Dealings with the Nobility
امراء سے معاملت
Once, the son of Nawāb Mīr ʿUs̱mān ʿAlī Khān Āṣaf Jāh VII, Nawāb Hāshim Jāh Bahādur, came to Ḥaḍrat's service along with some notable persons of Hyderabad. He enquired of Ḥaḍrat how he might obtain a meeting with him. Ḥaḍrat said to those notable persons: "My disciples come to me — I give them instruction in Qurʾān and Ḥadīth, and some counsel. Why do you not go to them?" He answered: "I shall come to your door and accompany you." Ḥaḍrat replied: "You should go to their homes. If they need you, they will come to you themselves. Visiting the homes of the nobles — that is not a good thing."
Urging the ʿĀbid Jāh to Perform the Prayer
One of the sons of Āṣaf Jāh VII, Nawāb ʿĀbid Jāh Bahādur, came to Ḥaḍrat's service along with other nobles. He expressed his desire for the honour of a meeting. Ḥaḍrat had him sit, then asked him to perform two rakʿāt (units of prayer) before proceeding. At that moment, ʿĀbid Jāh immediately carried out the command, performed wuḍūʾ (ritual ablution) and two rakʿāt of prayer, and then presented himself at Ḥaḍrat's service. After the Friday prayer he had the honour of meeting him. Ḥaḍrat called him by his name, took hold of his hand, and applied the scent of his blessed hand to his nose. Through this meeting after the Friday prayer, the effect was such that Nawāb ʿĀbid Jāh became consistent in his five daily prayers and was seen at the assemblies of Ḥaḍrat Niẓām's grandchildren — he was strict in observing fasting (ṣawm) and ṣalawāt (invocations of blessing upon the Prophet ﷺ), and would pray only for Allāh's sake.
Honouring the Children of Āṣaf Jāh VII with the Recitation of the Kalima
Nawāb Ṣalāḥat Jāh Bahādur and Nawāb Bahādur, brothers of Āṣaf Jāh VII, brought Ḥaḍrat to the recitation of the kalima (the Declaration of Faith: Lā ilāha ill-Allāh). He was deeply moved to shed tears, saying: "It is a matter of the highest honour that Nawāb Ṣalāḥat Jāh Bahādur has come to me. I am merely a servant. It is a great honour that I should receive his discipleship. He said: 'We are proud to call ourselves your disciples.'" Ḥaḍrat continued to speak at length about the importance of proper conduct (adab) and reverence.
The late Nawāb Aʿẓam Jāh Bahādur and Nawāb Muẓaffar Jāh Bahādur's children had taken up the study of Qurʾān and Ḥadīth with Ḥaḍrat in great earnestness. Ḥaḍrat was reluctant to give answers to their requests for instruction — whether at his residence or in the mosque — for it seemed a great burden. Nawāb Makkram Jāh used to enquire of Ḥaḍrat about his children's education in the same manner. When the late mother of Nawāb Ṣalāḥat Jāh Bahādur passed away, they sent word to Ḥaḍrat, who gave instructions to come to the mosque to participate in the funeral prayers and burial.
Reverence for the Word of God
One of Ḥaḍrat's sons, Nawāb Jawād Jāh, passed away, and Ḥaḍrat went to offer his condolences. The recitation of the Qurʾān was in progress — umarāʾ (nobles), mashāʾikh (spiritual masters), fuqarāʾ (dervishes), ʿulamāʾ, and all manner of people were present and occupied in listening. People began to rise and leave. But Ḥaḍrat remained seated, absorbed in the Qurʾānic recitation throughout. Ḥaḍrat's disciples noticed that his presence was brightening the gathering. Ḥaḍrat remained intent on the recitation, showing no sign of leaving.
The Makkah Mosque and the Gifts
On the side of the Makkah Mosque (Masjid Makkah), the government brought some workers alongside Ḥaḍrat to carry out repairs. Gifts (tuḥfas) arrived from these workers. Today, these gifts too have found their way into the mosque. The final khatm (closing ceremony) had the name of the Saudi King, Ibn Saʿūd, upon it. They brought this matter to Ḥaḍrat's attention. Ḥaḍrat said: "The mosques are to be kept free of such entanglements in worldly affairs." The objection of Mawlānā ʿAbd al-Qādir Ṣiddīqī was that this was against established tradition — Ḥaḍrat had graced the mosque, and it was he who gave the instruction that the name be erased from the record and everyone informed at once.
The King's Reverence at the Time of Prayer
Ḥaḍrat also had an invitation from the ʿulamāʾ, mashāʾikh, and the table-companions of the Niẓām. Ḥaḍrat arrived and took his usual place. He said: "My associate, Ṣiddīqī Ṣāḥib, is here." Ḥaḍrat's custom was that whenever he arrived from somewhere, he would immediately go forward to greet everyone — and everyone would get up and come forward. But on this occasion Ḥaḍrat restrained himself from going forward. He remained absorbed in the food of the table-gathering. The formal invitation for Ḥaḍrat had now come to an end. The men remained in conversation about their connection (nisbat) with Ḥaḍrat — when Naṣīb Qudrat Nawāz Jang Bahādur came to Ḥaḍrat and took hold of him. Ḥaḍrat said to him: "I am not your master." He entreated him. "You mentioned Ḥaḍrat, or you cited me twenty times — yet how am I on your side? Nawāb Ṣāḥib, I am dying every moment. Once, he extended his hand holding some gifts — he presented them with great patience, saying: 'I am reminding you with full attention. Your wealth, your honour — who owns what? This is our place. When difficulty comes, Ḥaḍrat arrives immediately and is of help — even to the greatest Amīr.' Despite all this, when Ḥaḍrat was present, he sat simply — a plain throne, a simple mat (masnad), whatever was at hand."
Meeting with the Queen of the Deccan
Once, Ḥaḍrat was asked by Dulhan Pāshā to come for a meeting: "You should meet us." A day and time were arranged. So Ḥaḍrat came to the meeting-place at the appointed time. Dulhan Pāshā Bahādur's mother's family were present, and the queen was proud of this lineage. The queen received Ḥaḍrat at the door with full respect, made a salutation, and led him to a seat. Dulhan Pāshā's situation had been a great trial for years — there had been much strife. She began to speak: "I have heard that you say what is beyond what anyone gives." Ḥaḍrat replied: "I am among the servants of Allāh who can give counsel to people — but I cannot be the Prophet ﷺ in that form. But reciting the ṣalawāt (blessings) upon him brings that state of serenity — you recite a great deal. You will be safeguarded, God willing. You carry the colour of that eternal light. Until the time of death, that colour will not leave you. We ourselves shall remain in that state. But tell me — what is it that you seek? From whom should I take the pledge (bayʿa)?" Ḥaḍrat replied: "In this matter I am the servant of the Messenger of Allāh ﷺ — for whose guidance I am entirely committed. To whom do you look for a murshid (spiritual guide)?" She said: "I look to my own murshid. Allāh, the Omnipotent and Eternal, carries out His command. I have come here following this command. This matter is connected with the soul (rūḥ). I do not wish to make it known to anyone connected with any government. And between us, during our conversations, this question continued to arise." Then Ḥaḍrat said: "The king's court was visited on a Friday — it was the time of the ʿAṣr prayer — the carriages were going past. Al-Salāmu ʿalaykum was said and then they quickly disappeared — and the ladies too were seen going back."
Manifestation of Loyalty — Subjects or the King?
In the final period of the British era, disturbances had begun to erupt on all sides — riots broke out in Hyderabad too. Many people could no longer sustain themselves in their usual manner, having lost wealth and position. Some had begun to show hostility to Ḥaḍrat. Ḥaḍrat advised them: "You should also give the counsel that as far as possible the image of Orangeburg should be maintained. So the question arose: is there any illness in the community?" Ṣiddīqī Ṣāḥib reported: "Ḥaḍrat was asked this question, from those coming in large numbers." Ḥaḍrat said: "Thousands of my devotees — my children are also among them. As long as I am alive, those connected to me will not leave on their own. When I leave this world, they will no longer be able to come and go. My rest is in remaining with this community. So the question of the community (koṭhī) was resolved here."
Nawāb Bahādur used to give his war memoirs (yād-jang) speeches at the height of the Muslim Unity movement and was in the habit of making statements about non-Muslim affairs. The question of whether it should be said to subjects or to the king had reached such a level of tension that Ḥaḍrat himself wrote a verse on this matter:
سلاطین سلف سب ہوگئے تدر اہل عثیں مسلمانوں کا تیری سلطنت سے ہے نشان باقی
The sultans of old are all gone, absorbed among those of old ;
Of the Muslims, a trace still remains — of your sovereignty.
This verse of the Muslims burned as a lament through Ḥaḍrat — war memoirs began, taunt became a curse. Ḥaḍrat felt a hidden pain from this. The verse continued to be recited at the king's court and he went on walking. The king was coming along — Al-Salāmu ʿalaykum was said, and he quickly disappeared. Even the ladies were seen going back.
At this time it seemed as if the community's sword was as if being spoken of — Ḥaḍrat's thought returned to this. Ḥaḍrat said the king's rule must be obeyed because it is natural for kings to desire return to their homeland and the desire for true faith is innate. He took a Qurʾān in his hands and his companion, Muḥammad Ḥusayn Qādirī, sat with him — they came to the gate of the gathering. Permission was granted to enter. The guards asked who had taken Ḥaḍrat's sword to leave and bring it in. "Where was the command from?" asked Ḥaḍrat. "Ṣiddīqī Ṣāḥib gave permission," was the answer. So Ḥaḍrat had come at the permission before this — there was the chair for seating. Ḥaḍrat went up into the orchard. Ḥaḍrat — Mawlānā Adham , Mawlānā Adham's voices came forward a few steps. Ḥaḍrat placed his hand on his chest and gave the greeting (salām). Ḥaḍrat was greatly eager for the meeting — a conversation began. "I ask you something," said Ḥaḍrat. "What did you ask? I am among those who give instruction to children, the common people, and the mawlavī (village clergy). Why would you say such things? Why would you announce them so that one can hear them directly?" Ḥaḍrat replied: "You can be reassured." The question was asked of Ḥaḍrat: "Is it to subjects or to the king?" Ḥaḍrat answered: "In our religion, the Muslims who come to the mosque for the Friday prayer are all free — they are all considered liberated. When the Imām takes someone under his command, they come under the Imām's authority. If the Imām makes an error against the principles of religion, you should no longer follow the Imām. If the Imām commits an ordinary error, you should remain with the Imām, as obedience to him is still required." Ḥaḍrat gave satisfying answers and went on to discuss many issues.
The Matter of ʿĪd al-Fiṭr
Once in the month of Ramaḍān, between one city and another, there arose a matter of moon sighting (ruʾyat-i hilāl). On account of the differing opinion regarding the date of the ʿĪd prayer between cities, some were still observing the fast while others were celebrating ʿĪd. Ḥaḍrat was asked: "I shall act as Ṣiddīqī Ṣāḥib says." Several close disciples were present in Ḥaḍrat's service at that time, who referred this matter to him. Ḥaḍrat quoted a ḥadīth of ʿAbdullāh ibn ʿAmr (raḍiya Allāhu ʿanhu), that the Messenger of Allāh ﷺ indicated with both hands, pointing with both sets of fingers (i.e., ten fingers twice — twenty-nine) and said: "The month is thus — and thus — and thus," then on the third time closed one finger (i.e., the thumb), indicating twenty-nine days. He also said: "Keep the fast, and watch the moon; if the sky is overcast, complete thirty days." After quoting this ḥadīth, Ḥaḍrat instructed: "Do not look at the moon-sighting of other cities — the moon-sighting of our own city shall be our authoritative opinion. The city had neither the mosque nor the ʿĪdgāh reach the ʿĪd prayer." Only at Masjid Afḍal Ganj did Ḥaḍrat lead the ʿĪd prayer for those who were celebrating the ʿĪd, with the result that their fast became obligatory upon them.
Once, the royal household (shāhī) sent a female attendant (khāṣa bīgam) to Ḥaḍrat, as was the royal custom — should anyone come to Ḥaḍrat at the king's time from the palace, the attendant would be sent ahead to present herself. Ḥaḍrat accepted the gift and on a small slip of paper (parcha) wrote a few words and returned it. He sent the verse back:
عشق تو ہر گزنہ دار اللہ تیرا یاد ہے تیری مد پر مصطفیٰ اور حیدر قرار ہے
Love never abandons — Allāh always remembers you;
On your shore, Muṣṭafā (the Prophet ﷺ) and Ḥaydar (Imām ʿAlī) are your foundation.
Ḥaḍrat kept this verse for himself — lines of poetry would be gathered and read, and returned again and again. Each time a verse was delivered. The condition remained constant. Ḥaḍrat Niẓām had many grandchildren, sons-in-law, and members of the royal households who were disciples of Ḥaḍrat — but Ḥaḍrat never visited anyone's home at the call. However, those who desired the blessing would come to Ḥaḍrat of their own accord and make supplication for their needs.
The Extraordinary Gifts of the Sālār Jang
Nawāb Mīr Yūsuf ʿAlī Khān Sālār Jang wrote to Ḥaḍrat with a special personal address and asked him as a private favour to come and examine his rare curios (nawādirāt), keeping them together and presenting them. He brought a sword and a very fine jewel-piece (qabtī ) and showed them. Sālār Jang said joyfully: "This sword belonged to the Emperor Jahāngīr." And showed the qabtī, saying: "And this jewel is the finest of Malika-i Nūr ." Manuscripts, letters, and calligraphic texts were also observed. Sālār Jang reported: "Ḥaḍrat wrote up a note and saw to these matters. All the curios were composed by the hand of Ḥaḍrat Mawlā ʿAlī ." All the curios are there for review. After this, Ḥaḍrat said to Sālār Jang: "I thank you from the depths of my heart that you gathered and selected these curios one by one."
The Matter of Walī al-Dawla
Walī al-Dawla was one of the nobles and a companion of Nawāb Muḥammad Walī al-Dīn Khān. A longing to visit Ḥaḍrat had arisen in his heart. He had been ensnared in wine for many years, so deeply that it had become his familiar companion. At night, the foul habit afflicted him. He came to Ḥaḍrat and was in his service, and Ḥaḍrat said: "Bāwā! Now I have become wholly your servant — what can I do?" He asked: "Will none of Ḥaḍrat's servants come with me?" Ḥaḍrat answered: "Bāwā! None of Ḥaḍrat's servants can be of any service to you like that. You should come along with me." He said: "Bāwā! I am with you." Ḥaḍrat said: "The happiness of Nawāb Ṣāḥib is that — you should come with me. My service and your servants — who will do what? — But I am telling you: by the time you reach Madīna Ṭayba (the blessed city of Madīna), at the jiss al-taqyīd you will pass away." A poet wrote beautifully:
رند کے رند رہے ہاتھ سے جنت نہ گئی
The libertine remained a libertine — yet Paradise never slipped from his hands.
His son Nawāb Rashīd Jang, despite being the son-in-law of Ḥaḍrat Niẓām, would come to Ḥaḍrat in service — he would arrive dishevelled, barefoot, and with loose hair. He would kiss the blessed hands, place his lips on the feet, keep his hands joined, remain in the doorway, present petitions, and go off.
Supplication for Sarkār Akbar Ḥaydarī, the Grand Vazīr
It so happened that Sarkār Akbar Ḥaydarī was also at the station (isteshan). Once Ḥaḍrat was about to depart by train. Ḥaḍrat was present at the station. He came close to Ḥaḍrat, bowing his head near his hands. He had the bearing of a student and a supplicant. Ḥaḍrat placed his hand upon his head and made duʿāʾ (supplication): "May Allāh keep you, and make your works good — He is your well-wisher in all kingly and noble affairs. May Allāh help you in good deeds and make you a helper of good affairs." He was the Grand Vazīr at that time.
The Devotion of the Mahārājā
Mahārājā Kišan Parshād Yāmīn al-Salṭanat Ḥaydarābād summoned Ḥaḍrat to his residence one night in Hyderabad at the time of Maghrib (sunset prayer). Ḥaḍrat was ready and prepared to go out. At that very moment, Nawāb Ghulām Muḥammad Ṣāḥib Abū Saʿīd Khān — the devoted companion of Ḥaḍrat and one who read the Qurʾān — came to Ḥaḍrat at the time of the ʿAṣr prayer. As he came, rain began to fall on account of him. "Well, come now," said Ḥaḍrat, "change your garments and we shall go out." The Mahārājā was present at Ḥaḍrat's invitation. Ḥaḍrat instructed him: "Abū Saʿīd Khān Ṣāḥib has come from so far away, enduring such hardship, to come and recite Qurʾān. ʿAbd al-Qādir is coming — let us leave the Qurʾān recitation and have the motor cars turn away."
The Mahārājā Bahādur used to be present at Ḥaḍrat's service in his final years. Once he brought his children, sat them alongside him, and placed his children in Ḥaḍrat's lap — weeping, and the children weeping too. Ḥaḍrat placed his hands upon their foreheads and began to comfort them. His murshid's (spiritual guide's) custom — whenever he would make duʿāʾ (supplication), he would name the murshid. So he gave ṣadaqa (charity) and prayed: "May Allāh's blessing be good for the hereafter." The Mahārājā then placed his feet on the ground and the children went out weeping greatly. He wiped the tears from the feet and rose. He asked, weeping: "What else?" Ḥaḍrat replied: "I too desired the very same supplication." The Mahārājā's entire family — all the Muslim children and offspring of Ḥaḍrat are reported to have taken the pledge (bayʿa) with him.
کفر و اسلام تیرے کا کل رنگ لے لوٹے نہ دھرم باقی نہ ایمان ہے جاتا باقی
Both unbelief and Islam took their entire colour from you and returned —
Neither dharma (religion) remained apart, nor does faith (īmān) go away.