Chapter 8

The Annual Sermons

سالانہ مواعظ

✦

ʿĪd Festivals and the Annual Sermons (ʿĪd al-Aʿyād wa Sālāna Mawāʿiẓ)

Every year on the twelfth of Rabīʿ al-Awwal, people would come in great numbers to be present in Ḥaḍrat's service. Seeing them, Ḥaḍrat would smile in his own particular way, greet each one with Assalāmu ʿalaykum and welcome him warmly. As one drew near and had the honour of pressing one's face and brow to his feet and kissing them, one received his reply with the swiftness of lightning — and at that moment one's heart would fill with joy, composure, and an extraordinary sense of exaltation. Ḥaḍrat would greet visitors on the occasion of the blessed ʿĪd festivals. At that time Ḥaḍrat's eyes would be bright and the corners of his eyes moist. He would smile, and one could see a half-tear gathering at the corner of his eye. Such was the love that radiated from his face — every particle of his person seemed a reflection of the beauty of Muḥammad ﷺ, and one became wholly absorbed in the thought and contemplation of the Holy Prophet ﷺ.

From the first of Rabīʿ al-Awwal to the twelfth, Ḥaḍrat would already be seated at his study-corner near the mosque from before ʿAṣr. He delivered sermons on the life of the Holy Prophet Muḥammad ﷺ in such a way that the entire gathering seemed to hang on every word. The sermon was filled with knowledge and love; scholars would feel it and come from afar; the mosque would become too small. Ḥaḍrat had won such entire trust from everyone — the ʿulamāʾ, ʿārifīn (the Gnostics), the leaders, and the common faithful — that all would listen to him with complete peace of mind, without ever finding cause to dispute.

The Basis for Celebrating Mīlād al-Nabī (Mīlād al-Nabī kā Mākhaz)

The celebration of Mīlād al-Nabī ﷺ is not something newly invented. It began in the time of the Prophet himself ﷺ — for Ḥaḍrat himself loved it and would organise the gathering of Mīlād, pray for Allāh's mercy upon its attendees, and invoke forgiveness for the lovers and devotees.

Ḥaḍrat Abū al-Dardāʾ (raḍiy Allāhu ʿanhu) narrates: "We came with the Holy Prophet ﷺ to the house of a man of the Anṣār, Abū ʿĀmir al-Anṣārī (raḍiy Allāhu ʿanhu). He was telling his sons and nephews the accounts of the birth of the Holy Prophet ﷺ and weeping." The Holy Prophet ﷺ said: "This is the day on which the mercy of Allāh has been opened to you and through this act Allāh wishes to have mercy upon you. Whoever performs this act shall be granted salvation." (This ḥadīth is reported by Imām al-Muḥaddithīn Aḥmad ibn Ḥajar al-Makkī in his book al-Tashnīf fī Mawlid al-Nabī al-Muṣṭafā fī'l-Bushrā wa'l-Nadhīr, and by ʿAllāma Jalāl al-Dīn Suyūṭī in his book Sabīl al-Hudā.)

Ḥaḍrat ʿAbdullāh ibn ʿAbbās (raḍiy Allāhu ʿanhu) narrates that on one day of the year he would gather people in his home on the occasion of the birth of the Prophet ﷺ. People would be filled with joy, blessings and prayers would be made; and of his own accord the Holy Prophet ﷺ would come to honour the gathering. He would say: "My intercession shall be granted at the Day of Judgement to all those who honour this day."

Ibn al-Qāsim Muḥammad ibn ʿUthmān has transmitted this in al-Durr al-Munaẓẓam, and Imām Jalāl al-Dīn Suyūṭī cites it in Sabīl al-Hudā. The Qurʾān Sharīf itself honours and gives thanks for the various Prophets as the best example of this. The Lord Most High declares:

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ إِذْ جَعَلَ فِيكُمْ أَنبِيَاءَ

"And when Mūsā said to his people: Remember the blessing of Allāh upon you, when He placed Prophets among you." (al-Māʾida 5:20)

And in another place:

لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا

"Indeed Allāh conferred a great favour upon the believers when He raised up a Messenger from among them." (Āl ʿImrān 3:164)

And He commands:

قُلْ بِفَضْلِ اللَّهِ وَبِرَحْمَتِهِ فَبِذَٰلِكَ فَلْيَفْرَحُوا

"Say: In the grace of Allāh and in His mercy — in that let them rejoice." (Yūnus 10:58)

And again:

وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ

"And as for the blessing of your Lord — proclaim it!" (al-Ḍuḥā 93:11)

These are among the Qurʾānic verses and ḥadīths that Ḥaḍrat used to cite during his Mīlād sermons in support of the permissibility of Mīlād. Ḥaḍrat would also during his sermons cite a narration from Imām al-Bukhārī on the authority of Ibn ʿAbbās (raḍiy Allāhu ʿanhu): "The Holy Prophet ﷺ said to the Jews: We are more entitled to Mūsā (ʿalayhi's-salām) than you, for we have accepted him and Mūsā is our Prophet more than yours. So why should we not fast on the day of his salvation?" He instructed the entire Ummat of Muḥammad ﷺ to fast on that day to give thanks for being saved from Hellfire. "So are we not more entitled to celebrate the birthday and birth-commemoration of our Prophet and to hold it as a joyous and memorial occasion? Every nation celebrates the birthday or anniversary of its great men in order that coming generations may know their circumstances and follow in their footsteps."

Excerpts from the Sermons of Rabīʿ al-Awwal (Iqtibāsāt-e-Waʿẓ)

The following are some passages (iqtibāsāt) from Ḥaḍrat's sermons delivered in the mosque of Kālī Kamān during the month of Rabīʿ al-Awwal, presented here for reference.

1. Allāhu Akbar! Shirk (polytheism) and infidelity have spread across the world and darkness has descended. Here and there some guide arises — and then he too disappears. The times have become evil. Following the night comes the dawn, following the drought comes the rain, following the darkness comes the light — after misguidance comes guidance. This is Allāh's mercy and the requirement of His wisdom.

Behold — the navel of the earth, the region of Arabia, whose light seemed to be fading — suddenly that light begins to grow! The stars are falling from the heavens. The darkness and disgrace of the rule of Shayṭān — Shayṭān is losing his kingdom and fleeing. Mā shāʾ Allāh! The sun of Prophethood, the light of the message, the rays of clarity and insight: nobility has been established. What is its name? The purpose of creation, the Beloved of the Lord of creation, the manifestation of those in the heavens, present throughout the night, the purpose of all the Messengers.

محمد سید الکونین والثقلین والفریقین من عرب و من عجم

Muḥammad, Master of both worlds and both races, Of both Arabs and non-Arabs.

سر پر ہمہ ذکر اللہ یُوتِیہ من یشاء چہرہ راحت ارواح مثل نوره کمشکنوۃ فیها مصباح

Upon the head — the constant remembrance of Allāh bestowed on whom He wills; The face: a comfort of souls, like a niche in which there burns a lamp.

تجلی گاہِ حق ہے چہرہ انور محمدؐ کا تعالیٰ اللہ کیا مطلع ہے یہ مِسِّج نور سردا کا

The face of Muḥammad ﷺ is the place of manifestation of the Divine Truth — Glory be to Allāh, what a horizon, the dawn of that clear light! (Ḥaḍrat Ṣiddīqī)

پیشانی نورانی بلند و کشاده یہدی اللّٰہ لنوره من یشاء

The luminous brow, high and open — Allāh guides to His light whom He wills.

In his blessed eyes the whiteness shone with the majesty of light, the redness of the veins, the glow of the rose — one feels an inexpressible yearning upon beholding them.

برنگ زر چشمے سونا مرا میدانِ محشر میں انھوں میں قبر سے تمور تیری چشم اسود کا

My golden-hued eyes — my field of assembly, In them, from the grave, wells the blackness of your eyes. (Muʾmin Kākūrī)

The eloquence and rhetoric of his tongue: in his speech, free from passion, shone the light of divine revelation.

نیام چرا لطف قندر مکرر کلام خدا و زبانِ محمدؐ

Why the sheath, ever graceful in speech — The Word of God and the tongue of Muḥammad ﷺ! (Ḥaḍrat Ṣiddīqī)

The blessed nights, the long morning vigils of worship — listening in earnest to divine revelation — the treasury of knowledge filling the chest of expansion, the open hand of giving — for indeed Allāh is the Distributor and Allāh gives — the foot of steadfastness in prayer as commanded.

Entirely merciful, the pinnacle of equity and justice, free of every impurity — the mirror of servanthood. The sword of fanāʾ (annihilation in God) — His heart present, attentive, and full of sobriety. Utterly selfless — attached to the kalima: guide on the path, lord over all. Free of arrogance, heedless of worldly desire — guardian of the poor, the fuqarāʾ, the wayfarers, a treasury of generosity — refuge of the learned in gnosis. Beloved of the Beloved Ones, the Seal of the Prophets, Imām of the earlier and the later — Ḥātam al-Anbiyāʾ wa'l-Mursalīn.

يَا أَيُّهَا النَّاسُ اذْكُرُوا نِعْمَةَ اللَّهِ عَلَيْكُمْ

"O people, remember the blessing of Allāh upon you."

And what is true gratitude? That one spend the gifts and beneficences of Allāh within their proper limits and hold fast to the actual Benefactor — but every person is not capable of this, for it requires the company and guidance of one who has truly arrived at that station.

The Divine Physician (Ḥakīm ʿalā al-iṭlāq Jallajalāluhu) addresses His servants according to their condition. One whose nature is pure and who has pure intelligence and refined conduct — for him the attributes and lights of Prophethood and Messengership are present together, from one side towards the Divine and from the other towards the servants — in order that people take benefit. The servants of God are His viceregents to guide people to Allāh.

ادھر اللہ سے واصل ادھر بندوں میں بھی شامل کا خواص اس بزرگ کبری میں ہے حرف مشترک کا

On one side joined to Allāh, yet present among the servants — The distinguishing mark of this great one is the common letter between.

Allāh knows best where to place His message. Before the coming of the Prophet ﷺ the world lay in intense darkness and ignorance. The Jews had killed the Prophet ʿUzayr ﷺ. The Christians had crucified ʿĪsā ﷺ. The fire-worshippers, star-worshippers, and idolaters were steeped in their ways — three hundred idols were seated around the Kaʿba itself. In short, the world was in extreme darkness of irreligion. The governments were tyrannical, the world steeped in corruption, and civilisation drowned in negligence. But Allāh's custom has always been thus: after winter spring comes, after cold comes heat, after darkness comes light — after misguidance comes guidance:

وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا

"And We never punish until We have sent a Messenger." (al-Isrāʾ 17:15)

The reason is that Arabia is the navel of the earth — at one side of Asia, on another is Europe, on the third is Africa, and Arabia lies at the centre. At that time there was neither sea-route nor land-route for the non-Arabs, so the trade and commerce of the Arabs reached the whole world, and through this trade the message of religion reached Africa, Iran, and Hindustan.

Furthermore, in every religion — Jews, Zoroastrians, Christians, Ṣābiʾīns, idolaters, and fire-worshippers — people were present and engaged in debates and disputations. Also present were the descendants of Ḥaḍrat Ibrāhīm (ʿalayhi's-salām), and among the Arabs were the children of Ismāʿīl (ʿalayhi's-salām) who built the House of Allāh with this supplication:

وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا ۚ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ ۝ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۚ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ ۝ رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ ۝

"And when Ibrāhīm and Ismāʿīl raised the foundations of the House: 'Our Lord, accept from us; indeed You are the All-Hearing, the All-Knowing. Our Lord, and make of our descendants a community submissive to You, and show us our rites, and accept our repentance; indeed You are the Oft-Returning, the Merciful. Our Lord, and send among them a Messenger from themselves who will recite Your verses to them and teach them the Book and wisdom and purify them; indeed You are the Mighty, the Wise.'" (al-Baqara 2:127–129)

Three types of people: the adnā (lower) — those who persist in physical pleasures and desires; the awsaṭ (middle) — those who are able to mould themselves and know the virtues of those at the highest level; and the aʿlā (upper) — those who not only maintain the lights of all the highest virtues in themselves but also guide the other two levels towards goodness in both theory and practice. They are the wanderers who travel the land and come to guide others toward Allāh. The greatest and highest method — look at the world after the blessed life of Ḥaḍrat Muḥammad Muṣṭafā ﷺ: from infidelity to faith, from darkness to light.

In the time of Mūsā (ʿalayhi's-salām) the magicians were of great repute. In the time of ʿĪsā (ʿalayhi's-salām) medicine and philosophy were widespread — Hippocrates, Socrates, Plato, Galen and others — the physicians of that age. The miracle of the Messenger ﷺ came with the greatest eloquence. The Arab was given to eloquence and the Prophet ﷺ was the greatest among them in his tongue. He brought the Qurʾān — which shook every oration. Labīd ibn Rabīʿa, the great poet of the Muʿallaqāt (the celebrated suspended odes), gave up composing poetry and from the time he accepted Islām asked for the words of the faith, saying: "Allāh has given me the knowledge of the earliest and the latest." This is a clear proof of Prophethood.

2. Ḥaḍrat would cite the following in the sermon:

إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ ۚ يَا أَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا

"Indeed Allāh and His angels send blessings upon the Prophet. O you who believe, send blessings upon him and salute him with a worthy salutation." (al-Aḥzāb 33:56)

اللَّهُمَّ صَلِّ عَلَى النَّبِيِّ الْأُمِّيِّ وَعَلَى آلِهِ وَعَلَى قَدْرِ حُسْنِهِ وَجَمَالِهِ وَفَضْلِهِ وَكَمَالِهِ

"O Allāh, send blessings upon the Unlettered Prophet, and upon his family, in the measure of his goodness and beauty and grace and perfection."

The word maʿiyya (with-ness) — the meaning of maʿa is the side, the direction that the meaning requires — always remaining on the side of the Maṣdaq (the Truthful). The king is affected by the thought of his beloved. The beloved is moved by the thought of the teacher and the master — the master is moved by devotion and generates love in the heart — and from the heart loneliness and guidance spring forth — all the fine feelings and emotions become stirred up to good conduct. "With whom do the Ṣādiqūn (the truthful ones) find the meaning of maʿiyya?" — It comes to the Ṣādiq. "With whom?" — The one whose maʿiyya with Allāh is the greatest, for example, the bodily maʿiyya of the noble Companions. The bodily maʿiyya is affected by the greatest kamālāt (spiritual perfections) — the rūḥānī maʿiyya (spiritual maʿiyya) — and the meaning of maʿiyya with God is: "Allāhu maʿakum wa antu fihem" (Allāh is with you and you are in them — al-Aḥtijāf 29) — and this is what God's maʿiyya means: there is no concern to those who worship God and make claims: joys and sadness and what is here — and God shall not punish those in those whose God is in their heart, in their mind, in their eyes, in their heart — God's Beloved's image is also beloved. The Beloved is also the Beloved.

برسادِ تیر مجو پر نگر یہ بھی جان لو پہلو میں دل ہے، دل میں تمہارا خیال ہے

Come not only for the arrow of the beloved — take note of this too: In the side there is a heart, and in the heart is the thought of you.

The khayāl (image in thought) advances — from disconnected to connected, from fixed to absolute — it reaches the level of contemplation — the khayāl progresses. Those who seek vision keep reading various ṣalawāt (invocations of blessing) — the Beloved's khayāl in prayers — the khayāl becomes absorbed — one sees a vision or wakefulness comes about.

آنکھوں میں نور بن کے آ دل میں سرور بن کے آ بن کے حیاتِ جاوداں تو میری جان میں بھی آ محبوب کے خیال میں سوتے ہیں جاگتے ہیں میں سو جاؤں یا مصطفیٰؐ کہتے ہیں کھلے آنکھ صلیٰ علیٰ کہتے کہتے

Come as light into the eyes, come as joy into the heart — Come as eternal life, enter into my very soul. In the thought of the Beloved we sleep and wake — I fall asleep calling upon Muṣṭafā ﷺ, The eye opens saying Ṣallā ʿalā (blessings be upon him).

In the end there is the longing — the gaze, the yearning — those who wait for the Beloved say: when is the prayer? A lover never abandons the prayer. But when the one who loves the Beloved prays — one sees the image of the Beloved in the prayer — this is an endeavour toward the vision of Ḥabīb (the Beloved) ﷺ.

By the side of Muṣṭafā ﷺ, Imām Ḥasan, Sayyidatunā Khadīja al-Kubrā (raḍiy Allāhu ʿanhā), the sons of Ḥaḍrat ʿAlī ibn Abī Ṭālib (raḍiy Allāhu ʿanhu) — they would all come to him, saying: "O my mother! Describe the Holy Prophet Muḥammad Muṣṭafā ﷺ for us — keep us connected to him." And in his heart he thought thus.

The Blessed Physical Description (Ḥilya-e-Mubārak)

His blessed stature was neither very tall nor very short, but of a middling height — reddish-fair complexion, somewhat broader in the shoulders, a robustly built body. The head crowned with hair — curly somewhat but not coiled — as one looks at the face it shines. Like a full moon on a night — a blessed brow, pebble-bright, broad and high — clear, no break between the two brows, a continuous eyebrow, wider at the centre and narrower toward the edges. The eyes extremely beautiful and darkly deep — very dark at the edges, the lashes long and dark. The nose high and slightly reddish at the tip. A blessed tongue, reddish — a blessed beard, dark and dense — very close to the neck. The hands fair, large, with a single fine line on the palm. The joints strong. The calves slightly flexible. Both coming and going — at every step a light seemed to descend. Two shoulders: between them was the Khātam al-Nubuwwa (the Seal of Prophethood). Soft of face, of pleasant nature — the one who looks at you is struck with awe — the one who describes the Beloved: no one can describe him fully. Truly blessed — Ṣall ʿalayhi Muḥammadun wa Āluhu.

Imām Ḥusayn (ʿalayhi's-salām) narrates on the authority of his father ʿAlī al-Murtaḍā (raḍiy Allāhu ʿanhu): whenever Ḥaḍrat would come to his own court he would share out and distribute — one portion for himself, one for his special Companions, one for the general public. Your manner — asking after people's general welfare — giving attention to every matter — always speaking good things and restraining bad ones — keeping the balance in all things. Every person who came to Ḥaḍrat was received as a very important person. He would give a gift and instruction for every person. Your gatherings full of learning and composure — not a single harmful word, not a glance at sins, your own hand preventing them. The traveller's provision always prepared — travellers cared for. Imām Ḥusayn (ʿalayhi's-salām) narrates: the Holy Prophet Muḥammad Muṣṭafā ﷺ was always gentle and of good nature. Never harsh nor rude. Never speaking ill of anyone. Never ignoring anyone who came. Three things he never did for himself: (1) he never condemned anyone; (2) he never engaged in idle talk; (3) he never spoke without benefit. Whenever the Master would speak, his companions would lower their heads as if birds were upon them — they would not move. And when he finished speaking — then they would speak.

Veneration of the Sacred Relics and Blessings (Āthār wa Tabarrukāt kī Taʿẓīm)

Imām al-Bukhārī narrates on the authority of ʿUrwa ibn al-Zubayr (raḍiy Allāhu ʿanhu) that the Companions would perform wuḍūʾ (ritual ablution). Ḥaḍrat (the Holy Prophet ﷺ) would not let his wuḍū water fall to the ground — for those Companions who caught his wuḍū water, Ḥaḍrat would anoint it on their chests and faces. One Companion took all of Ḥaḍrat's wuḍū water from Zaynab bint Muḥammad ﷺ and a pain in his chest stopped at once. Another Companion took the wuḍū water from Ḥaḍrat and the pain of his heart ceased. These are the Companions' ʿāshiqān-e-Rasūl (lovers of the Prophet ﷺ).

Some people think that the veneration of relics and holy objects is polytheism — but veneration and esteem are one thing, and worship is another. Their tawḥīd (monotheism) is perfect — the position is that they are Allāh's chosen and guided ones, and the holy relics are those of a saint. The veneration of holy relics is not a form of shirk (polytheism); those who venerate them are sincere in their tawḥīd in their intention. The actual command is in his tawḥīd, and as to this:

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

"And take the Station of Ibrāhīm as a place of prayer." (al-Baqara 2:125)

The sign of kingship is that a Chest containing sakīna (tranquillity) from your Lord shall come to you, containing the relics left by the family of Mūsā and the family of Hārūn, carried by the angels. In this there is surely a sign for you if you are true believers.

The Role of Abū Baṣīr (Abū Baṣīr kī Kārkardagī)

The condition of the Ṣulḥ-e-Ḥudaybiyya (Treaty of Ḥudaybiyya) was that there should be no fighting for ten years — and that one party should be Quraysh and the other Madīna. The Muslims came to Ḥaḍrat ﷺ. Two disbelievers came after Abū Baṣīr (raḍiy Allāhu ʿanhu) — Abū Baṣīr said to one of them: "Your swords have become very heavy in your hand." He asked to look at one. Abū Baṣīr picked up the sword and struck — then, out of necessity, there was nothing to be done — and Abū Baṣīr was returned to Makkah. But an infidel also ran back to Ḥaḍrat ﷺ. Abū Baṣīr was returned — but the situation of the Quraysh continued to make the ṣulḥ (treaty) clearly expose the oppression and tyranny daily.

The Treaty of Riḍwān and the Peace of Ḥudaybiyya (Bayʿat-e-Riḍwān awr Ṣulḥ-e-Ḥudaybiyya)

When the disbelievers of Quraysh intended their injustice and Ḥaḍrat ʿUthmān (raḍiy Allāhu ʿanhu) was about to speak with the Quraysh for the purpose of going and entering Makkah, then a certain wrongdoer spread the news of Ḥaḍrat ʿUthmān's martyrdom among the Muslims — so all the Muslims were prepared to die. The Holy Prophet Muḥammad ﷺ took everyone's bayʿa (oath of allegiance) — everyone took the bayʿa from the last one — the name of this bayʿa is Bayʿat-e-Riḍwān. Ḥaḍrat ﷺ together with his five hundred men sat down and prepared himself for the decision — and the infidels looking at the sight of those hands saw the picture — and in their hearts they were saying — what is this — al-Ilāhī — and the spirit of the world rūḥ al-ʿālamīn lil-Fidāʾ. Abū Baṣīr (raḍiy Allāhu ʿanhu) makes war against the Quraysh army and performs admirably — then comes the great news from ʿUmar (raḍiy Allāhu ʿanhu): "Amān! Amān! Allāhu Akbar!" — the infidels were compelled and the Muslims were victorious — and the Fārūq Aʿẓam (raḍiy Allāhu ʿanhu) is present like thunder — "Remain straight — onwards — those who come before push them back." Ḥaḍrat the master says in this regard: "Allāh is Great, Allāh is Great." The spirit rawān and the heart begins to cry — kicking the knee and the rein and from both sides: there is no shelter from the side of God the Lord — "An infidel approaches you, in his company army cavalry and thousands of light warriors on foot, armour-clad guards and two thousand Khālid ibn al-Walīd's soldiers in command — two thousand fighters who are coming to fight, armoured guards — Fārūq Aʿẓam is present like thunder — keep ranks straight, advance, the ones coming behind push them forward." Ḥaḍrat's beloved, the Lord manifesting: the swords' brilliance — speaking sometimes in gratitude, sometimes in thanks, sometimes in prayer.

بجلی چمک چمک کر گرتی ہے چار جانب ہے ایک طرف سینا گویا تری گلی میں

Lightning flashes and falls on all four sides — As if on one side lies Sinai, as if in your lane.

The Night Journey and Ascension (Wāqiʿa-e-Miʿrāj)

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ

"Glory be to He Who carried His servant by night from the Sacred Mosque to the Furthest Mosque whose surroundings We have blessed, so that We might show him some of Our signs. Indeed He is the All-Hearing, the All-Seeing." (al-Isrāʾ 17:1)

He is the Pure Being who took His servant at night on a journey. The benefit of Miʿrāj Sharīf occurring at night is that Imān is proven by the Unseen. The outward and inner states are aligned — the night is more suited for the occasion because the night is more filled with engagement and helpful for the inner state.

At night Ḥaḍrat was together with Allāh before the Miʿrāj, and in the Miʿrāj too he rose to the Throne. The word ʿabd (servant) is used for him — Allāh Most High wished to manifest the complete servanthood of the entire world. Servanthood is that relationship with the Lord — every created thing is a servant of God — and the Messenger ﷺ is the Imām and Proof of this divine Lordship. Miʿrāj Sharīf has no worldly purpose — this servanthood is a pure quality — the best quality: "And I did not create Jinn and humans except to worship Me."

The journey from Masjid al-Ḥarām — the Sacred Mosque of Makka — to Masjid al-Aqṣā — the Farthest Mosque of Bayt al-Maqdis — then from Bayt al-Maqdis onward, the Ḥaḍrat ascended through the heavens to the highest point — the grandest of all ascensions. Then the Qibla was established. With all these thousand signs Allāh was showing His servant His own signs.

Regarding the Miʿrāj and the state of Abū Bakr (raḍiy Allāhu ʿanhu): the night was bright when Abū Bakr had no doubt — and in the daytime too Abū Bakr had no doubt. After Miʿrāj Sharīf when Ṣiddīq Akbar came to the mosque and was told: "Muḥammad claims he went to Bayt al-Maqdis last night" — Ṣiddīq Akbar replied: "I am confident of what is more amazing than this." Then he was asked: "Would you believe if someone else made this claim?" He said: "Yes, and more than this." This is why he was given the title of "Ṣiddīq" (the Greatly Truthful).

Is there a spiritual (rūḥānī) Miʿrāj? Jibrāʾīl (ʿalayhi's-salām) comes in the form of a human soul — how could this be more from the corporeal world? Rather the spirit exceeds the world of souls: when the souls of all the Prophets were gathered in him, the question arose: has the Lord the Almighty seen the Vision? Jibrāʾīl when in his human form is kept before him in the physical form — the spirit comes from the Throne and from both their souls combined. The physical Miʿrāj is proven by many ḥadīths. If people deny the physical Miʿrāj they will deny it till the Day of Judgement — but these ḥadīths about the physical Miʿrāj are established, and if one accepts the physical Miʿrāj there will be no remaining contradiction or dispute.

نہ اٹھا ہے نہ لٹے گا کبھی یہ پردہ تو اے نور خدا بے شک نقاب وحدت ہے میں یہ ہینک لگا کر حبس کو چاہوں دیکھ لیا ہوں اگر یہ آنکھ پر ہینک نہ ہو پھر نور، ظلمت ہے

This veil was never lifted and never will be — O light of God, doubtless the veil is the Oneness itself. I have seized this captive within and looked — If this eye has no veil then even light is darkness.

Excerpts from Sermons of Rabīʿ al-Ākhir (Iqtibāsāt-e-Waʿẓ ba Māh-e-Rabīʿ al-Ākhir)

Just as in Rabīʿ al-Awwal, Ḥaḍrat would similarly deliver sermons every year in the mosque of Kālī Kamān from the first of Rabīʿ al-Ākhir to the eleventh. Some excerpts from his sermons are presented here for reference.

★ Who does not know that a slave has nothing of his own — because he is one of his master's possessions. The slave who considers himself free is a transgressor. He who embezzles his master's property acts as a thief. He who is not contented with his master's will or permission is disobedient. The intelligent slave serves his master obediently night and day — his clothing, his food, his master's pleasure — this is his honour. The slave's dignity is in his master's dignity. Some people thank and obey; some look to fulfilment of their master's wishes rather than their own aims; some have no private concern and ask their master no private question — but strive always in the master's service, whatever his contentment deems fit — thinking the master's good is their own good. The master calls such a slave for his own honour and favour. He who is greater is given greater ḥimāyat (protection). The mirror is placed before the king — Maḥmūd sits upon the throne, distributes gifts to everyone — Ayāz rises and bows — and Maḥmūd completes Ayāz at that moment — we are all his slaves.

حسرت مرے پاس کیا ڈھراہے اک جان سو وہ بھی ہے پرانی

What have I to offer? — A single life, and even that is old. (Ḥaḍrat Ṣiddīqī)

لِلَّهِ الْأَرْضُ وَالسَّمٰوات میری ہر چیز ہے پرانی

To Allāh belongs the earth and the heavens — All of my things are old. (Ḥaḍrat Ṣiddīqī)

زم باطل کی باد مستی کب تک نادان یہ ادھائے ہستی کب تک تو بھی موجود اور حق بھی موجود ظالم یہ شرک و خودپرستی کب تک

How long the intoxicating wine of falsehood, O fool? How long this burden of vanity, O unwise? You exist, and the Truth also exists — O tyrant, how long this polytheism and self-worship? (Ḥaḍrat Ṣiddīqī)

ہم نے تو لاکھ ڈھونڈا کچھ پتہ نہ پایا مجنوں کدھر چھپا ہے لیلیٰ تری گلی میں دیکھا تو کچھ نہ پایا سوچا تو بس یہ سمجھا اک نام رہ گیا ہے میرا تری گلی میں

We searched a hundred thousand times and found no trace — Where is Majnūn hidden? In your lane, O Laylā! When I looked, I found nothing; when I thought, I understood just this: One name remains — mine — in your lane. (Ḥaḍrat Ṣiddīqī)

ہے پیشِ نظر خیالِ تیرا ہرچند ہوں پیکِر خیال

Before my gaze is the thought of You — Even though I myself am but a picture of thought. (Ḥaḍrat Ṣiddīqī)

The return of the ʿibād (servants) to Allāh comes in different ways. Some servants need God and return to Him. Some call this return tawba wa inābat; some call it "Mūsawī al-Sharb"; some call it "Ibrāhīmī al-Sharb"; some call it "ʿĪsawī al-Sharb". These are the awliyāʾ (saints) who have no particular aim — they have no intention from their own side — they surrender their will to the command of God — they serve at the command. And they call these awliyāʾ the "Muḥammadī al-Sharb". Their state becomes: mā yanṭiq ʿan al-hawā (he does not speak from desire).

One more thing worth remembering: the voluntary prayers (nawāfil) are more important than the obligatory in one respect — the intention and will in the voluntary prayers is always with Allāh. He who pleases Allāh completes his purpose. He who is under the command remains under it — his name is "Ṣāḥib-e-Qurb-e-Nawāfil". One more thing: remember that when a genuine saint reaches, his kirāmāt khawāriq ʿādāt (miracles that break customary patterns) are born from the ḥujjat-e-Ilāhī al-aqṣā (the highest divine proof) — the right of the Truth is this, and the taqaddur-e-Ilāhī (divine decree) is the result — and the greatest tajallī-e-Ilāhī (divine manifestation) is the rule:

موج دریائے ارادہ ہوں میں حبسرت انگیز روانی میری

I am the wave of the river of will — My flowing is a source of wonder. (Ḥaḍrat Ṣiddīqī)

The Chishtiyya (Chishtiyya)

★ Alā inna awliyāʾa'l-Lāhi lā khawfun ʿalayhim wa lā hum yaḥzanūn — "Know indeed that the friends of Allāh have no fear, nor shall they grieve." (Qurʾān 10:62)

For the physical description the Chishtī shaykhs possess qualities of dignity: moderately dark in complexion, the ears large, a compact posture, teeth well-formed, the joints firm — in all these things not ugly in the least, but there are some particular distinguishing qualities. Some retain Ghazālī's eye for writing — always in their eyes the condition of the early and later people. Each limb of their bodies full of dignity, composure, and serenity — every limb showing greatness — every movement in the heart full of divine love — all these qualities of the friends of Allāh are collected together. Those are found in that nation in whom there is the gift of the Rasūl ﷺ — those who follow his manner receive those special qualities.

Regarding the Chishtiyya — the world is known to be from Turkestan and Afghanistan where the Mongol and Avar peoples settled — their memorial remains in their history for the nations. From this land Allāh Most High raises a person of supreme dignity — namely Ḥazrat Khwāja Bahāʾ al-Dīn Naqshband (raḥimahu'llāh) — for he restrains the Mongols' hearts with his hidden power of spirituality. His constant footstep always firm on time, his hand firm with karamāt from the way of the sharīʿat. He reaches the mountains rushing — running in the valley and not a single drop of water spilling to the ground.

The Naqshbandiyya (Naqshbandiyya)

نقشبندیہ یہ مجب قافلہ اند کہ مددند از رہ بحرم قافلہ را ہم شیرانِ جہاں بستایین سلسلہ اند روبہ از حیلہ چلاں بگسلد این سلسلہ را

These Naqshbandiyya are a blessed caravan — They guide from their path toward the Sacred Precinct's caravan. They are the lions of the world that have established this chain — The fox that would slip away cunningly — this chain severs it.

The Akbariyya (Akbariyya)

Ibn ʿArabī (raḥimahu'llāh) is known in Andalusia (Spain). The force of natural philosophy and science is great there. People come from Africa, Asia, and Europe. With time and divine guidance, this leads to Ḥaḍrat Ibn ʿArabī who finds the spiritual wisdom and guidance of the Divine in the existing time of Ibn Rushd's (Averroes') philosophy. Ḥaḍrat Muḥyī al-Dīn Ibn ʿArabī (raḥimahu'llāh) — Ḥātim Ibn ʿArabī's descendants kept nothing hidden from their enemies. The purpose is the Fuṣūṣ al-Ḥikam of Ḥātim Ibn ʿArabī: "But most people do not know — and because of this his shaykh does not care whether those who do not know care or not."

مسجد میں رہو تم کو مانتا ہوں مندر میں پہنچو تم کو مانتا ہوں اس ناز و ادا سے تم کو پہچانتا ہوں جس رنگ میں آؤ کچھ نہیں پروا

In the mosque I know You — In the temple I know You. By this grace and manner I know You — In whatever form You come, it matters not. (Ḥaḍrat Ṣiddīqī)

The Shādhiliyya (Shādhiliyya)

The Shādhiliyya — from the history of Egypt and its rulers who are well-known for being soothsayers and magicians — star-worshippers — where marking each star according to every manner, with places, climates, colours, minerals, animals, foods, and birds, is a common practice. Every hour of the day and night a special symbol is made. In the morning the sun comes from the east, making special hours — the colour of the hour of morning — the colours of silk clothing — the hour with topaz and yellow gems — and the sun coming toward the mosque from the east: a particular prayer (azimet ya mantar paṛhna) — (Astaghfiru'llāh, Lā ḥawla wa lā quwwata illā bi'llāh).

From Allāh Most High in this land of Egypt was born a person of supreme dignity — namely Abū'l-Ḥasan ʿAlī al-Shādhilī (raḥimahu'llāh) — who asks nothing from anyone except Allāh. His total dependence is on Allāh alone — his obedience from Him. His famous supplication, the Ḥizb al-Baḥr (Litany of the Sea), which Ḥaḍrat used to recite, is:

يَا اللَّهُ يَا عَظِيمُ . . . . نَسْأَلُكَ الْعِصْمَةَ فِي الْحَرَكَاتِ وَالسَّكَنَاتِ وَالْكَلِمَاتِ وَالْإِرَادَاتِ وَالْخَطَرَاتِ وَالشُّكُوكِ وَالْأَوْهَامِ السَّاتِرَةِ لِلْقُلُوبِ عَن مُطَالَعَةِ الْغُيُوبِ . . . . فَتَّبِثْنَا وَانصُرْنَا وَسَخِّرْ لَنَا هَذَا الْبَحْرَ كَمَا سَخَّرْتَهُ لِمُوسَىٰ وَسَخَّرْتَ النَّارَ لِإِبْرَاهِيمَ وَسَخَّرْتَ الْجِبَالَ وَالْحَدِيدَ لِدَاوُدَ وَسَخَّرْتَ الرِّيحَ وَالشَّيَاطِينَ وَالْجِنَّ وَالْإِنسَ لِسُلَيْمَانَ . . . . وَسَخِّرْ لَنَا كُلَّ بَحْرٍ هُوَ لَكَ فِي الْأَرْضِ وَالسَّمَاءِ وَالْمَلَكِ وَالْمَلَكُوتِ وَبَحْرِ الْآخِرَةِ وَسَخِّرْ لَنَا كُلَّ شَيْءٍ يَا مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ

"O Allāh, O Most Magnificent … We ask You for protection in all our movements and stillnesses and words and intentions and thoughts — and the doubts and delusions that veil the hearts from contemplating the unseen … Establish us and give us victory and subdue for us this sea as You subdued it for Mūsā, and as You subdued the fire for Ibrāhīm, and subdued the mountains and iron for Dāwūd, and subdued the wind and the devils and the Jinn and men for Sulaymān … and subdue for us every sea that is Yours in the earth and the heavens and the realm of angels and the realm beyond — and the sea of the Hereafter — and subdue for us everything, O You in Whose hand is the dominion of everything, and to Whom all things return." (Ḥizb al-Baḥr)

دنیا ہی چلا جاؤ ہر شخص کو جو ملے تو اپنے خزانے سے یارب مجھے اٹھادے

The world goes on and meets every person — O Lord, raise me from Your own treasury. (Ḥaḍrat Ṣiddīqī)

The Rifāʿiyya (al-Rifāʿiyya)

The Rifāʿiyya — in the land of ʿIrāq, in the time of the ʿAbbāsid Caliphate, in a time of general heedlessness and luxury. Truthfulness is buried in falsehood. Allāh Most High raises from this land a person of supreme dignity — namely Sayyidī Aḥmad ibn Idrīs al-Rifāʿī (raḥimahu'llāh) — who demonstrates the true and refutes the false — proving the truth. He is filled with the fire of love. He then returns with his natural soul's instinct to the direction of the blessed tomb of the Holy Prophet ﷺ. He writes his testament with his blessed hand to the world — showing that Allāh's obedience is this: there is no god but Allāh, all false things are negated and the Truth alone remains. And bowing the neck — giving the sword — proving truth against falsehood. He cuts the false with the tongue in many ways: "With us all false things are indeed negated." But no shaykh knows this — and Allāh says: wa anahu ʾidhā ʿalimā wa lākin akthar al-nās lā yaʿlamūn (they know it, but most people do not know).

The Qādiriyya (al-Qādiriyya)

The Qādiriyya — Baghdād in the time of the ʿAbbāsid Caliphate was the centre of all the world of Islām and the destination of all the leaders of Islamic sovereignty — the seat of the Islamic Caliphate. In it were gathered the famous scholars, princes, commanders, and ʿulamāʾ — those chosen personalities that Allāh Most High had selected — Ḥāfiẓ, Ḥājī, qārī (reciter), ʿĀlim, Sayyid, walī — engaged in trade as well. There was nothing lacking in your person. What were the muʿjizāt (miracles) of Ḥaḍrat Ghawth al-Aʿẓam? Complete servanthood, perfect obedience, generous, gracious — pleasing in speech, keeping away from bad conduct — generous, keeping good character in every matter. In the gathering of the grandest honour — always present for the protection of those in need. Humility and lowliness is the complete conduct — tender of heart, even the mountains would lower their heads. This is why wherever one went, the local people would come. Baghdād was a great and magnificent city where people would arrive in great crowds for his sermons and mawāʿiẓ — the mosque would never be big enough — scholars and Awliyāʾ (saints) would crowd around him. Thousands of people brought within the circle of worship and obedience.

It is estimated that more than five hundred thousand idolaters and Naṣārā (Christians) accepted faith at his hands — and from one gathering more than a hundred thousand people took the robe of repentance, faith, and dedication and became honoured with the mantle of the tarīqa and wilāya (sainthood).

Once when Ḥaḍrat's son Sayyidī ʿAbd al-Razzāq was a young scholar on the pulpit, people listened silently — no wajd (spiritual ecstasy) appeared. Then Ḥaḍrat Ghawth al-Aʿẓam came on the grand pulpit and just said one sentence — and all night long he kept saying only that. The state was such that as soon as the blessing of the turban came, all the people sat down calmly and then began throwing their robes and wraps around. In a state of istirāq (absorption), Ḥaḍrat was giving a talk on reliance on Allāh — then a snake appeared. The snake came from all sides, stopped, and then disappeared — Ḥaḍrat's talk did not pause. Ḥaḍrat Sayyidī Ḥammād Dibbās (raḥimahu'llāh) says gently: "Go, and you will meet" — "Go and you will be killed — go and do not flee." Ḥaḍrat says: "Extend your hands in long supplication — because the divine decree is not averted except by supplication — lā yuradu'l-qaḍāʾa illā al-duʿāʾa."

★ Ḥaḍrat Ghawth al-Aʿẓam (raḍiy Allāhu ʿanhu) notes some subtle matters concerning the Qādirī ṭarīqa — presented here in brief outline:

You say: I am of the people of the unseen — of the ahl-e-mujāhada wa muḥāsaba (people of spiritual struggle and self-accounting) — the awla'l-ʿazm (determined ones) — the ten characteristics: hardships that Allāh established as practices, making them firm and elevated in degree when accomplished:

Never eat anything forbidden — no lying — no harming anyone.
Avoid lying — even in jest, no lie in the heart with any intention.
Avoid breaking one's word or promise.
Avoid cursing any creature — or at least avoid giving more pain to any who is more wretched.
If any creature does evil to you — even if they oppress you — do not curse them.
Absolutely do not consider any ahl-e-qibla (those who face the Qibla in prayer) as being disbelievers, polytheists, or hypocrites.
Turn away from sins — your own hand will stop them from reaching you.
Never show excessive disrespect to any person or place excessive guard against them.
Cut off hope from people.
Adopt humility and helplessness in both good and bad times.

If you see the younger person — look at him and think: what sins has he done for himself and I have not? If you see the older one — look: this is a divine gift I have not received from worship as he has. If you see the ignorant one — he has done ignorant sins and I have perhaps done them with knowledge. If you see the disbeliever — perhaps his ending in Islām will be good.

Ḥaḍrat Ghawth al-Aʿẓam (raḥimahu'llāh) says: when the servant becomes humble, his body rises. If there is no one to help him, then everything also cannot help him. Then when the creation has no help and the Creator also does not accept the duʿāʾ — then in the apparent and inner causes the servant becomes completely helpless — and his soul undergoes fanāʾ (extinction). Now he lives just by the will of the divine decree — he becomes like a dead child in the hands of a slave-woman, fully at the disposal of the divine order — the tawakkul (reliance on Allāh) is complete.

One worthy and important instruction: following the two types of command is essential:

1. The command that comes from Sharīʿat (religious law) — Allāh's command is to be followed from it.

2. The command that is amr bāṭinī (inner command) — he who reaches it in that state of fanāʾ, for him the command is truth and pure sincerity in action. The ḥāl-e-fanāʾ (state of extinction) is such that the will of the servant in this world becomes completely of no consequence of its own.

Ḥaḍrat Ghawth al-Aʿẓam presents to Allāh Most High's authority — Allāh opens to him the doors of the inner world. He looks at the external and is given good things — when grief comes to such a servant, Allāh's mercy comes upon him and he becomes an instrument of divine decree — like a dead child in the slave-woman's hands, like the gardshiw in the horseman's hands. One tawḥīd is above all.

The Awliyāʾ (saints) are of different types of sharb (spiritual orientation): those in Tawḥīd in doubt and looking at the Beloved — "ʿĪsawī al-Sharb" — those with no particular aim — "Muḥammadī al-Sharb". Their condition: mā yanṭiq ʿan al-hawā (they speak not from desire). These are described as follows:

وَمَا قُلْتُ هَذَا الْقَوْلَ فَخْرًا وَإِنَّمَا تَكَلَّمَ رَبِّي فِي لِسَانِ الْحَقِيقَةِ

"And I did not say this word out of pride — but rather My Lord spoke in the tongue of Reality."

The self (nafs): it does not exist — has no real meaning — it is pure non-existence — in the eyes of mere convention I exist. Ḥaḍrat Ghawth al-Aʿẓam (raḥimahu'llāh) says: when the servant becomes humble, his body rises. If no one helps him then everything too cannot help him — then his duʿāʾ is not accepted — then in the apparent and inner causes the servant becomes completely helpless — his soul undergoes fanāʾ — and now he lives just by the river of the soul and the divine decree is complete — he becomes like a dead child in the hands of the slave-woman or like a gardshiw before the horseman. Two types of command to follow:

1. The command that comes through Sharʿ — follow Allāh's command through it.

2. The command that is amr bāṭinī — pure fanāʾ afʿāl (extinction of actions) and riḍā wa taslīm (contentment and submission). If the state of fanāʾ arrives, the actual obedience is the true action — the will and intention of the servants in this world has no independent significance.

Allāh Most High presents His near and chosen servant — and so opens to him the doors of the inner world — granting him good things — granting contentment — if grief strikes a servant not answered — if any lawful matter — if he is pleased he takes from it and if displeased he abandons it — so the whole nafs begins to go away — then the nafs qualities and human attributes depart and the soul alone remains — and the divine mercy comes and he becomes an instrument of divine decree — like a dead child in the arms of a slave-woman or before the horseman. The wishes fade, desires disappear — Allāh is the only goal — tawakkul (complete reliance), trust — nothing of this world — devote the complete will to Allāh's obedience — one tawḥīd is above all.

What do you want to know? For detailed knowledge the works of Ḥaḍrat Ghawth al-Aʿẓam are: Futūḥ al-Ghayb, al-Fatḥ al-Rabbānī, Ghuniyat al-Ṭālibīn, al-Amālāt al-Ṭūshiyya — apart from these: Mujīb al-Jawāhir, Qalāʾid al-Jawāhir, al-Fatḥ al-Mubīn. Also in Ḥaḍrat's own instructions some are mentioned. So let him who wishes to believe, believe — and those who wish to deny, may deny.