Category Archives: Inspirational/Motivational stories

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)

OUR NOBLE PREDECESSORS – HOW THEY REACTED TO INSULTS

Hadhrat  Abu  Ubaidah  Bin  Jarraah (radhiyallahu  anhu),  the  Commander-in-Chief  of  the  Muslim  army  despatched  by  Ameerul  Mu’mineen  Umar  Bin  Khattaab  (radhiyallahu  anhu)  to  conquer  the  Land  of  Shaam  (Syria),  had,  on  the  plea  of  the  governor  of  Qinnasreen  principality,  entered  into  a  peace  pact  for  one  year. 

The  boundary  of  Qinnasreen  was  marked  by  a  statue  of  Heracleus,  the  Roman  emperor. By  virtue  of  the  peace  treaty,  the  Muslim  army  was  not  to  go  beyond  this  limit.  One  day  a  group  of  Sahaabah  from  the  army  ventured  near  to  the  border  area.  The  statue  was  guarded  by  Roman  soldiers. The  Sahaabah  were  intrigued  by  the  statue.  With  their  horses  they  went  around  the  statue.  Hadhrat  Abu  Jandal  (radhiyallahu  anhu)  was  holding  a  large  spear.  As  his  horse  neared  the  statue,  the  spear accidentally  pierced  its  eye. 

The  Roman  guards  reported  the incident  to  the  governor  of  Qinnasreen,  who  flew  into  a  rage.  He  sent  a  thousand  horsemen,  all  clad  in  gaudy  silken  apparel,  with  a  golden  cross  to  complain  to  the Muslim  commander,  and  to  demand  compensation  for  the  desecration  of  the  statue  of Heracleus.

The  head  of  the  Roman  delegation  of  a  1,000  horsemen  was  instructed  to  protest  to  Hadhrat  Abu  Ubaidah,  and  say:  “You  have  acted  treacherously  with  us.  You  have  violated  your  pledge.  You  have  shirked  your  responsibilities. Those  who  commit  treachery  will  be humiliated.”

Istakhar,  the  chief  of  the  Roman  delegation  arrived  with  his  men  at  the  Muslim  camp,  holding  aloft  the  golden  cross.  When  the  Muslims  saw  the  cross  aloft  in  their  camp,  they  advanced  towards  the  Romans  and  pulled  down  the  cross.  Hadhrat  Abu  Ubaidah  (radhiyallahu  anhu)  appeared  and  said  to  the  Christians: “Who  are  you?  Why  have  you come?”  

Istakahar:  “I  am  the  emissary  of  the  governor  of  Qinnasreen.  I  am  here  to  protest  against  the  treachery  you  people  have  committed.”  

Abu  Ubaidah:  “Who  committed treachery  and  in  which  manner?”  

Istakhar:  “Your  man  who  had damaged  the  eye  of  our  emperor’s  statue  has  violated the  treaty.”  

Abu  Ubaidah:  “I  take  oath  and say,  I  am  unaware  of  this.  I  shall  immediately  investigate  the  matter.”

Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  announced:
“O  people  of  Arabia!  Whoever has  damaged  the  eye  of  the  statue  should  report  to  me.”   

Hadhrat  Abu  Jandal  (radhiyallahu anhu)  stepped  forward  and  said:  “I  had  accidentally  committed  the deed.” 

Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  said  to Istakhar:  “Undoubtedly,  our  man did  it,  but  not  deliberately.  It  was  an  accident.  State  your  demand  for  compensation  and  it  shall  be  fulfilled.” 

The  Roman  said:  “We  shall  be satisfied  only  when  we  pierce  the  eye  of  your  king  in  the  same  way.”  

Hadhrat  Abu  Ubaidah  said: “Fine!  I  am  at  your  service.  Do with  me  whatever  was  done  to your  statue.” 

Istakhar:  “No,  not  you.  We  want  to  pierce  the  eye  of  your  king  who  is  the  ruler  of  entire  Arabia.”

Istakhar  demanded  the  eye  of Hadhrat  Umar  (radhiyallahu  an hu).  But  Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  rebuffing  him  said:  “It  shall  never  be  so.”

When  the  Muslim  army  heard  the  insult  levelled  against  Ameerul  Mu’mineen,  Hadhrat  Umar  (radhiyallahu  anhu),  they  became  enraged  and  were  about  to  settle  the  issue  with  their  swords.  However,  Hadhrat  Abu  Ubaidah  prevented  them from  any  action.  

The  Muslims  said:  “We  shall sacrifice  our  lives  for  the  honour  of  our  Ameer,  Umar  Bin Khattaab,  the  Khalifah  of Rasulullah  (sallallahu  alayhi wasallam).  As  compensation  for the  eye  of  your  statue  we  are  prepared  to  offer  our  eyes.”  The  insult  to  Hadhrat  Umar (radhiyallahu  anhu)  was  intolerable  to  the  Sahaabah  who  were  prepared  to  offer  any  other  sacrifice  to  compensate  for  the  eye  of  the  Christian’s statue. 

When  Istakhar  observed  the state  of  the  Muslim  army  and  the  attitude  of  the  Sahaabah,  he  said:  “My  intention  was  not  the  actual  eye  of  your  king.  Our  intention  is  to  make  a  statue  of  your  King  and desecrate  it  in  the  same  way  as  your  man  had  desecrated  the  statue  of  our  emperor.”

The  Muslims  retorted:  “Our companion  did  not  deliberately damage  your  statue.  It  was  an  accident  whereas  you  contemplate  doing  so  by  deliberate  design.” 

Hadhrat  Abu  Ubaidah (radhiyallahu  anhu)  addressing  the  Muslim  army  said:  “Let  us  conclude  this  dispute.  If  they  are  satisfied  with  making  a  statue  and  desecrating  it,  I  shall  grant their  request.  I  am  averse  to  any  charge  of  treachery  being  levelled  at  us.  I  do  not  wish  them  to  have  the  opportunity  of  claiming  that  we  had  committed  treachery.  These people  are  great  ignoramuses.”

He  then  gave  the  Romans  permission  to  make  his  statue  and  desecrate  it.  The  Romans  made  a  statue  and  one  of  their  horsemen  advanced  towards  the  image  and  pierced  its  eye  with  his  spear.  In  this  manner  they  avenged  the  ‘desecration’ of  their  statue.  

After  executing  this  task, Istakhar  reported  to  the  governor  who  commented:  “It  is  on  the  basis  of  such  attributes  that  these  people  are  so  victorious  in  their  mission.”

There  is  more  than  adequate lesson  in  this  episode  for  the  Muslim  protesters  who  went  on  rampage  against  the  insulting  cartoons.  Our  success  and  victory  over  the  kuffaar  are  embedded  in  emulation  of  the  life  pattern  of  Rasulullah  (sallallahu  alayhi  wasallam)  and  his  noble  Sahaabah.  There  is  nothing  but  defeat,  failure  and  humiliation  in  emulating  the  cultures  of  the  aliens.

How Hadhrat Salman al-Faarisi (radhiyallahu anhu) find Islam

[By Abu Bakr ibn Ali Muhaddith al-Haythami (rahimahullah) from his book Majma uz Zawaa’id]

One of the greatest of companions, Salman the Persian, once Zoroastrian (Magian) narrates his story to Abdullah ibn ‘Abbas (radhiyallahu anhu) of his search for the true religion of Allah Ta’ala.  His Journey from Zoroastrianism to Christianity, then atlast, his long search finally ends with Salman (radhiyallahu anhu) meeting the promised Prophet (sallallaahu alayhi wasallam), and earning his freedom to become one of his closest companions.

The blessed Companion of the Prophet Muhammad (sallallaahu alayhi wasallam), Salman al-Faarisi (radhiyallahu anhu) narrates his journey to Islam as follows:

“I was a Persian man from the people of Isfahaan [a city of Iran]  from a town known as Jayi.  My father was the town chief.  To him, I was the most beloved creature of God.  His love for me reached the point to which he trusted me to supervise the fire [his father was a Zoroastrian] he lit. He would not let it die down.

My father owned a large area of fertile land. One day, while busy with his construction, he told me to go to his land and fulfill some chores he desired. On my way to his land, I came across a Christian church.  I heard the sound of people praying inside.  I did not know how people lived outside, for my father kept me confined to his house!  So when I came across those people [in the church] and I heard their voices, I went inside to watch what they were doing.”

When I saw them, I liked their prayers and became interested in their religion.  I said [to myself], “By God, this religion is better than that of ours.”  By God, I did not leave them until sunset.  I did not return to my father’s Land.

I asked [i.e., the people of the church].  “From where did this religion originate?”

“They said, ‘In Al-Shaam.’ [It encompasses the areas known today as Lebanon, Syria, Palestine, and Jordan]

I returned to my father who had become worried and sent [someone] after me.  Upon my arrival, he said, ‘O son!  Where have you been?  Didn’t I entrust you with an assignment?”

I said, “My father, I came across some people praying in their church and I liked their religion.  By God I stayed with them until sunset.”

My father said, “My Son!  There is no good in that religion; the religion of you and your forefathers’ is better.’ ”

“No, by God, it is better than our religion.”

He threatened me, chained me by my feet and kept me confined to his home.  I sent a message to the Christians requesting them to inform me of the arrival of any Christian trade caravan coming from Al-Shaam.  A trade caravan arrived and they informed me, so I then told [the Christians] to let me know once the people of the caravan finish their business and set off to return to their country.  I [indeed] was informed [by them] when the people of Al-Shaam finished their business and were about to set off to their country, so I then let loose the chains from my feet and accompanied [the caravan] until we reached Al-Shaam.

Upon my arrival I asked, “Who is the best amongst the people of this religion [of yours]?”

They said, “The bishop. [He is] in the church.”

I went to him and said, “I like this religion, and I would love to be with you and serve you in your church, in order that I may learn from you and pray with you.”

He said, “You may enter and stay with me,” so I joined him.

After some time, Salman (radhiyallahu anhu) discovered something of the bishop.  He was a bad man who ordered and motivated his people to pay charity, only to keep it for himself.  He did not give it to the poor.  He had heaped up seven jars of gold and silver!  Salman (radhiyallahu anhu) continued:

I despised him because of his deeds.

He [the bishop] died.  The Christians gathered to bury him.  I informed them that he was a bad man who ordered and motivated people to give him their charity only to keep it for himself, and that he did not give any of it to the poor.  They said, “How do you know this?”

I replied, “I can show you his treasure.”

They said, “Show us!”

I showed them the place [where he kept it] and they recovered from it seven jars heaped up with gold and silver.  When they saw it they said, “By God we will never bury him.”  So they crucified him and stoned him.

They replaced their bishop.  I never saw anyone [from them] who prayed better than him [the new bishop]; nor a man more detached from this worldly life and attached to the Hereafter, nor a person more committed to working day and night.  I loved him more than anyone else I loved before.

I stayed with him for sometime before his death.  When his death approached I told him, “O [so and so], I stayed with you and loved you more than anything else I loved before.  Now the Decree of God [i.e., death] has come, so who do you recommend for me [to keep to], and with what do you order me?”

The bishop said “By God! People are in total loss; they have altered and changed [the religion] they were upon. I do not know of anyone who is still holding to the religion I am upon except a man in al-Musil, [modern-day Mosul, a city of Iraq  so join him [and he gave me his name].”

When the man died, Salman (radhiyallahu anhu) moved to al-Musil and met the person he recommended…

I said to him, “[Such & such person] at the time of his death  recommended me to join you.  He told me that you are holding to the same [religion] as him.”  I stayed with him and found him to be the best man holding on to the matter [religion] of his  companion.

Soon he died.  When death approached him, Salman (radhiyallahu anhu) requested of him [as he did earlier with his first companion] to recommend another person who was upon the same religion.

The man said, “By God!  I don’t know of anyone on the same matter [religion] as ours except a man in Naseebeen [A city on the road between Al-Musil and Al-Shaam]  and his name is [such and such], so go and join him.”

Following his death, I traveled to the man of Naseebeen.”  Salman (radhiyallahu anhu) found the man and stayed with him for a while.  The same incidents occurred.  Death approached and before he died, Salman (radhiyallahu anhu) came to the man and asked for his advice as to whom and where to go.  The man recommended that Salman (radhiyallahu anhu) join another man in Amuria [A town that was part of the Eastern Region of the Roman Empire]  who was also upon the same religion.

Salman (radhiyallahu anhu) moved to Amuria after his companion died.  He found his new reference and joined him on his religion.  Salman (radhiyallahu anhu) [at that time] worked and, “earned some cows and one sheep.”

Death approached the man of Amuria.  Salman (radhiyallahu anhu) repeated his requests, but [this time] the answer was different.

The man said, “O son!  I don’t know of anyone who is upon the same [religion] as we are.  However, a Prophet will emerge in your lifetime, and this Prophet is on the same religion as Abraham.”

The man described this Prophet, saying, “He will be sent with the same religion as Abraham.  He will come from the land of Arabia and will migrate to a place located in between two lands filled with black stones [as if burned by fire].  There are palm trees spread in the midst of these two lands.  He can be recognized by certain signs.  He [will accept] and eat [from] the [food] which has been given as a gift, but will not eat from charity.  The seal of Prophethood will be between his shoulders.  If you can move to that land, then do so.”

The man died, and Salman (radhiyallahu anhu) stayed in Amuria.  One day, “Some merchants from the tribe of Kalb [An Arab tribe] passed by me,” Salman said, “I told them, ‘Take me to Arabia and I will give you my cows and the only sheep I have.’”  They said, “Yes.”  Salman (radhiyallahu anhu) gave them what he offered, and they took him with them.  When they reached Waadi al-Quraa [close to Madinah], they sold him as a slave to a Jewish man.  Salman (radhiyallahu anhu) stayed with the Jew, and he saw the Palm trees [his previous companion had described].

“I hoped that this would be the same place described by my companion.”

One day, a man who was a first cousin to Salman’s (radhiyallahu anhu) master from the Jewish tribe of Bani Quraidha in Madinah came visiting.  He bought Salman (rashiyallahu anhu) from his Jewish master.

“He took me with him to Madinah.  By God!  When I saw it, I knew it was the place my companion described.

Then God sent  His Messenger [i.e., Muhammad, may the mercy and blessings of God be upon him].  He stayed in Makkah as long as he did [thirteen years].   I did not hear anything about him because I was very busy with the work of slavery, and then he migrated to Madinah.

[One day,] I was on a palm-tree on top of one of its date-clusters doing some work for my master.  A first cousin of his came and stood in front of him [his master was sitting] and said, “Woe to Bani Qeelah [people of the tribe Qeelah], they are gathered in Qibaa” [The outskirts of Medinah]  around a man who came today from Makkah claiming to be a Prophet!”

I trembled so fiercely when I heard him that I feared that I would fall on my master.  I descended and said, ‘What are you saying!?  What are you saying!?’

My master became angry and punched me hard saying, “What business do you have in this [matter]? Go and mind your business.”

I said, “Nothing!  I just wanted to be sure of what he was saying.”

On that evening, I went to see the Messenger of God while he was in Qibaa.  I took something with me which I had saved.  I went in and said, “I was told that you are a righteous man and that your company [who] are strangers [here] are in need.  I want to offer you something I saved as charity.  I found that you deserve it more than anyone else.”

I offered it to him; he said to his companions, “Eat,” but he himself kept his hand away [i.e., did not eat].  I said to myself, “This is one [i.e., one of the signs of his Prophethood].”

Following this encounter with the Prophet(sallallaahu alayhi wasallam), Salman (radhiyallahu anhu) left to prepare for another test!  This time he brought a gift to the Prophet in Madinah.

“I saw that you do not eat from that given as charity, so here is a gift with which I wish to honor you.”  The Prophet (sallallaahu alayhi wasallam) ate from it and ordered his companions to do the same, which they did.  I said to myself, “Now there are two [i.e., two of the signs of Prophethood].”

On the third encounter, Salman (radhiyallahu anhu) came to Baqee-ul-Gharqad [a grave yard in Medina] where the Prophet, may the mercy and blessings of God (sallallaahu alayhi wasallam) was attending the funeral of one of his companions.  Salman (radhiyallahu anhu) said:

“I greeted him [with the greeting of Islam: ‘Peace be upon you’], and then moved towards his back attempting to see the seal [of Prophethood] which was described to me by my companion.  When he saw me [doing so], he knew that I was trying to confirm something described to me.  He took the garment off his back and I looked at the seal.  I recognized it.  I fell down upon it, kissing it and crying.  The Messenger of God, (sallallaahu alayhi wasallam), told me to move around [i.e., to talk to him].  I told him my story as I did with you, Ibn ‘Abbaas [remember that Salman (radhiyallahu anhu) is telling his story to Ibn ‘Abbas (radhiyallahu anhu)].  He [the Prophet] liked it so much he wanted me to tell my story to his companions.

He was still a slave owned by his master.  The Prophet (sallallaahu alayhi wasallam) said to him, “Make a contract [with your master] for your freedom, O Salman.”  Salman (radhiyallahu anhu) obeyed and made a contract [with his master] for his freedom.  He reached an agreement with his master in which he would pay him forty ounces of gold and would plant and successfully raise three hundred new palm trees.  The Prophet (sallallaahu alayhi wasallam) then said to his companions, “Help your brother.”

They helped him with the trees and gathered for him the specified quantity.  The Prophet (sallallaahu alayhi wasallam) ordered Salman (radhiyallahu anhu) to dig the proper holes to plant the saplings, and then he planted each one with his own hands.  Salman (radhiyallahu anhu) said, “By Him in Whose hands is my soul [i.e., God], not a single tree died.”

Salman (radhiyallahu anhu) gave the trees to his master.  The Prophet (sallallaahu alayhi wasallam) gave Salman (radhiyallahu anhu) a piece of gold that was the size of a chicken egg and said, “Take this, O Salman, and pay [i.e., your master] what you owe.”

Salman (radhiyallahu anhu) said, “How much is this in regards to how much I owe!”

The Prophet (sallallaahu alayhi wasallam) said, “Take it!  God will [make it] equal to what you owe.”

I took it and I weighed a part of it and it was forty ounces.  Salman (radhiyallahu anhu) gave the gold to his master.  He fulfilled the agreement and he was released.

From then on, Salman (radhiyallahu anhu) became one of the closest of companions to the Prophet.

The Search for the Truth

One of the great companions of the Prophet by the name of Abu Hurairah reported:

“We were sitting in the company of God’s Messenger when Surah al-Jumu’ah (Surah 62) was revealed.  He recited these words:

“And [God has sent Muhammad also to] others who have not yet joined them (but they will come)…” (Quran 62:3)

A person amongst them said, ‘O God’s Messenger!  Who are those who have not joined us?’

God’s Messenger (sallallaahu alayhi wasallam) made no reply.  Salman the Persian (radhiyallahu anhu) was amongst us.  The Messenger of God (sallallaahu alayhi wasallam) placed his hand on Salman (radhiyallahu anhu) and then said, ‘By the One in Whose Hands is my soul, even if faith were near Pleiades (the seven stars), men from amongst these [i.e. Salman’s (radhiyallahu anhu) folk] would surely attain it.” (At-Tirmidhi)

Many in this world are like Salman (radhiyallahu anhu), searching for the truth about the True and Only One God.  This story of Salman (radhiyallahu anhu) is similar to stories of people in our own time.  The search of some people took them from one church to another, from church to Buddhism or Passiveness, from Judaism to ‘Neutrality’, from religion to meditations to mental abuse.  There are those who shifted from one idea to another, but don’t even think of wanting to know something about Islam!  When they met some Muslims, however, they opened their minds.  The story of Salman (radhiyallahu anhu) is that of a long search.  You could make your search for truth shorter by benefiting from his.