from himself, exclaiming: “We belong to Allah and to Him is our return.” His mannerism was as though some   calamity had befallen him. His wife hastened to him. Full of concern she asked: “What has happened, O Saeed? Has the Amirul-Mu’mineen passed away?”

“Something worse has happened,” he replied. “Have the Muslims been defeated in battle?”, his wife asked. Saeed (Radhiyallahu anhu) said: “It is worse than that.”

“What can possibly be worse than that?” his wife queried. “The world has presented itself to me, seeking to destroy my Hereafter, and the trials have become apparent in my own home,” Saeed (Radhiyallahu anhu) said. “Remove it (i.e. the world) from here,” his wife said, unaware of the money. “Will you help me do that?” Saeed (Radhiyallahu anhu) asked her. “Yes, I will,” she replied. Then Hadhrat Saeed (Radhiyallahu anhu) distributed the gold coins to the Fuqara and Masaakeen (poor Muslims).

Some time after this incident, Hadhrat Umar (Radhiyallahu anhu) visited Syria to observe the condition of its inhabitants. The citizens of Homs came to greet him. He asked them: “What is your opinion of your governor?” They complained to him, mentioning four of Hadhrat Saeed acts of which they disapproved. Hadhrat Umar (Radhiyallahu anhu) arranged a meeting at which the Governor and the complainants were present. Then he asked: “What are your complaints?”

They said: “He does not attend to us until late in the morning.” “What do you say, O Saeed?”   After pausing for a while, he said; “By Allah! I am reluctant to discuss this, but now it is necessary. My wife does not have a maid, so I wake up early every morning and I knead the dough for my family. After having baked the bread, I make wudhu and go out to the people.”

Hadhrat Umar (Radhiyallahu anhu) asked the people: “What is your next complaint against him?” They said: “He does not respond to anybody at night.” “What is your response to this, O Saeed?” Hadhrat Saeed (Radhiyallahu anhu) said: “I did not want this to be revealed as well. I devote the day for the people and the night for Allah Ta’ala.”

Hadhrat Umar (Radhiyallahu anhu) asked: “What is your next complaint?” They said: “One day in every month, he does not come to the people.” Hadhrat Umar (Radhiyallahu anhu) asked: “What is the reason for this, O Saeed?” Hadhrat Saeed (Radhiyallahu  anhu) responded: “O Amirul-Mu’mineen, I do not have a servant, and I have no clothing besides these that I am wearing. I wash it once every month and wait for it to dry before. Then I go out to the people in the last part of the day.”

Hadhrat Umar (Radhiyallahu anhu) asked: “What is your other complaint?” They replied: “Sometimes, he loses consciousness.” Hadhrat Umar (Radhiyallahu anhu) asked: “Why is that, O Saeed?” Hadhrat Saeed (Radhiyallahu anhu) explained: “I had witnessed the killing of Khubaib bin Adi (Radhiyallahu anhu) while I was still a mushrik. I saw how the Quraysh cut off parts of his body while saying to him; “Don’t you wish that Muhammad had been in your place?” He answered; “By Allah, I would not wish to be safe with my wife and children while even a thorn would be pricking Muhammad (Sallallahu alayhi wasallam). By Allah! When I remember that day and how I did not help him, I fear that Allah may not forgive me. I therefore become unconscious.”

Hadhrat Umar (Radhiyallahu anhu) brimming with gratitude to Allah Ta’ala, exclaimed: “All praises are due to Allah Who has not disappointed me in my opinion of Saeed.” He then sent to Hadhrat Saeed (Radhiyallahu anhu) one thousand gold coins. When his wife saw it, she said to him; “All praises are due to Allah, Who has enriched us through your service. Buy provisions for us and hire a servant.” He said: “Would you like to know what is better than this?” She asked: “What could be better?” Hadhrat Saeed (Radhiyallahu anhu) replied; “We return it to Him (i.e. to Allah Ta’ala) Who gave it to us, and we loan to Allah a Beautiful Loan.” (As Allah commands in the Qur’aan Majeed).

“Yes,” she replied. “May you be well rewarded.” Then he distributed all the money to the widows, orphans and the poor.

These were the Sahaabah – these are the Men of Allah whom the Shiahs brand as munaafiqeen and kuffaar, whom they slander with the vilest litany of derogatory and slanderous epithets. These were the Sahaabah on whom the Structure of Islam is reliant.

Muslims should bear in mind this episode of Hadhrat Saeed (Radhiyallahu anhu) during their daily activities. While it is not suggested that it is Waajib to emulate Hadhrat Saeed (Radhiyallahu anhu) in exactitude, it is undoubtedly, Waajib to conduct our life in the spirit which underlines the lifestyle of Hadhrat Saeed (Radhiyallahu anhu), and the Sahaabah in general. So, when a Muslim develops the nafsaani desire to waste in haraam weddings, haraam souks, haraam functions, haraam sports, wasteful mass mock I’tikaafs, haraam qiraa’t competitions, mock umrahs and the like whilst the Makhlooq of Allah Ta’ala is suffering in grinding poverty, squalor, hardship and jahaalat, then he/she should bring to mind the devotion and sacrifices of Hadhrat Saeed (Radhiyallahu anhu). What did he do with 100% of the  gold awarded to him? It is imperative for our life to operate with the Portrait of Hadhrat Saeed (Radhiyallahu anhu) and the Sahaabah in general silhouetted in the backdrop.

LESSONS FROM THE SAHAABAH

There are salubrious lessons for the Ummah in the lives of the Sahaabah. The story of Hadhrat Saeed (Radhiyallahu anhu)  provides us with the following lessons and guidance:

SIMPLICITY

Simplicity in all facets of life is Rasulullah’s command. Noteworthy is the extreme simplicity of the appointment of   the governor by the Khalifah, Hadhrat Umar (Radhiyallahu anhu), who ruled half the world at the time. Islam was the dominant world power. There was no parliament of a hundred baboons and donkeys nor any governmental institution to which the Emperor of Islam had to refer to and to submit. He spontaneously appointed Hadhrat Sa-eed as the governor when he was satisfied of his Deeni integrity and ability. And, this was his methodology when appointing and dismissing governors for all the lands conquered by the Sahaabah.

While he did consult on issues with other Sahaabah, the evil element of majority vote did not encumber his rule. His decision was final and binding on the entire Ummah from east to west. It was this one man who had singly appointed the first Khalifah, Hadhrat Abu Bakr Siddique (Radhiyallahu anhu). The boot-licking attempt of the modernists that the Rulers of Islam were appointed by consensus or majority of the Muslimeen is a stupid and baseless canard to please the western kuffaar masters of the zanadaqah.

Islam is extremely simple in all its Departments of life. No department of Islamic life, be it government or the private family, is burdened with the satanic systems of kuffaar democracy, socialism, etc. The Islamic system of government is a holy autocracy which administers the Law of Allah Ta’ala –the Shariah. It is the Law of Allah Azza Wa jal which a pious, benevolent Dictator has to administer. Islam is a divine Dictatorship not a moronic democracy in which scoundrels, drunkards, robbers, crooks, bandits, prostitutes, looters, rapists, morons and all the scum in the population collude to appoint rulers who, once in office, oppress the people, loot the public wealth, mete out injustice and suppress the lawful liberties of the population. All rulers are tyrants and robbers.

The Islamic system is not satanically encumbered with a cabinet of morons to whom the supreme ruler, the Khalifah, is answerable. The Khalifah is in the truest sense of the word, the Khaadim (Servant) of the people, hence Hadhrat Umar (Radhiyallahu anhu) said: “The leader of the nation is their servant.” Hadhrat Umar (Radhiyallahu anhu) had practically portrayed the implementation of this principle. He was not a recluse living in a cave. He ruled the world. All rulers nowadays are followers of Satan. Shaitaan’s law prevails today all over the world, in every country without a single exception.

The simplicity of the governor too is admirable. While his extremely simple lifestyle is not the norm for the Ummah, the spirit of that simplicity has to incumbently infused in our lives. We are required by Allah Ta’ala to abandon our haraam opulent lifestyle which consists of haraam lavish spending and shaitaani waste in all our activities whether these are related to our mundane life or our Deeni life.

Wasteful holidays, mock umrahs, haraam weddings, haraam functions of fisq and fujoor, wasteful and futile molvi conferences, mass mock-i’tikaafs, Musjids of show in which tens of millions of rands are squandered down the drain, palatial mansions of riya, etc., etc. are haraam activities to be abandoned. Such abandonment is the demand of simplicity for us in this age of corruption in close proximity to Qiyaamah. The simplicity for us in this day is to conduct our lives within the confines of the Shariah. Abstain from haraam, futility, mushtabah and waste. This is the simplicity for us in this day.

SERVANT OF THE PEOPLE

In Islam, the ruler does not sit in an office squandering time and public finances. He does not sit in an office conjecturing plans for looting the public treasury. His obligation is to be on the streets, in contact with the public to see to and to fulfil their needs. The public has direct access to the governor or even to the Emperor (the Khalifah). This was the style of government of the Khulafa-e-Raashideen.

HUSBAND-WIFE RELATIONSHIP

Despite being the governor, Hadhrat Saeed (Radhiyallahu anhu) assisted his wife with the household work. She did not present a word of argument when he gave all the gold to the poor. Her intelligence and piety convinced her of the wonderful rewards awaiting them in Jannat for these slight worldly sacrifices. Again, we say that such an attitude displayed by this Lady who was an epitome of Taqwa, is not expected of today’s women who have devoted their lives to whatsapp gheebat and other kinds of filth, just as their husbands are addicted to facebook porn. At least it is expected of Muslim wives to be contented with whatever provisions the husband is able to offer. If, despite being a man of wealth, the husband acquits himself niggardly, refusing to fulfil the demands of luxuries of his wife, then she should exercise Sabr and express shukr for what Allah Ta’ala has provided for her.

‘Umar (Radhiyallahu Anhu) – His Memorable Journey to Baitul Maqdis

THE ILLUSTRIOUS Khalifah of Rasulullah (sallallahu alayhi wasallam), Ameerul Mu’mineen Umar Ibn Khattaab (radhiyallahu anhu) was urged by Hadhrat Abu Ubaidah Bin Jarraah (radhiyallahu anhu), the Commander-in-Chief of the Muslim army which had laid siege to the City of Jerusalem, to come personally for taking possession of Baitul Maqdis. The Christian rulers had stipulated the presence of Hadhrat Umar (radhiyallahu anhu) for handing over the City without battle. The description of Hadhrat Umar (radhiyallahu anhu) was given in detail in the Tauraah. Therefore they wanted to physically ascertain if the Ruler of the Muslims was the person mentioned in the Tauraah.

Ameerul Mu’mineen set out with only a camel and one slave. There was no retinue, no bodyguards, no servants and no noblemen to accompany this great Ruler of the Islamic Empire stretching from the shores of the Atlantic in the west to the walls of China in the east. He set out like a pauper, not like an emperor.

His justice, kindness and Taqwa constrained him to be on equal terms with the slave accompanying him. The slave would lead the camel for a distance (e.g. 5 km) while Hadhrat Umar would be seated on the camel. The next five kilometres would be the turn of the slave to sit on the camel while Ameerul Mu’mineen would lead the camel. In this manner they alternated their walking and riding. When ultimately they reached Baitul Maqdis, the slave was riding on top of the camel, and Umar, The Great was walking holding the leash of the camel.

The army with its four commanders under the Flag of Hadhrat Ubaidah Bin Jarraah (radhiyallahu anhu) had come to a place called Jaabiyah to welcome Ameerul Mu’mineem. All the inhabitants came out of their homes to see and welcome Hadhrat Umar (radhiyallahu anhu). When Ameerul Mu’mineen reached Jaabiyah, he delivered an inspiring khutbah (lecture) to the crowds and the army. The following are just a few extracts from his Khutbah:

“O  People! Most certainly, we (the Arabs) were the most contemptible nation. Then Allah honoured us (gave us respect) with Islam. Whenever we shall search for honour with anything other than the Object by which Allah gave us honour (i.e. Islam), verily, Allah will then disgrace us.  ……

Reform your souls, then your bodies (actions) will be reformed. Do deeds for your Aakhirah, it will then suffice for your worldly needs. Whoever intends to take the path to Jannat should incumbently follow the Jama’ah (Ahlus Sunnah Wal Jama’ah), for verily, shaitaan is with the solitary man………

Never be alone with a woman, for verily, shaitaan is the third one present. He whose good deeds make him happy, and his sins grieve him, verily he is a Mu’min…”
Having an aversion for publicity and being honoured, Hadhrat Umar (radhiyallahu anhu) ordered the army to disperse. Then he walked ahead alone with utmost humility. When the leadership (the army commanders, etc.) approached him, Ameerul Mu’mineen commanded: “Disperse from me. Where is my Brother, Ubaidah Aamir Bin Jarraah? From behind, the Commander-in-Chief stepped forward. These two great stalwarts of Islam embraced. There was prolonged sobbing of the two without saying a word. Then Hadhrat Umar said: “O Abu Ubaidah! When Allah Ta’ala will, on the Day of Qiyaamah, ask us what we had done after the departure of Rasulullah (sallallahu alayhi wasallam), what answer shall we have? Hadhrat Abu Ubaidah said: “O Ameerul Mu’mineen! Let us go to one side (away from the crowds) and cry.”

Both went to a distance and sat under a tree, sobbing out their hearts. The army, the people and the Nasaara rulers and noblemen, all looked on with astonishment and awe. They wondered: What type of souls were these? Despite having conquered the world and ruling it, they lived and acted like mendicants – in fact, that was the reality. They were mendicants on the Journey to Aakhirat. These were our Aslaaf – our noble and great Predecessors from whom we have inherited the Sunnah of Rasulullah (sallallahu alayhi wasallam).

“گردن نہ جھکی جس کی جہانگیر کے آگے” – حضرت مجدد الف ثانی سر ہندیؒ کا ایک واقعہ

گردن نہ جھکی جس کی جہانگیر کے آگے

حضرت مجدد الف ثانی رحمۃ اللہ علیہ کے بارے میں علامہ اقبالؒ کا یہ مصرعہ تو مشہور ہے، مگر بہت کم لوگ واقف ہوں گے کہ علامہ اقبالؒ نے یہ مصرعہ کس واقعے کی طرف اشارہ کرتے ہوئے کہا ہے؟

قارئین کرام! ہر زمانے میں کچھ لوگ ایسے پیدا ہوتے رہے ہیں جنہو نے دینِ اسلام کی خاطر سختیاں برداشت کیں، شاہانِ وقت انہیں صراطِ مستقیم سے ہٹانے کے لئے اپنے عام وسائلِ بروئے کار لاتے رہے مگر وہ عزم و ہمت کی چٹان بن گئے۔ کوئی دھمکی اور کوئی خوف انہیں راہِ راست سے نہ ہٹا سکا۔

      ؎                              ستیزہ کار رَہا ہے ازل سے تا امروز                         چراغِ مصطفوی سے شرارِ بولہبی

کے مصداق مغل شہنشاہِ اکبر (۹۶۳ھ تا ۱۰۱۴ھ) کے عہد حکومت میں اسلام کے سرسبز و شاداب چمن پر ایک بار پھر کفر و الحاد، زندقہ اور بدعت و ضلالت کی گھٹا ٹوپ آندھیاں چھا گئیں، شاہِ وقت جو کبھی صحیح العقیدہ مسلمان تھا، علمائ، سوئ اور غلط کار درباریوں کی سازشوں کا شکار ہو کر گمراہ ہواتھا۔ اس نے دین حنیف میں ترمیم کر کے ایک نئے دین کی بنیاد رکھی ’’دین الٰہی‘‘ کے نام سے ایک ایسا مذہب ایجاد کیا گیا جو شریعت محمدیہ علی صاحبہا الصلاۃ والتحیۃ کے سراسر مخالف اور قرآن و سنت سے اکار و انحراف کے مترادف تھا۔

ہمایوں کے عہد میں جس شجرۂ خبیثہ نے سر اُٹھانا شروع کیا وہ اکبری عہد میں برگ و بار لایا، دینِ اسلام کی صداقت و عظمت کا وہ چراغ جو ایک ہزار سال سے روشن تھا، شاہ وقت، علمائ، سوئ، اور جاہل صوفیوں کے ہاتھوں میں ٹمٹمانے لگا۔ دین اسلام کی حالت زار جو شہنشاہ اکبر اور اس کے بعد جہانگیر کے ہاتھوں رہی تھی۔ اس کی طرف حضرت مجدد الف ثانیؒ نے اپنے ایک خط میں جوانہوں نے جہانگیر کے ایک مقرب کو لکھا، یوں بیان فرمائی:

’’اسلام کی بے کسی کا یہ حال ہے کہ کفار کھلم کھلا اس پر طعن توڑتے ہیں اور اسلام کے نام لیواؤں کی مذمت کرتے ہیں۔ وہ ہر کوچہ و بازار میں بے خوف و خطر کفر کے احکام جاری کرتے اور کفار کی مدح و ستائش کرتے ہیں، مسلمان اسلامی احکام کی بجا آوری سے قاصر اور شریعت محمدیہ پر عمل پیرا ہونے سے عاجز ہیں۔‘‘ پھر ایک ہی شعر کے ذریعے سے اسلام کی کس مپرسی کا نقشہ یوں کھینچتے ہیں:

؎      پری نہفتہ رو و دیو در کرشمہ و ناز                    بسوخت عقلم زحیرت کہ این چہ بو العجبی است؟

’’پری (شرافت و نجابت کا نشان یعنی اسلام) منہ چھپائے ہوئے ہے اور دیو (استبداد و گمراہی) ناز و انداز دکھا رہا ہے۔ اس بو العجبی پر میری عقل حیرت و استعجاب سے جل کر راکھ ہو گئی ہے۔‘‘ حضرت مجدد اس شعر کے بعد فرماتے ہیں:۔

’’سُبْحَانَ اللہ وبحَمْدِہ، اَلشَّرْعُ تَحْتَ السُّیُوْفِشرع کی تجدید تلواروں کے سائے میں بھی کی جاتی ہے اور دین کی عظمت بادشاہوں کے طرزِ عمل پر منحصر ہوئی ہے، لیکن اب معاملہ اس کے برعکس ہے۔ افسوس صد افسوس!’’النَّاسُ عَلٰی دِیْنِ مُلُوْکِہِمْ‘‘ لوگ اپنے بادشاہوں کے دین کو جلد اپنا لیتے ہیں اور تاریخ کے اوراق شاہد ہیں کہ اکبر نے جس دین کی بنیاد رکھی اور جس عقیدہ و عمل کی نیو استوار کی رعایا نے بھی اس کو اختیار کر لیا۔ ملا مبارک ناگوری اور اس کے دونوں بیٹوں ابو الفضل اور فیضی نے اسلام میں ایسی ایسی بدعتیں ایجاد کیں کہ اس کا لیہ بگاڑ کر رکھ دیا۔ ’’دین الٰہی‘‘ کو رعایا کے تمام طبقوں کے لئے قابلِ قبول بنانے کے لئے عقیدۂ توحید میں اس قدر ترمیم کی گئی کہ ہندوؤں کی بت پرستی، مجوسیوں کی آتش پرستی اور دیدوں میں بیان کردہ دو رازکار فلسفیانہ موشگافیوں کو نئے دین میں سمیٹ لیا گیا ہے، اس طرح اکبر کا دینِ الٰہی مختلف مذاہب کے عقائد و خیالات کا ایک ملغوبہ بن گیا۔ کتاب اللہ اور سنت رسول اللہ ﷺ جو دین کی اصل بنیاد تھی، وہ طاق نسیاں پر رکھ
دی گئیں، سورج کی پرستش چاروں طرف لازمی قرار دی گئی، آگ، پانی، درخت اور گائے کو پوجنا جائز ٹھہرا، اکبر ہر روز خود صبح اُٹھ کر سورج کی پرستش کرتا، اس کے بعد مشتاقانِ دید کے لئے دیوانِ عام میں آبیٹھتا تھا، لوگ شہنشاہ کے لئے سجدہ تعظیمی بجا لاتے جسے اس وقت کے دین فروش ملاؤں نے جائز قرار دیدیا تھا۔ اس کے برعکس اسلامی شعائر کو درخور اعتنانہ سمجھا گیا اور بادشاہ کو یہ بتلا دیا گیا کہ دین اسلام ایک ہزار سال گزر جانے کے بعد نعوذ باللہ بالکل اسی طرح بے کار اور ناکارہ ہو گیا ہے، جس طرح کہ اسلام سے پہلے کے مذاہب اقتدار زمانہ کے ہاتھوں معطل ہو چکےہیں۔

ہندو عورتوں سے شادیاں کر لینے کے بعد اکبر کے دِل میں ہندوؤں کے لئے نرم گوشہ پیدا ہو گیا تھا۔ حکومت کے بڑے بڑے عہدوں پر ہندو فائز تھے، اپنے اقتدار اور شاہ وقت کی نظر عنایت نے انہیں اس قدر دلیر کر دیا تھا کہ وہ مسلمانوں کی ہر آن ہر لمحہ دل آزاری کرتے، مسجدیں شہید کر کے وہاں مندر بنائے گئے، ہندوؤں کے برت کا دن آتا تو مسلمانوں کو دن میں کھانے پینے سےحکماً روک دیا جاتا، انہیں حکم ہوتا کہ ان کے چولہوں میں آگ نہ جلے لیکن جب رمضان المبارک آتا تو ہندو سرِ عام کھاتے، رمضان کی عزت و حرمت کی حفاظت کے لئے بادشاہ کوئی فرمان جاری نہ کرتا تھا۔

دین کے لئے یہ کوئی کم فتنہ انگیز بات نہیں کہ شاہِ وقت گمراہ ہو جائے لیکن اگر بادشاہ وقت کے ساتھ ساتھ دین کے نام لیوا بھی اس کے ہاتھ پر بِک جائیں تو پھر دین کا خدا ہی محافظ ہوتا ہے۔ اکبری عہد میں یہ سب کچھ ہوا، بہت سے علما اور فضلا نے بھی طاقت کو سجدہ جائز قرار دیا۔ جو زبانیں کبھی دین اسلام کی عظمت اور اس کی سر بلندی کے لئے وا ہوتی تھیں وہ گنگ ہو چکی تھیں، صوفیا کا طبقہ۔۔۔ جو لوگوں  کے تزکیہ نفس کی خدمت سر انجام دیتا ہے۔۔۔۔ بھی اپنے اصل مشن کو چھوڑ کر شاہی دستر خوان سے تن پروری میں مصروف تھا۔
غرضیکہ حالات اس حد تک ناساز گار تھے کہ دین کے پنپنے کی کوئی اُمید نظر نہ آتی تھی۔ مگر ہمیشہ یہ ہوا کہ جب بھی دین اسلام پر کوئی آزمائش کا وقت آیا رحمتِ حق میں ارتعاش پیدا ہوا۔ دین حق کی حفاظت کے لئے کوئی نہ کوئی ہستی ان تیرہ و تار فضاؤں میں نمودار ہوئی جس کی نورانی کرنوں سے کفر و الحاد کی تاریکیاں چھٹ گئیں جس کی ضیا بار تابانیوں س بعت و ضلالت کی آندھیاں ڈھل گئیں جس کی ضوفشاں شعاعوں سے زند قت کے اندھیرے بھی منور ہوئے اور توحید و سنت کی مشعلیں چمک اُٹھیں۔

جب کفر و شرک، بدعت و ضلالت اور زندقہ و الحاد کی آندھیاں اپنی تمام تاریکیوں سمیت ہندوستان کی فضا پر چھا گئیں تو آسمانِ ’’سر ہند‘‘ پر سنت و ہدایت کا آفتاب طلوع ہوا جس کو لوگ شیخ احمد سر ہندی کے نام سے موسوم کرتے ہیں۔ اس آفتاب کی ضیا پاشیوں سے ظلمت و گمراہی کے اندھیرے کافور ہوئے، اکبر نے جس دین کی بنیاد رکھی تھی اور اعوان و انصارِ حکومت جس کی تبلیغ میں ہمہ تن مصروف تھے، حضرت مجدد الف ثانی رحمۃ اللہ علیہ نے اس کو بیخ و بن سےے اُکھاڑنے کا تہیہ کیا۔ ہم دیکھتے ہیں کہ حق اپنی تمام جلوہ سامانیوں سے طلوع ہوتا ہے۔ تو باطل کافور کی مانند تحلیل ہو جاتا ہے۔ قرآن مجید میں یہ بشارت دی گئی ہے:

جَائَ الْحَقُّ وَزَھَقَ الْبَاطِلُ اِنَّ البَاطِلَ کَانَ زَھُوْقًا۔’’حق آگیا اور باطل مٹ گیا، تحقیق باطل مٹنے والی چیز ہے)

حضرت مجدد الف ثانیؒ نے دین حنیف کے احیا کا بیڑا اُٹھایا۔ اس وقت اکبر کا دار الحکومت آگرہ تھا۔ شیخ احمد سر ہندیؒ ’’سرہند‘‘ سے آگرہ روانہ ہوئے۔ دربار اکبری کی شان و شوکت سے لوگ مبہوت ہو جاتے تھے۔ اس جاہ و حشمت سے ان کی زبانوں پر مہر سکوت لگ جاتی تھی، مگر شیخ احمد سر ہندیؒ دربار کی شان و شوکت سے ذرا متاثر نہ ہوئے۔ آپ نے درباریوں سے مخاطب ہو کر
بلا خوف و خطر یہ کہا:

’’اے لوگو! تمہارا بادشاہ خدا اور اس کے رسول ﷺ کی اطاعت سے منحرف اور اس کے دین سے باغی ہو گیا ہے۔ میری طرف سے اُسے یہ کہہ دو کہ دنیوی شان و شوکت اور تخت و تاج کی یہ  سطوت سب فانی ہیں، وہ توبہ کرے اور خدا کے دین میں از سرِ نو داخل ہو جائے۔ رسول اکرم ﷺ کی اطاعت کرے، ورنہ خدا تعالیٰ کے غضب کا انتظار کرے۔‘‘

علمائے سو جو حضرت مجدد الف ثانیؒ کے علم و فضل سے بغض رکھتے، ان کے مرتبہ ولایت سے جلتے تھے انہیں یہ بہانا ہاتھ آگیا کہ اِس طرح اکبر کے پاس حضرت مجددؒ کے یہ کلمات پہنچا کر انہیں بادشاہ کی شان میں گستاخی کا مرتکب ٹھہرائیں گے۔ اس طرح حضرت مجدد شاہی انتقام کا نشانہ بن جائیں گے اور ان کی آتشِ انتقام سرد ہو جائے گی۔ اکبر نے حضرت مجددؒ کے الفاظ سن کر مباحثے
کا چیلنج کیا۔ آپ نے اِسے فوراً قبول کر لیا۔ مباحثے کا وقت آیا تو اکبر اپنے درباری مولویوں ک ہمراہ تخت شاہی پر فروکش ہوا، حضرت مجددؒ بھی اپنے بوریہ نشین ساتھیوں کے ہمراہ جا پہنچے، مباحثے کا انتظام ہو چکا تھا مگر خدا تعالیٰ کو یہ منظور نہ تھا کہ اکبر جیسے بے دین بادشاہ کے دربار میں شاہِ دو عالم ﷺ کے ایک غلام کی رسوائی ہو۔ ابھی مباحثے کا آغاز نہ ہوا تھا کہ ایک زور دار آندھی آئی جس سے دربار اکبری تہہ و بالا ہو گیا۔ خیموں کی چوبیں اُکھڑ جانے سے اکبر اور اس کے تمام ساتھی زخمی ہوئے لیکن حضرت مجددؒ اور ان کے ساتھیوں کو خراش تک نہ آئی، بعض مؤرخین نے لکھا ہے کہ ان ہی زخموں کی وجہ سے اکبر کی موت واقع ہوئی اور مرنے سے پہلے اکبر اپنے عقائد سے توبہ کر کے دوبارہ حلقہ بگوش اسلام ہو گیا تھا۔

اکبر کی وفات کے بعد شہنشاہِ نور الدین جہانگیر ہندوستان کے تخت پر برا جمان ہوا۔ جہانگیر کے متعلق حضرت شاہ ولی اللہ رحمۃ اللہ علیہ نے ایک جگہ لکھا ہے:

ہمایوں کے بعد جب اکبر تخت پر بیٹھا تو اس نے زندقت اختیار کی اور جہالت و گمراہی کے علم ہر طرف لہرانے لگے، مختلف مذاہب اور قوموں کے لوگ اکبر کے دین الٰہی میں داخل ہوئے اور انہوں نے عظیم فتنے پیدا کئے، اکبر کے بعد دائم الخمر جہانگیر سریر آرائے سلطنت ہوا تو ہندوؤں نے سر اُٹھایا، رافضیوں نے اُبھرنا شروع کیا، دیانتیں ضائع ہو گئیں‘‘ ۔۔۔۔۔۔ جہانگیر کا اپنا بیان ہے:۔

؎            ر و دولت بادشاہی من حالا ایں سلسلہ است      پدر دیواں کل، پسر وکیل مطلق، دختر ہمراز و مصاحب

میری حکومت کے در و دولت کا یہ حال ہے۔ اس (نور جہان) کا باپ دیوانِ کل ہے، (آصف جاہ، نور جہاں کا بھائی) وزیر اعظم ہے اور بیٹی (نور جہاں خود) ہمراز اور صاحب کم ہے۔

اس کا مطلب یہ ہے کہ اگرچہ تخت دہلی پر جہانگیر متمکن تھا مگر سکہ اس کی ملکہ نور جہاں کا چلتا تھا، اس کا بھائی آصف جاہ امور سلطنت میں نور جہاں کا دستِ راست اور وزیر اعظم تھا، جہانگیر خود کہا کرتا تھا۔

’’ہم نے ایک سیر شراب اور آدھ سیر گوشت (کباب) کے بدلے سلطنت نور جہاں کو دیدی ہے۔‘‘

لیکن ان ناگفتہ حالات میں بھی حضرت مجدد الف ثانیؒ جس مشن کے لئے نکلے تھے اسے پورا کرنے پر تلے ہوئے تھے۔ اکبر کے مقابلہ میں آپ نے جس جرأت ۔۔۔ استقامات اور حق گوئی و بے باکی کا مظاہرہ کیا تھا اس کا عوام الناس پر بہت اثر ہوا۔

فَاجْعَلْ اَفْئِدۃ مِنّ النَّاسِ تَھْوِیْ اِلَیْھِمْ (قرآن مجید)’’لوگوں کے دِل ان کی رف مائل کر دے۔‘‘

 لوگوں کے دل آپ کی طرف کھنچے چلے آتے تھے۔ حکومتِ وقت کے بڑے بڑے عہدے دار بھی آپ کے علم و فضل اور ان کی روحانی قوت کے قائل ہو کر آپ کے مریدوں میں شامل ہو چکے تھے۔ تبلیغ دین جاری تھی اور کفر، شرک اور بدعت و ضلالت کے گڑھ (ہندوستان) میں دین حنیف کا ایک چشمۂ صافی جاری ہو رہا تھا جس سے تشنۂ لب سیراب ہو ہو کر نکلتے تھے۔ حضرت مجددؒ نے اعلائے کلمۃ الحق کے لئے تحریر و تقریر دونوں کا سہارا لیا۔ عوام الناس سے گزر کر تبلیغ کی آواز اُمرائے سلطنت کے ایوانوں سے بھی ٹکرانے لگی۔ نتیجہ یہ ہوا کہ رافضیو کے اس ٹولے کو جو سلطنت پر چھایا ہوا تھا حضرت مجددؒ کی تبلیغ سے سخت تکلیف ہوئی، نور جہاں، وزیر اعظم آصف جاہ، آصف الدولہ اور مرزا غیاث اور ان کے دوسرے ساتھی حضرت مجددؒ کے دشمن بن گئے۔ ان لوگوں نے بعض دین فروش ملاؤں کو ساتھ ملایا، جاہل صوفیا کی خدمات حاصل کیں، اور ان تینوں گروہوں نے مل کر جہانگیر کو یہ تأثر دیا کہ شیخ احمد سرہندیؒ تبلیغ دین کے بہانے سے عوام الناس کو اپنا گرویدہ بنا رہے ہیں اور تخت شاہی پر متمکن ہونے کے خوا دیکھ رہے ہیں۔ یہی وہ وقت جب ہندوستان کے بعض علما نے آپ کو واجب القتل قرار دیا۔ حضرت مجددؒ کے ایک خط کے اقتباس سے فائدہ اُٹھا کر شاہ کو بھڑکایا، جو آپؒ نے اپنے شیخ حضرت خواجہ باقی باللہ نقشبندیؒ کو لکھا تھا۔

حاسدوں نے جہانگیر سے کہا کہ شیخ احمد سر ہندیؒ اپنے آپ کو حضرت ابو بکرؓ سے بھی افضل سمجھتا ہے۔ یہ خط ایک صاحب صوفی ولی اللہ کا تھا جس میں انہوں اپنے استاذ اور پیر و مرشد کو اپنے سلسلۂ تصوف کے مقامات اور مشاہدات کے بارے میں لکھا تھا، بہرحال جہانگیر کو اس بات پر تشویش ہوئی، اِس نے حضرت مجدؒ کو طلب کیا۔ باز پرس ہوئی، آپ نے جواب میں فرمایا کہ میرے خلاف یہ الزام کہ میں حضرت ابو بکرؓ سے اپنی فضیلت کا دعویٰ کرتا ہوں یکسر غلط اور بے بنیاد ہے۔ اس کی مثال یوں ہے کہ جس طرح میں اب آپ کے دربار میں آپ کے تمام مقربین بارگاہ کی موجودگی میں بھی آپ کی خدمت میں حاضر ہوں اور شرفِ گفتگو بھی مجھے حاصل ہے مگر کیا یہ کوئی کہہ سکتا ہے کہ آپ کی نگاہ میں میرا مرتبہ آپ کے تمام وزرا اور مقربین سے افضل ہے؟ یا یہ میرے لئے کس طرح لائق ہے کہ میں یہ دعویٰ کروں کہ میں تمام مقربینِ بارگاہ سے افضل ہوں۔ جہانگیر اس مدلل جواب سے مطمئن ہو گیا اور حضرت مجددؒ کو اعزاز و اکرام سے رخصت کیا۔

اس اعزاز و اکرام سے دشمنوں کے دِل و دماغ حسد کی آگ سے جل اُٹھے، ان کی چال ناکام ہو چکی تھی، مگر یہ لوگ بھی چپ رہنے والے نہیں تھے، انہوں نے کچھ دِن بعد کان بھرے کہ  حضرت مجددؒ کا زور روز بروز بڑھتا جا رہا ہے، حکومت کے سربرآوردہ اشخاص ان کے حلقۂ ارادت میں شامل ہو کر حضرت مجددؒ کے ہاتھ پر بیعت کر رہےہیں اور یہ حلف اُٹھا رہے ہیں کہ بادشاہ کے ان احکام کی اطاعت نہ کریں گے جو اسلام کے خلاف ہوں گے، سجدۂ تعظیمی جو کہ اکبر کے وقت شروع ہوا تھا، جہانگیر کے زمانے میں بھی رائج تھا۔ اور لوگ

؎            وہ سجدہ جو ماوراے حرم ہو                                                ادا تیرے در پر کیا  چاہتا ہوں

کی صدائیں لگا رہے تھے۔ آصف جاہ جو ضرت مجددؒ کا سخت ترین دشمن تھا۔ اس نے جہانگیر کو یہ یقین دلایا کہ ’’حضرت مجددؒ آپ کی حکومت کے باغی ہیں اور اس کا ثبوت یہ ہے کہ وہ آپ کے لئے تعظیمی سجدہ بھی روا نہیں رکھتا حالانکہ سلطنت دہلیہ کے بہت سے علما اس کے حق میں فتویٰ دے چکے ہیں بلکہ شیخ احمد سر ہندیؒ تو سجدۂ تعظیمی کو حرام قرار دیتا ہے۔ اگر اس بات کا یقین نہ ہو تو جہاں پناہ دربار میں بلا کر اس بات کی تصدیق کر سکتے ہیں۔‘‘ جہانگیر نے آخر کار اس تصدیق کی خاطر حضرت مجددؒ کو شاہی فرمان کے ذریعے بلا بھیجا اور آپ کی زیارت کا اشتیاق ظاہر کیا۔ حضرت مجددؒ اپنے ساتھیوں کے ہمراہ دربار شاہی میں داخل ہوئے اور سجدۂ تعظیمی ادا نہ کیا جس کی جہانگیر آس لگائے بیٹھا تھا۔ بلکہ آپ نے سلام تک نہ کیا۔

جہانگیر غصہ سے تلملا اُٹھا اور کہا:

’’تم درباری آداب کیوں بجا نہیں لائے؟‘‘

آپؒ نے فرمایا:

’’اسلام کا یہ حکم ہے کہ ملاقات کے وقت ایک دوسرے کو السلام علیکم کہا جائے۔ مجھے معلوم تھا کہ آپ میر سلام کا جواب نہیں دیں گے۔ لہٰذا میں نے السلام علیکم کہنا بھی گوارا نہ کیا۔‘‘

جہانگیر نے مطالبہ کیا کہ آپ درباری آداب کو ملحوظ رکھیں اور مجھے سجدہ کریں،

حضرت مجددؒ نے فرمایا:

’’خدا کا بندہ خدا کے علاوہ کسی کے سامنے سرنگوں نہیں ہوتا جو احکم الحاکمین کی بارگاہ میں جھکنا جانتا ہو وہ کسی فانی حاکم کے جاہ و حشمت کے سامنے اپنا سر نہیں جھکا سکتا۔ اپنے ہی جیسے ایک مجبور
انسان کو سجدہ ہرگز روا نہیں۔ شریعتِ محمدیہ علی صاحبھا الصلاۃ والتحیہ میں اللہ  تعالیٰ کے سوا کسی کو سجدہ جائز نہیں۔

    ؎پانی پانی کر گئی مجھ کو قلندر کی یہ باتتو جھکا جب غیر کے آگے نہ من تیرا نہ تن

مفتی عبد الرحمن نے جو اس وقت شیخ الاسلام کا درہ رکھتا تھا کتب فقہ سے سلاطین کے لئے تعظیمی سجدہ کا جواز پیش کیا اور کہا کہ میں فتویٰ دیتا ہں کہ اس وقت شہنشاہ کو تعظیمی سجدہ جائز ہے، مگر حضرت مجددؒاَفْضَلُ الْجِھَادِ مَنْ قَالَ  کَلِمَۃَ حَقٍّ عِنْدَ سُلْطَانٍ جَائِرٍ (سب سے افضل جہاد اس شخص کا ہے جو ظالم بادشاہ کو سچی بات کہہ دے) کی عملی تفسیر بن گئے۔ آپ کی گردن شہنشاہ ہندوستان نور الدین جہانگیر کی سطوت و جبروت کے سامنے خم نہ ہوئی۔ علامہ اقبالؒ فرماتے ہیں:

؎                      دارا و سکندر سے وہ مرد فقیر اولیٰ                         ہو جس کی فقیری میں بوئے اسد اللّٰہی

                                                                 آئین جواں مرداں حق گوئی و بے باکی                   اللہ کے شیروں کو آتی نہیں روباہی

جہانگیر کو گمان بھی نہ تھا کہ حضرت مجددؒ حکم عدولی کریں گے۔ بادشاہت کا یہ دستور ہے کہ جو سر شہنشاہ کے سامنے جھکنا نہ جانے اسے قلم کر دیا جائے۔ جہانگیر کے غیظ و غضب کی آگ بھڑک اُٹھی، اس نے فی الفور حضرت مجددؒ کے قتل کا حکم دے دیا، مگر حق گوئی و بے باکی کے اس عظیم پیکر اور عزم و ثبات کے اس ہمالے کی پیشانی پر خوف و ہراس کے کوئی آثار نظر نہ آئے،
جہانگیر کا خیال تھا کہ اس انتہائی سزا کے خوف سے حضرت مجددؒ فوراً گھٹنے ٹیک کر فوراً تعظیمی سجدہ بجا لائیں گے، مگر جب اس نے دیکھا کہ حضرت مجدد صاحب اس مرحلۂ عشق میں سولی پر لٹک جانے کے لئے بھی تیار ہیں تو اس نے کچھ سوچ کر فیصلہ بدل دیا اور حضرت امام کو گوالیار کے قید خانے میں بند کر دیا۔۔۔ حضرت مجددؒ نے فرمایا:

ھَنِیْئاً لِّاَرْبَابِ النَّعِیْمِ نَعِیْمُھَا                                  وَ لِلْعَاشِقِ الْمِسْکِیْنِ مَا یَتَجرَّع

دولت مندوں کو ان کی دولت مبارک، لیکن مسکین عاجز کے لئے درد و الم کے گھونٹ مبارک ہوتے ہیں۔

قارئین کرام! تاریخ شاہد ہے کہ آخر دو سال بعد جہانگیر نے حضرت مجددؒ کو قید خانے سے نکال کر اُن کے ہاتھ پر بیعت کی اور آپ کا اتنا گروید ہوا کہ آپ کو شاہی مہمان کی حیثیت سے اپنے پاس رکھا، تین، چار سال تک اسلامی احکام نافذ ہوتے رہے۔ آخر شہزادہ خرم (شاہجہاں) کو بھی آپ کی بیعت کا حکم دیا۔

جہانگیر اپنے گناہوں پر بہت نادم تھا۔ حضرت مجددؒ سے اپنی مغفرت کے لئے دُعا کی اور سفارش کی درخواست کی، حضرت مجددؒ نے فرمایا:

’’جب احمد سرہندی کو خدا جنت میں لے جائے گا تو وہ جہانگیر کے بغیر جنت میں داخل نہیں ہوگا۔‘‘

گردن نہ جھکی جس کی جہانگیر کے آگے                               
  جس کے نفسِ گرم سے ہے گرمیٔ احرار

وہ ہند میں سرمایہ ملت کا نگہباں                        
  اللہ نے بروقت کیا جس کو خبردار

 (علامہ اقبال)