تو ہے وہ غوث کہ ہر غوث ہے شیدا تیرا
تو ہے وہ غیث کہ ہر غیث ہے پیاسا تیرا
Tu heh wo Ghous keh har ghous heh shaydah tera
Tu heh wo Ghayth keh har ghayth heh piyaa sa tera
Shaydah – means someone who is an Aashiq.
Khayth – rain or that rain which quenches a drought or thirst.
Piyaa sa – (It literally means thirsty and in the context here it is taken in the meaning of) the lover.
O Mehboobe Subhaani! You are such a helper and one who assists, that all the Awliya are your Aashiqs and are prepared to be sacrificed for you. (In spite of the fact, that these same Awliya are those who actually help their mureeds themselves, yet they themselves look for your help and assistance). And they are also in need of you for your spiritual bounty so that they may give others this spiritual bounty.
The meaning of “Ghous” is someone who comes to one’s aid when one calls to him. This is also a title which was specifically given to the great Saint by the Almighty (azza wa jall) Himself. It is mentioned that whenever the word “Ghous” is mentioned, it would indicate to Hadrat Ghous Paak (radi Allahu anhu) because this was the title with which he was addressed with from the Divine Court of the Almighty (azza wa jall).
As for those who find an excuse to label everything as Shirk, they also object to this word Ghous. The most amazing thing is that these ignoramuses have actually allocated this title of “Ghous-e-Azam” to the Almighty (azza wa jall) Himself in an amazing act of extreme ignorance. They have also printed and distributed pamphlets calling people to a “Ghous-e-Azam” conference wherein they have clearly indicated that this title only belongs to the Almighty (azza wa jall) and no one else!
Their ignorance knows no bounds. Where has it ever been mentioned in any manuscript that Ghous-e-Azam is only Allah (azza wa jall) and no one else. They are in the habit of (Ma’azallah) making the Creator a slave and yet they call us Mushriks! There are no Names among the Names or Attributes of the Almighty (azza wa jall) which even suggests that one of his titles is Ghous-e-Azam. These are the same idiots who call their friends Samee, Baseer, Rauf, Raheem, Mo’min, Ali, Ghani, Akbar etc. and they see no Shirk in this, but when the real Muslims use such titles as “Ghous-e-Azam, Ganj-e-Bakhsh, Gareeb Nawaz, Mushkil Kusha” for their saints, these same people suddenly have a bout of fever called “Shirk labelling”.
The amazing thing is that the elders of this same “exclusively Jaahil club” have actually used the title “Ghous-e-Azam” to address Hadrat Ghous Paak (radi Allahu anhu) himself! They should refer to “Siraat-e-Mustaqeem (Persian) page 56, 132, 145 author being Ismail Dehlwi qateel. Fatawah Naziriyyah author “Molwi” Nazeer Ahmed Dehlwi, Fatawah Ashrafiyyah page 4, volume 3, At Tazkeer, page 104, volume 3, Dawaat Abdiyat, page 17, volume 5, Oyun Zam Zam author “Molwi” Inaayatullah Gujrati etc.) If these people did not display such ignorance in religious issues, they would even be able to understand the difference between what is metaphorical and what is reality.
سورج اگلوں کے چمکتے تھے چمک کر ڈوبے
افقِ نور پہ ہے مہر ہمیشہ تیرا
Suraj aghlo keh chamak teh the chamak kar dubeh
Ufuq Nur peh heh Mehr hame shah tera
Ufuq – signifies the horizon.
Mehr – sun
O Qutbe Rabbani! The sun of spiritual blessing displayed by all the Awliya shone on the horizon and disappeared from the eyes. However, the sun of your spiritual blessing will never set. This has also been mentioned by the great Saint in his Qasidah.
According to the great Sufis, in every generation, there was a special person who had the title or position of “Ghous” because without this, the earth would cease to exist. The Ghous also has two advisers or ministers. The Ghous is called “Abd” and the two advisers or ministers are called “Abdur Rabb and Abdul Malik”. The supreme Ghous and the Ghous of all Ghous is obviously the Holy Prophet (salal laahu alaihi wa sallam) and during his time, the two ministers were Hadrat Sayyiduna Abu Bakr and Hadrat Sayyiduna Umar (radi Allahu anhum). After him, Hadrat Sayyiduna Abu Bakr (radi Allahu anhu) stepped on to the position and status of Ghous and his two ministers were Hadrat Sayyiduna Umar and Hadrat Sayyiduna Uthman (radi Allahy anhu). This continued until the period of Hadrat Sayyiduna Hasan Askari (radi Allahu anhu) and then passed on to Hadrat Syed Abdul Qadir Jilani (radi Allahu anhu). He is also at this moment “Ghousul Azam and Sayyidul Afraad”. From his time, all the Ghous that would appear would serve under him because he is in the position of Ghousiyat-e-Kubra. This would continue until the time of Imam Mehdi and this position would then pass on to him.
(Malfuz Ala Hadrat).
Shah Wali ullah Muhaddith Dehlwi (rehmatullah alaihi) has explained that, “The Almighty (azza wa jall) has given Hadrat Ghous Azam (radi Allahu anhu) the power to see, travel and control or change whether it be near or far. All the greatness and magnificence of the Awliya after him, these attributes are received through him.”
It is mentioned that when the Almighty (azza wa jall) wishes to place someone on the position of sainthood or wilaayah, he instructs that this person be taken to the court of the Holy Prophet (salal laahu alaihi wa sallam). The Holy Prophet (salal laahu alaihi wa sallam) then instructs, “Take this person to the court of my son Abdul Qadir and let him analyse how much of qualification and quality this person has for the position of Wilaayah. When Hadrat Ghous Paak (radi Allahu anhu) feels that this person is now fit, his name is registered within a special register and a special seal is placed on it. He is then given a special gown signifying Wilaayat by the Holy Prophet (salal laahu alaihi wa sallam) through the blessed hands of Hadrat Ghous Paak (radi Allahu anhu). This position would remain with Hadrat Ghous Paak (radi Allahu anhu) until the day of Judgement. In this regard, there is no saint comparable to him. In every generation, every Saint and Qutb receives spiritual blessing from his special being”.
جو ولی قبل تھے یا بعد ہوئے یا ہوں گے
سب ادب رکھتے ہیں دل میں مرے آقا تیرا
Jo wali qabl the ya ba’ad huweh ya hu gheh
Sab adab rak theh he dil me mereh aaqa tera
Wali- friend, a beloved, someone very close.
Qabl – before.
Ba’ad – after until the day of Judgement.
O Shah Baaz-e-La Makaani! All the Awliya who were before you, or were present in your era, or who will appear after you, in all their hearts there is extreme respect and awe for you.
Hadrat Khidr (alaihis salaam) has stated that:
اِتَّخَذَ اللّٰہُ وَلِیًّا کَانَ اَوْ یَکُوْنُ اِلَّا وَھُوَ مُتَاَدِّبٌ مَعَہٗ اِلٰی یَوْمِ الْقِیٰمَۃِ
“Whosoever the Almighty (azza wa jall) has made a Wali or saint until the day of Judgement, everyone of them has extreme respect in their hearts for Hadrat Ghous Paak (radi Allahu anhu).”
It is said that one day when the great saint was delivering a lecture, he awoke from the mimbar and walked a few paces forward and then declared:
یَا اِسْرَائِیْلِیْ قِفْ فَاسْمَعْ کَلَامَ الْمُحَمَّدِیِّ
“O Israeeli! stop and listen to a Mohammadi before going forward.”
When he was questioned about this, the great Saint replied, “Hadrat Khidr (alaihis sallam) was going past and I stopped him to listen to my words which he did.”
(Maktubaat shareef Vol. 2, p. 55, Akhbaarul Akhyaar [Persian] p. 19).
Among those before him the name of Hadrat Hasan Basri (radi Allahu anhu) also appears who clearly informs us that every saint in every generation has shown utmost respect and decorum for Hadrat Ghous Paak (radi Allahu anhu) and no saint has ever refuted or disagreed with this.
بقسم کہتے ہیں شاہان صریفین و حریم
کہ ہُوا ہے نہ ولی ہو کوئی ہمتا تیرا
Ba qasm kheteh he sha haaneh saree feen wa hareem
Keh huwa heh nah wali ho ko’i hamta tera
Ba qasm kheteh he – In other words, I am taking an oath on this.
Sha haan – It is plural for the word Shah and which signifies King.
Sareefeen and Hareem – this simply signifies the names of two places on the map.
hamta – example or comparison.
O the luminous torch! The King of the Awliya of Sareefeen and Hareem, I swear by the Awliya that were living in your period also, that there is no one like you or comparable to you among the Awliya. Two places in this context signifies places or areas in its general term. In other words, in all places.
It is reported that once the Holy Prophet (salal laahu alaihi wa sallam) visited his beloved daughter Sayyidah Fatima (radi Allahu anha) and began to show affection for his two grandchildren. However, at this time, he showed more affection for Imam Hasan (radi Allahu anhu). Before his beloved daughter could ask a question, the Holy Prophet (salal laahu alaihi wa sallam) answered, “O my beloved daughter! Jibraeel Ameen has come to me and revealed that from the lineage of Imam Husain, many great jurists and Imams of shariah would be born. And from the lineage of Imam Hasan such a Wali or saint would be born whose foot would be on the neck of all the Awliya. Sayyidah Fatima (radi Allahu anha) became extremely pleased when she heard this.”
In the book “Seerat-e-Ghous-e-Azam” it is mentioned that Shaikh Moosa Suhrwardi (rehmatullah alaihi) in his treatise entitled “Makaa shi faat-e-Awliya” on page 11 reveals that, “One day, Hadrat Sayyiduna Junaid Baghdadi (radi Allahu anhu) once lifted his head from Muraaqibah and announced:
قَدَمُہٗ عَلٰی رَقَبَتِیْ
“His foot is also on my neck”.
He then returned to this state of Muraaqibah. When his mureeds asked him about this, he replied that, “Two hundred years after this, a Saint would be born on this land. He would declare by the Divine Command of Allah (azza wa jall) that his foot is on the neck of all the Awliya”, hence, I began to ponder how blessed would I be if such a blessed foot be upon my neck. Hence, I declared ‘his foot is also on my neck.”
تجھ سے اور دہر کے اقطاب سے نسبت کیسی
قطب خود کون ہے خادم ترا چیلا تیرا
Tujh seh aur dehr keh aqtaab seh nisbat kaysi
Qutb khud kon heh khaadim tera chela tera
Dehr – time, era.
Aqtaab – Plural of Qutb. This is that status of sainthood where a saint is given the control of an entire area or even country.
Chela – servant or student.
O Ghous-e-Samdani! How can the Aqtaab of any era compete with you. They are all your servants and are those who receive spiritual blessing from you. How therefore, can a student compete with his teacher.
سارے اقطاب جہاں کرتے ہیں کعبہ کا طواف
کعبہ کرتا ہے طوافِ درِ والا تیرا
Saareh Aqtaab jahan karteh he kaba ka tawaf
Kaba karta heh tawaf darre waala tera
Saareh – All, complete.
Jahaan – the world
Aqtaab – plural of Qutb.
Tawaf – making a circuit of the Kaba.
Darre – door.
Waala – high, mighty.
O Maqbul-e-Rabbani! All the Aqtaab perform the tawaf of the Kaba, yet, your status is such that with the Divine Command of the Almighty (azza wa jall), the Kaba performs your tawaf.
This certainly seems extremely strange that while every person performs the tawaf, this very same kaba would perform the tawaf of Hadrat Ghous Paak (radi Allahu anhu). As a matter of fact, we are sure that by now, certain people would already be preparing their pens to issue a kufr fatwah! However, for those who are aware of the true status of the Awliya, this point is nothing strange because from the Ahadith shareef, we clearly come to understand that a true friend of Allah (azza wa jall) is certainly more supreme in status than the Kaba.
In the Tirmidi shareef and the ibn Maja shareef, Hadrat Sayyiduna Abdullah ibn Umar (radi Allahu anhu) narrates that:
One day, while making Tawaf of the Kaba, the Holy Prophet (salal laahu alaihi wa sallam), turning towards the Kaba, declared:
مَا اَعْظَمَکَ وَمَا اَعْظَمَ حُرْمَتُکَ وَالْمُؤْمِنُ اَعْظَمُ حُرْمَۃً عِنْدَاللّٰہِ مِنْکَ
“O Kaba! you have indeed a lofty and great status, but with Allah (azza wa jall), the status and grandeur of a true believer is certainly greater than you.”
The reason is that although the Kaba is a spot where the Divine Grace and Divine Nur descends, yet, the heart of a true believer is that spot which is considered as the Arsh of Allah (azza wa jall).
The great commentators of the Quran have clearly explained and proven that it is possible for the Kaba to go and welcome a true believer. This would be considered as a miracle of that saint.
(Ruhul Bayan Vol. 1, p. 899; Fatawa Deoband).
This is the same as during the Meraj, when the entire Baitul Muqaddas was placed in front of the Holy Prophet (salal laahu alaihi wa sallam) while he was in Mecca shareef. It must also be remembered that the Mo’jiza of a Prophet is the miracle or karamat of a saint. The same Divine Power is visible at both places. However, one is performed at the hands of a Prophet and the other is performed at the hands of a saint.
At the same time, it must be understood that the Kaba signifies a spot or direction and not the name of a house. This is the reason that it is permissible to perform salah on the roof of the Kaba. In the same manner, if one performs salah facing the Kaba from Jable Abu Qubais which is above the Kaba, still the salah would be considered as complete. At the same time, if the Kaba is ceased to exist for some reason, people would still face the same direction and perform their salah and if one takes the same building of the Kaba and places it at another spot, it is obvious that salah around this house would not be proper. Therefore, there is nothing which is improper in this couplet.
اور پروانے ہیں جو ہوتے ہیں کعبہ پہ نثار
شمع اِک تو ہے کہ پروانہ ہے کعبہ تیرا
Aur parwaaneh he jo hoteh heh kaba peh nisaar
Sham’a ik to heh keh parwaanah heh kaba tera
Parwaaneh- moths which sometimes give their lives around a light.
Nisaar – sacrifice.
Sham’a – light or lantern.
O Mazhar-e-Zaat-e Yazdaani! All the Awliya gather around the Kaba and it seems like they are sacrificing themselves for the Kaba, yet you are such a magnificent light that the Kaba itself is like a moth around you which is prepared to sacrifice itself.
The Ulama have clearly explained and it is quite apparent that these words are not mere poetry but is in fact reality that the Kaba actually travels to meet and welcome some of the special friends of Allah (azza wa jall). This has also been explained and proven in Tafseer Ruhul Bayan.
In “Bahrur Raa’iq” which is the Sharah of “Kanzud Daqaa’iq” Allamah ibn Nujaim writes that:
اَلْکَعْبَۃُ اِذَا رَفَعَتْ مَنْ مَکَانِھَا لِزِیَارَۃِ اَصْحَابِ الْکَرَامَۃِ فَفِیْ تِلْکَ الْحَالَۃِ جَازَتِ الصَّلٰوۃُ اِلٰی اَرْضِھَا۔
“If the Kaba is taken away so that it can meet the Awliya, then in this instance, still too, one would perform salah in the direction of where the Kaba was (situated all the time)”.
The exact same words are mentioned in “Raddul Mukhtaar”.
(Fatawah Shaami volume 1, page 312).
At another juncture, Imam Ibn Aabideen Shaami (rehmatullah alaihi) states that:
وَالْاِنْصَافُ مَا ذَکَرَہٗ الْاِمَامُ النَّسَفِیْ حِیْنَ سُئِلَ عَمَّا یُحْکٰی اَنَّ الْکَعْبَۃَ کَانَتْ تَزُوْرُ وَاحِدًا مِّنْ الْاَوْلِیَاءِ ھَلْ یَجُوْزُ الْقَوْلُ بِہٖ فَقَالَ نَقْضًا لِّلْعَادَۃِ عَلٰی سَبِیْلِ الْکَرَامَۃِ لِاَھْلِ الْوِلَایَۃِ جَائِزٌ عِنْدَ اَھْلِ السُّنَّۃِ۔
“The truth is what has been explained by Imam Nasafi (rehmatullah alaihi) when he was questioned about whether it was permissible or Jaa’iz for the Kaba to travel and go meet a Wali of Allah. In reply, he declared, “Yes, as a karamat, in the eyes of the Ahle Sunnah, it is (possible) and permissible”.
Another point is made by the leader of the ignoramuses when he stepped out of the dark and saw a light for a few seconds, he mentioned in “Nuzhatul Basaateen” which is the translation of “Roudul Riyaaheen” and which has been authorized by Ashraf Ali Thanwi on page 37, it is mentioned that, “Hadrat Baba Fareedudeen Masud Ganje Shakar (rehmatullah alaihi) explains that, “We performed such a salah behind Hadrat Kwaja Qutbudeen Bakhtiyar Kaki that when we came out of our state of spiritual ecstasy, we saw the Kaba in front of us”. This same A-shar Fe’li or Ashraf Ali Thanwi has also explained this in his book “Bawaa dirun Nawaadir” and in proving this fact, he had also presented seven Ahadith.
شجرِ سرو سہی کس کے اُگائے تیرے
معرفت پھول سہی کس کا کھلایا تیرا
Shajer wa sirr wa sahi kis keh o ghaa’i tera
Ma’rifat phol sahi kis ka kilaa ya tera
Sirr was sahi- a tree which is absolutely straight and upright. People sometime use this to describe their beloved.
Kis ka – A question which implies for whom.
Ma’rifat – recognition.
Kilaa ya- blossom.
O Za wil Baya nain! The straight and upright tree of Tariqah and Ruhaaniyat was established by you and it is you who beautified this with the blossom of Ma’rifat and Tasawwaf and turned this into beautiful flowers. It is this sweet scent which the entire world is still scented with.
There is not an era where people did not refute and negate the Awliya of that period and their teachings. However, when Hadrat Ghous Paak (radi Allahu anhu) lifted the flag of religious revival, then it is as if a new life was put into Tariqah. All of the fitnah and mischief in this regard died a natural death. This is his contribution to every sisilah and their stability and is accepted by all the leaders of these various spiritual orders. This is not meant to insult the various other spiritual orders but merely an indication of the great status and grandeur of the Qaderi spiritual order.
تو ہے نوشاہ براتی ہے یہ سارا گلزار
لائی ہے فصل سمن گوندھ کے سہرا تیرا
Tu heh nau shah baraati heh yeh saara gulzaar
Laa hi heh fasl samn khond keh sehra tera
Nau shah – bride groom
Kulzaar – orchard, garden and metaphorically it also means the earth.
Fasl – spring
Samn – the white and yellow flowers of the jasmine.
O Kareemul Majdain wat Tarafain! You are the bridegroom and the entire universe is your wedding party. In the season of spring even the jasmine tree presented this bouquet of white and yellow garland as a garland for you.
The reality of his eminence
Once someone asked him, “When did you realise and how did you realise that you are indeed the Wali of Allah!?” he replied, “When I was twelve years old, I used to go the madressah in my local town:
فَاَرَی الْمَلٰۤئِکَۃَ تَمْشِیْ حَوْلِیْ فَاِذَا وَصَلْتُ اِلَی الْمَکْتَبِ سَمِعْتُ الْمَلٰۤئِکَۃَ یَقُوْلُوْنَ اَفْسَحُوْی لِوَلِیِّ اللّٰہِ حَتّٰی اَجْلِسَ
And I used to see angels around me and when I used to arrive at the madressah, these same angels used to proclaim to everyone and I used to hear this proclamation which was ‘Move aside! give a place for Allah’s wali to sit.”
(Akhbaarul Akhyaar, Bahjatul Asraar).
He has also explained that, “When I was little and used to go to the madressah, then every day an angel used to approach me in the form of a human and used to accompany me to the madressah. As I studied, he sat near me (at that time) I did not know who he was. One day, I asked him who he was and he replied:
اَنَا مِنَ الْمَلٰۤئِکَۃِ اَرْسَلَنِیَ اللّٰہُ تَعَالٰی اَکُوْنَ مَعَکَ مَادُمْتَ فِیْ الْمَکْتَبِ
“I am from among the angels and have come with the Divine Command of Allah (azza wa jall) so that I can be with you in madressah.”
Once, a person passed by me whom I did not know and this person had heard the proclamation of the angels which was “Move aside so that a Wali of Allah (azza wa jall) can sit.” This person then asked the angels:
“Who is this young boy?”
They replied, “He is from the house of the Sayyeds and very soon he will have an eminent status.”
ڈالیاں جھومتی ہیں رقصِ خوشی جوش پہ ہے
بلبلیں جھولتی ہیں گاتی ہیں سہرا تیرا
Daa liya jhum ti he raqs khushi joush peh heh
Bul bule joulti he ghaati he sehra tera
Daa liya – plural for Daa li which are stems of a tree.
Jhum ti he – in other words they dance in the wind like as if they are intoxicated.
Raqs – dance, jump in excitement.
Bul bul – nightingale.
Joulti he – They sing a sehrah in a state of spiritual ecstasy.
O Saahibul Burha neen was Sulta neen! Not only mankind loves you, but even the branches and stems of the trees dance with ecstasy and read your sehrah while dancing with love for you. Even the nightingale sings your sehrah while being perched on a branch.
It is reported that whenever the great Saint used to pass by any tree, stone or wall, and when he pointed at that object, it used to light up like the moon and when one used to cease in brightness, the other became bright. In other words, this brightness passed from one to another as he walked along.
An important point to note
The books mentioned in this discussion such as “Bahjatul Asraar, Qalaaidul Jawaahir etc”. are books which are filled with these types of incident and miracles. And because they are treatises which deal with description and excellence of a great saint, it is sufficient and considered as authentic. And since, they are not issues which deals with Aqaa’id or beliefs, merely presenting these stories from these manuscripts are enough to be accepted. At the same time, there are many eminent saints and scholars who have unanimously accepted the excellence and miracles of the great Saint, which in itself is also sufficient for us as testimony and proof.
It is said that when he was very young and whenever he wished to play with other children, he used to hear a voice saying, “Ilaya Ya Mubaarak” “O that person full of barakah! come to us, we have not created you for play and sport”. When he was young and was sometimes overtaken by sleep, he used to hear a voice saying, “O Abdul Qadir! We have not created you to sleep.”
گیت کلیوں کی چٹک غزلیں ہزاروں کی چہک
باغ کے سازوں میں بجتا ہے ترانا تیرا
gheet kalli yu ki chatak ghaza leh hazaar ro ki che hek
Baagh keh saazo me bajh ta heh taraana tera
Gheet – song
Kalli yu – flower buds.
chatak – the sound of buds opening.
Ghazal – a special branch of poetic verses.
Che hek- to speak happily or to open something happily.
Saaz – a musical instrument
Taraana – a certain type of melody.
O Imaamul Fareeqain wat Tarafain! Whether it be the sound of buds opening in an garden or the sound of the nightingale, both of these sweet melodies are actually echoing your greatness and esteem.
If there are people who consider such a description as exaggeration, this is merely a sign of their stupidity and lack of knowledge and it also proves that they are completely unaware of the true status of the Awliya. In the hadith shareef it is mentioned that everything on earth and in the heavens makes Dua for a person who teaches Islam even the fish in the ocean or the ants in their burrows. If this couplet is understood in this manner, what is impossible if these objects sing the praise of Hadrat Ghous Paak (radi Allahu anhu) as it has been described by the great Mujaddid.
The weeping of the old date trunk which wept when the Holy Prophet (salal laahu alaihi wa sallam) adopted a new mimbar is known to all. Remember this is an inorganic matter, yet, its sound of weeping was heard by everyone.
It is also mentioned that when the Holy Prophet (salal laahu alaihi wa sallam) used to pass by a tree, the branches used to lower and humble itself. According to a report in the masterpiece, “Wafa ul Wafa” it is also reported that once when the Holy Prophet (salal laahu alaihi wa sallam) walked through a date orchard, the dates were heard greeting him. Is this not proof enough that even in-organic matter is able to show respect and adab for a special servant of the Almighty (azza wa jall)?
The immense and encyclopaedic knowledge of the great Saint can be determined by the fact that when he was presented any issue of Islamic law, he used to discuss this using thirteen different branches of knowledge. He also spent the entire day teaching people Islamic law, Tafseer, laws of Islamic ideology and Ahadith. Sometimes hundreds of Islamic jurists used to question him at once and if there was any ill intention in their behaviour, their entire knowledge used to be taken away and they mostly became speechless. If there was a question about any Quranic verse, he used to answer this using eleven different commentators and as a mark of his amazing knowledge, he used to then discuss this same issue using forty different methods of Tafseer. Those sitting around him had to finally admit that their knowledge was nothing compared to the great Saint. This fact can be gleamed from such manuscripts as Tabqaat-e-Kubra, Qalaaidul Jawaahir, Nuzhatul Khaatir, Taufah Qadriyyah etc.
صفِ ہر شجرہ میں ہوتی ہے سلامی تیری
شاخیں جھک جھک کے بجالاتی ہیں مجرا تیرا
Suff har shajar me hoti heh salaami teri
Shaa kheh jhuk jhuk keh bajaa laati he mujra tera
Suff – line of people, or a straight line.
Salaami – to humble oneself and greet.
Mujra – to show respect.
O Saa hibul Siraa jeen wal Min haa jeen! Every tree bows down with respect standing in one straight line and shows respect to you. And every branch of these trees bows down and displays respect for you.
We see that in the history of the Prophets, these types of miracles also occurred. The fire became a source of coolness and peace for Nabi Ebrahim (alaihis sallam):
قُلْنَا یٰنَارُ کُوۡنِیۡ بَرْدًا وَّ سَلٰمًا عَلٰۤی اِبْرٰہِیۡمَ ﴿ۙ۶۹﴾
We said, ‘O Fire! be you cool and safety for Ibrahim.’
(Al-Ambiya 21, Verse 69)
The cloth on which the Holy Prophet (salal laahu alaihi wa sallam) used to wipe his blessed hands, that cloth could not burn in fire.
Once, as a mark of making his beloved daughter happy, he placed some dough on the fire place to make some bread. However, the fire could not touch this dough leave aside cooking the bread! Another point which is highlighted by the Ulama is that during the conquest of Mecca shareef, the only reason that the Holy Prophet (salal laahu alaihi wa sallam) allowed Hadrat Sayyiduna Ali (radi Allahu anhu) to personally bring down the idols while touching them, is because if the Holy Prophet (salal laahu alaihi wa sallam) had touched these idols, no fire would have destroyed them until the day of Judgement.
Once during a fire at Hadrat Bal shrine, everything within the premises was burnt except the hair of the Holy Prophet (salal laahu allaihi wa sallam).
(Nawaa’ih Waqt- Lahore- January 1965).
As we have previously said, all of these Awliya are under the Prophetic protection of the Holy Prophet (salal laahu alaihi wa sallam) and if these miracles occurred at his blessed hands, why could these type of miracles not happen through the blessed hands of those who were under his Prophetic protection! The great Saint has already mentioned in his Qasida shareef that he is directly under the protection and follows the manner of his grandfather, Sayyiduna Rasoolullah (salal laahu alaihi wa sallam) in everything he does, hence it would only be logical that refuting the greatness of the great Saint is actually refuting the greatness of the Holy Prophet (salal laahu alaihi wa sallam).
کِس گلستاں کو نہیں فصلِ بہاری سے نیاز
کون سے سِلسلہ میں فیض نہ آیا تیرا
Kis gulistan ko nahi fasl bahaari seh niyaaz
Kon seh silsilah me faiz na aaya tera
Gulistan – orchard.
Fasl bahaari – when spring comes.
Niyaaz – a need.
Silsilah – a chain.
O Shahen shah Baghdad! There is not an orchard which has not needed the season of spring, similarly, there is no spiritual silsilah which has not received your spiritual grace. Except for a few jahil sufis and so called peers in the modern age. In every age, all the Awliya have unanimously accepted that the great Saint has also blessed their spiritual order.
As a matter of fact, Hadrat Kwaja Shah Sulayman Tonsiwi (rehmatullah alaihi) has narrated that Kwaja Bahaahudeen (rehmatullah alaihi) has stated that:
کہ بر شیراں شرف دارد سگِ درگاہِ جیلانی
“Even the dogs of Ghous Paak is more excellent in status than a lion.”
However, I declare that, “Even the dogs of Hadrat Ghous are greater in status than the other Peers.”
(Mehr Muneer p 306).
نہیں کس چاند کی منزل میں تِرا جلوۂ نور
نہیں کس آئینہ کے گھر میں اُجالا تیرا
Nahi kis chand ki manzil me tera jalwa-e-nur.
Nahi kis ‘aa inah keh ghar me ujaala tera.
Nahi – an exclamation which signifies “why not”.
Manzil – state, status, position.
Jalwa – vision, light or reflection.
Aa inah – mirror or a house of mirrors.
O Ghousus Saqalain! There isn’t a bright moon (a saint), whose Nur is not the reflection of your Nur and there isn’t a mirror (a saint), whose brightness is not your brightness. In other words, in every bright heart, that brightness is your brightness and the nur which is found in the heart of every saint, that nur is through your nur.
In Punjab, if anyone wants to see this miracle, they can visit the mazaar shareef of Hadrat Sultan Bahu (rehmatullah). This is the mazaar of that saint who when a non-Muslim looked at him once, they used to immediately accept Islam. When he looked at ordinary sand, it turned into gold. This is his very famous miracle.
راج کس شہر میں کرتے نہیں تیرے خدام
باج کس نہر سے لیتا نہیں دریا تیرا
Raaj kis sheher me karteh nahi tere khuddaam
Baaj kis nehr seh leta nahi darya tera
Taaj – government.
Khuddaam – plural of khadim which signifies a slave or servant.
Baaj – spoils of war, bounty.
Nehr – a tributary of a river and signifies a student or seeker.
O Ghousus Saqalain! These isn’t a city in this world where your servant and seeker is not in spiritual command of. There isn’t a tributary (of spiritual blessing) which is not achieved through your ocean or river of ma’rifat.
The Almighty (azza wa jall) has allowed three groups to be in charge of running this world. They are:
- The Ahle Ma’rifah (the Awliya)
- The Ahle Shariah (the Ulama) and
- he Ahle Hukumat (the Muslim rulers).
All of these three groups have been seen to present their humble requests at the blessed feet of Hadrat Ghous Paak (radi Allahu anhu). Whenever there was an incident wherein a certain unfortunate person was seen to be oppressed by a certain judge, at the instruction of the great Saint, the King or Khalifah immediately removed that judge from his position and replaced him with another judge. As a matter of fact, when the Khalifah of his period received the instruction of the great saint, on every occasion, this government head trembled with fear.
(Qalaaidul Jawaahir p. 6).
Once the khalifah, Mustanjid billah sent ten bags of valuable coins to the great Saint. The great saint refused to accept this gift and when the Khalifah insisted, the great Saint squeezed the both bags and everyone was amazed to see blood dripping from these bags. The great Saint then declared, “You have squeezed the blood of people and have now presented it to me. If I did not know that the Khalifah is from the Prophets family, I would have made his mansion overflow with blood. Go and return this immediately to its rightful owner.”
Whenever the Khalifah used to visit him, he stood in front of the great Saint with hands folded in utmost respect and used to also kiss the hands of the great Saint. When the great Saint wrote to the Khalifah, he used words such as, “Abdul Qadir commands you that you should do this.” It is said that when the Khalifah received this instruction, he used to dance in happiness, kiss this message and place it on his head and immediately fulfil the command of the great Saint.
(Bahjatul Asraar, Safeenatul Awliya).
مزرعِ چشت و بخارا و عِراق و اجمیر
کون سی کِشت پہ برسا نہیں جھالا تیرا
Maz ra-e- Chist wa Bukhaara wa Iraq wa Ajmer.
Kon seh kasht peh barsa nahin jhaa laa tera.
Maz ra – field.
Chisht – The name of a place from where the Chishti spiritual order began.
Bukhaara – A famous city in Turkmenistan from where two great luminaries of Islam came from namely Hadrat Imam Bukaari (radi Allahu anhu) and the founder of the Nakshbandi spiritual order, namely Kwaja Bahahudeen Nakshabandi (rehmatullah alaihi). In this couplet, the latter saint is being indicated to.
Iraq – in this name, indication is being made to the founder of the Suhrwardi spiritual order namely Kwaja Shahaabudeen Suhrwardi (rehmatullah alaihi).
Ajmer – Obviously this would signify Kwaja Gareeb Nawab.
Jhaa laa – heavy rain.
O Ghous Paak! Whether it is the field of Chist, Bukhaara, Iraq or Ajmer, all of them are being nourished by your heavy downpour of spiritual grace. In other words, all of these spiritual orders have come into experience through your special blessing.
Such is the spiritual grandeur of the great Saint that the famous story of Shaikh San’aan is well known. At first, he refused to accept the eminent status of Hadrat Ghous Paas (radi Allahu anhu). With the result, his spiritual state was withdrawn and even his future of remaining a Muslim was also in jeopardy. However, later on, he sought the pardon of the great Saint and only through the intervention of the great Saint, he was once again blessed with his former spiritual state. This incident is sufficient proof of the total dominion of the great Saint in the ranks of the Awliya.
اور محبوب ہیں، ہاں پر سبھی یکساں تو نہیں
یوں تو محبوب ہے ہر چاہنے والا تیرا
Aur mehbub he ha par, sabhi yaksa to nahin.
Yu to mehbub heh har chaahne wala tera.
Aur – other Awliya
Ha par – correct, however.
Yaksa – equal.
O Ghous Paak! Without doubt, all the Awliya are the beloved of Allah, however, not all are equal. The greatness of you being the beloved is that whoever feels love for you, he himself becomes the beloved of Allah (azza wa jall). Once someone mentioned to Ala Hadrat (radi Allahu anhu) that Hadrat Khwaja Nizaamudeen Awliya (radi Allahu anhu) was greater because he was considered as Mehbub-e-Ilaahi, in answer to this, Ala Hadrat (radi Allahu anhu) wrote the above-mentioned couplet.
The beloved status of the great Saint is not only mentioned in this universe but also in the heavens as well. This is the reason that Angels used to walk with him when he was little and many saints gave indication of his special rank and eminent rank. It must be remembered that those ignoramuses who place another saint as an opposition to the great Saint out of spite, they can never be a beloved servant of that saint whom they claim to follow. As a matter of fact, that person would not only be discarded by his own spiritual order but ultimately be kicked out from the special spiritual grace of Hadrat Ghous Paak (radi Allahu anhu).
اس کو سو فرد سراپا بفراغت اوڑھیں
تنگ ہوکر جو اترنے کو ہو نیما تیرا
Us ko so fard saraa pa ba faraa ghat aureh.
Tangh ho kar jo uter neh ko ho nimah tera.
So – one hundred or it could signify many.
Fard- person. The plural is Afraad which is people.
Ba faraa ghat – easily.
aureh – to wear.
Nimah – a small piece of clothing which has been worn.
O Shaikhul Jinn, wal Ins wal Malaa’kah! The small piece of clothing which you have already worn and because it is small, you have discarded it, all the Awliya are able to welcome it in their laps with ease. It also signifies that whatever lower state of spirituality the great Saint has departed from, other great Awliya even welcome this state and consider it as a special grace upon themselves and merely through this grace, the status and eminence of these Awliya have spread across the world!
It must be understood that to really question and analyse the eminent state of this great Saint, we cannot question a taxi driver or a labourer. It is a tragedy that in the modern world, people do not approach the Ulama of the Ahle Sunnah but rather they go to people who are completely unqualified to answer such questions! They ask such questions as: Is it permissible to celebrate Meelad when the Ashaab did not do so, Is the issue of Giyaarwi shareef to be found in the Quran? What do these ignorant people know about such things. as for those who have fancy BA’s what do they know about even the A in Islam. Someone asked a great professor once about the nisaab of Sona, bear this word in mind that it could also imply sleeping and gold as well if one does not pronounce it properly. The Professor replied the nisaab of Sona is to sleep on the right side and read a little of the Quran before you sleep. On the other side, a young Islamic student then explained the calculation for gold when giving Zakah!
Someone was once asked to give the names of at least two non-Arab companions of the Prophet (salal laahu alaihi wa sallam) and the bright spark replied, “Abu Jahl and Abu Lahab” (astagh firullah). Someone was once asked about the rights of one’s wife and he replied that they are the same as one’s sister. There is no doubt that the common masses are like cows. One should not ask them such questions which only creates more fitna and confusion. How can someone be questioned about Hadrat Ghous Paak ((radi Allahu anhu) when he doesn’t even know the true Divine Status of his Creator? The status of Hadrat Ghous Paak (radi Allahu anhu) should be asked from those who are the Awliya themselves. This question should be presented to the Abdaal and the real Awliya and to the true religious savants like Sayyidi Ala Hadrat (radi Allahu anhu) and those who are the real Ulama of the Ahle Sunnah wa Jamaah.
گردنیں جھک گئیں سر بچھ گئے دل لوٹ گئے
کشفِ ساق آج کہاں یہ تو قدم تھا تیرا
Ghar dane jhuk ghay’e sarr bujh ghay’e dil tuut gaye
Kashfe saaq aaj kaha? yeh to qadam tha tera
Jhukna – to display humility in front of someone.
Sarr bhuj jana – To place ones head on the ground.
Dil tuut ghay’e – one’s heart to break into pieces.
Kashfe saaq – it would signify the unveiling of Divine Glory.
O Ghous Paak! by looking at your blessed feet, how many Awliya may have thought about the day of judgement. And how many may have thought about the time when the Divine Glory of the Almighty (azza wa jall) would be revealed, (because, in essence, it was the Almighty (azza wa jall) who made this great Saint make the declaration that his foot is on the neck of all the Awliya. Some of them bent their necks, some placed their heads on the ground while the hearts of some were trembling as if they had broken up into pieces.
Yet, where has this moment (day of Judgement) arrived, it was merely the Divine Reflection displayed through your being and through your statement that the Awliya felt this way and bowed their heads. Some people would again feel the need to condemn this statement and come to the complete wrong conclusion again as they usually do, yet, our request is for them to look at the contents of the following hadith shareef:
عَنْ اَبِیْ ھُرَیْرَۃَ رَضِیَ اللّٰہُ عَنْہُ اَنَّ اللّٰہَ تَعَالٰی قَالَ مَنْ عَادٰی لِیْ وَلِیًّا فَقَدْ اٰذَنْتُہٗ بِالْحَرْبِ وَمَا زَالَ عَبْدِ یَتَقَرَّبُ اِلَیَّ بِالنَّوَافِلِ حَتّٰی اَحْبَبْتُہٗ فَکُنْتُ سَمْعَہٗ الَّذِیْ یَسْمَعُ بِھٖ وَ بَصْرَہٗ الَّذِیْ یَبْصُرُ بِھٖ وَیَدَہٗ الَّتِیْ یَبْطِشُ بَھَا وَرِجْلَہٗ الَّتِیْ یَمْشِیْ بِھَا وَاِنْ سَاَلَنِیْ لَاَعْطِیَنَّہٗ وَ لَئِنِ اسْتَعَاذَ نِیْ لَاَعِیْذَنَّہٗ وَمَا تَرَدَّدْتُ عَنْ شَیْ ءٍ اَنَا فَاعِلُہٗ تَرَدَّدِیْ عَنْ نَفْسِ الْمُؤْمِنِ یَکْرَہُ الْمُوْتَ وَاَنَا اَکْرَہُ مَسَائَتَہٗ وَلَابُدَّ لَہٗ مِنْہٗ۔
Hadrat Sayyiduna Abu Hurayrah (radi Allahu anhu) narrates that, “Without doubt, the Almighty (azza wa jall) has declared that, ‘Whosoever has enmity for my friend (wali), I have declared war on that person. The greatest manner in which a slave reaches my closeness is through the performance of his acts of Fard. (And then this same friend) continues to perform Nafil ibaadah, until he becomes my beloved. (And when this happens), I then become his ears through which he hears, I become his eyes through which he sees, I become his hands through which he touches, I become his feet through which he walks. Whatever he seeks from Me, I certainly bestow it upon him”.
(Bukhari, Mishkat p. 197)
Hence, when we look at this couplet of Sayyidi Ala Hadrat (radi Allahu anhu), we have to bear this Hadith-e-Qudsi in mind so that its meaning and implication becomes easier to understand.
تاجِ فرقِ عرفا کِس کے قدم کو کہیے!
سر جسے باج دیں وہ پاوٴں ہے کس کا تیرا
Taj faraq arfa kis keh qadam ko keheh
Sar jiseh baaj deh wo paa’o heh kis ka tera
Taj – royal head gear or crown.
Faraq – a path on ones head.
Arfa or arafah – A plural of Arif or someone who is intimately aware of the Divine Existence of the Almighty (azza wa jall).
Baaj – bounty, fine.
O Shaikhul Awliya! Your foot is the crown for the head of the Awliya and your foot is such that the Awliya present their heads as a mark of giving bounty because it is through the blessing of your foot that their chain of sainthood continues.
In Bahjatul Asraar, it is mentioned that when the great Saint mentioned these words, the Angels declared, “O the slave of Allah (azza wa jall), you have indeed spoken the truth. The Almighty (azza wa jall) has also brightened the hearts of those who have obeyed this command by filling their hearts with Nur and have bestowed Barakah in their knowledge and in their condition”.
سُکر کے جوش میں جو ہیں وہ تجھے کیا جانیں
خِضر کے ہوش سے پوچھے کوئی رتبہ تیرا
Sukur keh jhos me jo he waa tujhe kya jaane.
Khidr keh housh seh pooche koi rutbah tera
Sukur – intoxication. In the terminology of Tasawwaf, it is a condition opposite to Sahw. Another word to describe this would be Jazab where a saint is completely oblivious of everything around him because he is completely overtaken by Divine Grandeur and Vision.
Khidr -A famous individual mentioned in Surah Ka’af.
O Qutbul Aqtaab! As for those who are not even aware of themselves, how would they be able to understand your state and condition. As a matter of fact, someone should ask Hadrat Khidr about your state because he was one that was never overtaken by the state of Sukur or Jazb.
Imam ibn Jouzi at one time considered certain statements of the great Saint as being contrary to Islamic shariah and besides the great Saint, he also wrote against such luminaries as Imam Ghazali (rehmatullah alaihi) and others. However, when he realized his mistake and he began to understand a little about the true position of the great Saint, he withdrew these words.
Finally, he had to admit that, “No mureed of any other person is luckier than the mureed of Ghous Paak (radi Allahu anhu)”. Hence, those people who are still in the habit of presenting ibn Jouzi’s statement which he has written against certain Awliya are actually deceiving people because they are presenting statements of his which were uttered before he had a change of heart!
آدمی اپنے ہی احوال پہ کرتا ہے قیاس
نشے والوں نے بھلا سُکر نکالا تیرا
Aadmi apneh hi ahwaal peh karta heh qiyaas
Nasheh waalo neh bhala sukr nikaala tera
Ahwaal – the plural of the word “Haal” which signifies state or condition.
Qiyas – to consider another person as being similar to you. In other words that person who is immersed in his own world.
Bhala – Nice or extraordinary. Sometimes it is used to signify surprise.
O my Leader! As for those who are intoxicated with their outer and exterior knowledge, they have translated your words and statements as a state of intoxication and have understood you as they understand themselves. How can these people truly understand you? There were some people who considered that these words of the great Saint about his foot being on the neck of the Awliya as being a statement which was echoed when he was in a state of spiritual intoxication of Sukur, in reply to this, Sayyidi Ala Hadrat (radi Allahu anhu), had written this couplet.
Hadrat Sayyiduna Mohyudeen ibn Arabi (rehmatullah alaihi) explains that, “In every era, there is a saint whose rule is total over everything. He is considered as the leader of everyone and except for truth, he speaks nothing else. In this regard, this position and status is held by our leader and our guide, Shaikh Abdul Qadir Jilani Baghdadi (radi Allahu anhu).
His greatness and awe is certainly justified over creation and his high state and stories are very famous”. At this juncture, Shaikh ibn Arabi (rehmatullah alaihi) declares that, “From his apparent condition, it (becomes clear) that he has certainly being given (the Divine Order) to command (to rule) and to change”.
وہ تو چھوٹا ہی کہا چاہیں کہ ہیں زیرِ حضیض
اور ہر اَوج سے اونچا ہے ستارہ تیرا
Wo to chota hi kaha cha he keh he zer hadeed.
Aur har oujh seh uncha heh sitaara tera
Kaha cha he – it should be said.
Keh – because.
Zer – below
Hadeed – city.
Oujh – high
Sitaara – elevated state.
O the King of the Awliya! Those who are jealous and wish to refute you, they will continue to try to lower your status and rank because they live nowhere else but in a cave of a city. While the destiny and star of your elevated state and position is higher than the most elevated position. It is also the accepted rule that the person living in the lowest state and position cannot see the person who is in a very high and elevated position.
According to the Awliya of that period, in other words, his contemporaries, the position of Hadrat Ghous Paak (radi Allahu anhu) is such that even the Holy Prophet (salal laahu alaihi wa sallam) kissed him on his forehead and made him sit on his lap. The Holy Prophet (salal laahu alaihi wa sallam) also blessed him with his own personal clothing and declared, “This is the garment of (the state of) Ghousiyah which has been given to you and which signifies your leadership over all the Aqtaab, the Abdaal and the Awtaad.”
دلِ اعدا کو رضؔا تیز نمک کی دُھن ہے
اِک ذرا اور چھڑکتا رہے خامَہ تیرا
Dil a’daa ko Raza tez nimak kih dhun heh.
Ik zara aur charak ta raheh khaamah tera
A’daa – plural of ‘adu which signifies enemy.
Dhun – necessary, habit or stubbornness.
Khaamah – pen
O Ahmed Raza! It is a habit of those who are the enemies of (Hadrat Ghous Paak radi Allahu anhu) to throw salt at his greatness and status (trying to lower it) because their hearts have become injured through their enmity for Hadrat Ghous Paak (radi Allahu anhu). Therefore (O Raza)! you should throw more salt on these wounds by writing another manqabat in praise of Hadrat Ghous Paak (radi Allahu anhu) and tell them to die of their jealousy. These enemies die every second and every moment, but the status and greatness of Hadrat Ghous Paak (radi Allahu anhu) would continue to increase moment by moment and day by day.