THE BELOVED MESSENGER

[ T y p e t h e c o m p a n y n a m e ] [ T y p e t h e c o m p a n y a d d r e s s ]

[ T y p e t h e p h o n e n u m b e r ] [ T y p e t h e f a x n u m b e r ]

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Irshad Soofi Irshad Soofi Siddiqui Chishti, Rabi ul- Awwal 1421 Revised Thursday, May 06, 2010. Inspired by an Urdu lecture Prof. Allama Taahir -ul-Qadri called More Pritum jaisa aur na Kohi

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786/92 THE BELOVED MESSENGER

Allah says in the 48th Sura, al-Fath (Victory) الفتح in Verse29:

ن هم اء على الكفار رحاء ب ي د رسول الل والذين معو أشد محم

Muhammad is the Messenger of Allah ; and those who are with him are strong against Unbelievers, (but)

compassionate amongst each other

LOVE AND INTELLECT The essence of our entire religion and the Holy Qur'aan is to fulfill our duty of becoming the „Slave of Allah or ‘ibadullah’. The Holy Qur‟aan is read is read in Arabic, whether one understands or not, to acquire „The Theology of Servitude‟ or ‘ta’abbud’ which literally means „to make oneself a slave‟. It is not for the layman to read translations and derive rulings (ahkaam) if that‟s not our specialty. Allah says in the Holy Qur‟aan in the 16th Sura an-Nahl (the Bee) :in verse 43 النحل

فاسألوا أىل الذكر إن كنتم ال ت علمون

Consult the people of remembrance (dhikr ذکر ) if you don‟t

know

an-Nahl (the Bee) النحل produces Honey which is a medicine and its sweet, and it

produces wax, to make candles, which gives us light (nur) and it teaches us to consult with the Intimates of Allah أهل الذكر. Thus Allah named this Sura

an-Nahl (the Bee) النحل to „cure our hearts‟ give us „Sweetness of Imaan‟ and to

interact with the illumined Aulia to infuse „light in our hearts‟. Dhikr ذکر‎, means

to be conscious of Allah and ahl refers to those people who are always conscious of Allah , nothing makes them heedless of Allah as asserted in the 24th Sura an-Nūr (the Light) ور .in verse37 الن

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رجال ال ت لهيهم تارة وال ب يع عن ذكر الل وإقام الصلة وإيتاء الزكاة

Men whom neither merchandise nor selling ب يع diverts from the remembrance of Allah and the keeping up of prayer

and the giving of poor-rate (Zakaat);

Also dhikr means the Holy Qur‟aan: Allah says in the 15th Sura, al-Hijr (the Rocky tract) الجر in verse 9:

إنا نن ن زلنا الذكر وإنا لو لافظون Assuredly We alone have revealed this Dhikr (the Holy

Qur‟aan), and surely We alone will guard it.

Dhikr also refers to the Holy Prophet . Imam Samarqandi 1 reports and Qadi Iyad bin Musa موسى بن عياض القاضي 2 writes that, Hazrath Mujaahid , the Ta’bieen,

asked Hazrath Abdullah Ibn Abbas3 as to when the Holy Qur‟aan says in the 13th Sura Ra’d (Thunder) الرعدVerse28 says that:

القلوب تطمئنح الل بذكر أال

With Allah ‟s remembrance, the heart finds its equilibrium (entrainment)

1 Faqih Abu'l-Layth al-Samarqandi (d.373 ah / 983 ce) a Hanafi Jurist and Quraan Commentator. Well known as al-Faqih (The Judge) and Imam al-Huda (The Imam of Guidance). 2 Qadi Iyad bin Musa موسى بن عياض القاضي)) born 1083 in Gibraltar, Spain - 1149) was the great imam of Ceuta, a city of Spain

located on the North African side of the Strait of Gibraltar and, later, a high judge (Qadi) in Granada. He was one of the most famous scholars of Maliki Jurisprudence. He is also well known as one of the seven saints of Marrakech, Morrocco and is buried near Bab Aïlen. 3 Ibn Abbas was born in 3 BH (618-619 CE) and his mother took him to the Holy Prophet Muhammad before he had begun to suckle. Muhammad put some of his blessed saliva on the newborn's tongue, and that was the gifting of his extensive knowledge. He attained that stature in virtue of the Holy Prophet ‟s prayer: "O Allah! Give him knowledge of Islam and teach him the meaning of the Qur‟aan." [Ahmad, Musnad, Vol. 1: 266]

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So what is the remembrance of Allah ? He answered:

„Muhammad

One of the titles of the Holy Prophet is The Remembrance of Allah (zikrullah). Allah says in a Sacred Tradition (Hadith e Qudsi) that is in Ash-shifa bi Ta'rif Huquq al-Mustafa,4 املصطفى حقوق بتعريف الشفاء كتاب of Imam al- Qadi Iyaadh :القاضي عياض بن موسى

‎Ja altu ka zikram min zikri fa man zakaraka zakarani

O My Beloved! I have made you My remembrance, so whosoever remembers thee, in fact has remembered Me'.

So the remembrance of the Holy Prophet is in actuality the remembrance of Allah.

A foreign ambassador come into the gathering of the Holy Prophet Muhammad and his sahaba and he didn‟t know who the Holy Prophet was because the nur-e Muhammadi had become so inundated in all their beings. They were illuminated people. That‟s one aspect of it but another is that he did not raise himself up above his own companions. Some of the companions asked if they could make a chair or raised platform for him so that people could distinguish him. He refused. A man went to meet the Holy Prophet , he was trembling with fear thinking that he was about to meet a king. The Holy Prophet said to him,

4 Kitab Ash-shifa bi Ta'rif Huquq al-Mustafa, (كتاب الشفاء بتعريف حقوق املصطفى‎, Healing by the recognition of the Rights of the Chosen

one), of Qadi 'Iyad (d. 544H / 1149CE) is perhaps the most frequently used and commented upon handbook in which Muhammad's life, his qualities and his miracles are described in every detail. Generally known by its short title, Ash-Shifa, this work was so highly admired throughout the Muslim world that it soon acquired a sanctity of its own for it is said: "If Ash-Shifa is found in a house, this house will not suffer any harm...when a sick person reads it or it is recited to him, Allah ., will restore his health."

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"Calm down, I am not a king, I am but the son of a Quraysh woman who used to eat Qadid (dried meat)5

ahl refers to the people linked to the Holy Prophet through blood or a spiritual chain (Shajrah6). It‟s an obligation to consult people whose hearts are constantly engaged in the remembrance of Allah الذكر أهل .

To become the abd or „slave of Allah‟ is to become a king, not to be emotion-less, just go through the motions and turned into an unbalanced human being. Some of our people believe this; they say that if you want to protect Tauhid7, then put down everybody and even refuse to revere the Holy Prophet .

Naam par Tauhid keh, inkaare tazeeme Rasul

Kya ghazab heh, kufr koh kehte heh jaahil ikhtiar

In the name of protection of tauhid, they deny reverence to The Holy Prophet

What a pitiful state, the ignorant are calling disbelief, caution

This is not Tauhid. The „Slave of Allah ‟ or ‘ibadullah’ as he or she draws closer to Allah ;acquires new qualities and actualizes his or her innate potential of being khalifatullah- fil- ard. Every ritual imposed upon us in Islam is to institute positive change and development. Islam is a treasure house of the blessings of Allah .We can benefit from this inexhaustible treasure house only if we like a slave, submit to (itteba) our beloved Holy Prophet , love him intensely and strive to imitate his nature.

5 Authentic Hadith. Narrated by Abdullah Ibn-Masoud. From "Tahdhibul-Kamal", 141/2 6 Shajrah is the record of the line of succession of a Sufi Shaykh. It traces the spiritual genealogy from the present Shaykh, back in the line to the Holy Prophet Muhammad , who first translated the spiritual possessions. 7 Tauhid: Allah‟s Unity. The declaration of Allah‟s Unity

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Allah has told us in the Holy Qur'aan in the 33rd Sura al-Ahzaab الحزاب (the

Confederates) in verse 21:

حسنة أسوة الل رسول ف لكم كان لقد

Verily the best model is The Holy Prophet

or

Ye have indeed in the Messenger of Allah a beautiful pattern

A model has to be imitated, with the spirit to become like the model. The model that we are striving to copy had such unique qualities placed in him by Allah that he could gesture with his blessed hand at the sun causing it to move. He pointed to the moon and it split in two and he ordered space to give way so that he may reach the point where the radiations of Allah ‟s essence is centered. Our beloved Holy Prophet is the most perfect khalifatullah and is the embodiment of what Allah says in the Holy Qur'aan, in the 45th Sura, al-Jāthiyah (the Kneeling) in verse13:

نو إن ف ذلك ل يعا م ماوات وما ف الرض ج ر لكم ما ف الس يات وسخرون لقوم ي ت فك

Allah has (endowed the human beings with such powers and) made the constitution of everything in the heavens and

the earth in such a fashion, so as to be controlled and conquered by man. In that are signs for those who reflect (on

the nature, constitution and utility of things)

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In our attempt to „submit our will‟ to Allah we reach conviction that none can be like our Beloved Prophet for he is the personification of this mastery and therefore the most perfect khalifatullah8. This adoration leads to love for him and aspiration to imitate him to the best of our ability. According to the Holy Qur'aan in the 5th Sura, al-Mā’idah المآئدة (the Table spread) in verse48, Islam is

combination of intellectually following the law and lovingly implementing it.

هاجا لكل جعلنا منكم شرعة ومن

To each among you we have prescribed a law and an open way (of implementation).

The „law‟ is the Shariah and the methodology of implementing the law i.e. Minhaaj or Tariqah is „love‟. The best model personifying the implementation of the law with love is the Holy Prophet . To make the Shariah a cult is not what Islam demands. Islam is a revolt against the concept of cult. Islam is based on Tauhid or Unity hence the law and love should be blended with hikmah or wisdom. If only one aspect is pursued it leads to imbalance and the production of religiously unbalanced personalities. The law leads to academic pursuit and contemplation on the creation (Fikr) leading to knowledge of the creator with the „external eye‟. Love leads to Zikr (remembrance of Allah), which leads to recognition or Marifat of Allah with the „internal eye.‟ So Zikr and Fikr take one to ones goal and the goal is Allah. Therefore one should create unison between love and intellect. The momentum on this journey is provided by an all-absorbing love (ishq) for the Holy Prophet a love that acts as fuel to propel one on this path. Allah loves the Holy Prophet and he wants the Muslims to follow him with love, in order to obtain Allah ‟s love.

8 al-khalifah: A viceregent of Allah. Al-khalifah of Allah is the perfected human being who has fulfilled his raison d'être. He has carried the Trust which Allah offered him, the Trust of being a locus of manifestation for the Name Allah. Al-khalifah is the perfect man in whom Allah contemplates His own Name-derived Perfection. No-one is called khalifah except through the perfection of the Divine Form within him.

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Allah says in the 3rd Sura, Aal-i- Imraan عمران آل [The Family of „Imraan] in

Verse 31:

قل إن كنتم تبحون الل فاتبعون يببكم الل

Say: "If ye do love Allah , focus on me as a slave (out of love): Allah will love you

An attitude of extreme love and respect for the Holy Prophet should be maintained. Allah warns that the slightest disrespect for him will render all deeds null and void. Allah says in the Holy Qur'aan, the 49th Sura, al-Hujuraat [The Inner Apartments] الجرات, Verse 2:

يا أي حها الذين آمنوا ال ت رف عوا أصواتكم ف وق صوت النب وال تهروا لو ض أن تبط أعمالكم وأنتم ال تشعرون بالقول كجهر ب عضكم لب ع

“O Believers do not raise your voices above the pitch of the voice of the Holy Prophet and do not talk with him in the

fashion which you speak amongst yourselves. If you make even this slight unconscious mistake, remember All your acts

of virtue (amaal) [your salaah, prayers, fasting, pilgrimage (hajj), and alms giving (zakaat),} will be canceled totally and

you will not even know it (thus closing the door of repentance).

Therefore it is said:

Ba Khuda diwaana Bashi Ba Muhammad ushayaar

Approach Allah as a crazy person but be on your guard when approaching His Beloved

One should recognize the status of the Holy Prophet here in this world to remain with belief and obtain salvation in the hereafter.

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SEEING AND BELIEVING The analysis of faith (Iman) begins in the grave. Narrated by Hazrath Anas bin Malik9

عليو هللا صلي هللاا رسول قال : قال عنو، هللا رضي مالک بن أنس عن ليسمع إنو و أصحابو عنو وت ول ق به، ف وضع إذا العبد إن : وسلم وآلو

الرجل؟ ىذا ف ت قول کنت ما: ف ي قوالن في قعدانو، ملکان أتاه نعالم ق رع د عبد أنو أشهد : ف ي قول المؤمن فأما وسلم، وآلو عليو هللا صلي لمحم

بو هللاا أبدلک قد النار، من مقعدک إل انظر : لو في قال . ورسولو هللااعا ف ي راها النة، من مقعدا ي : لو ف ي قال والکافر المنافق وأما: قال . ج

ي قول ما أق ول کنت ! أدري ال : ف ي قول الرجل؟ ىذا ف ت قول ماکنت ضربة، حديد من بطارق ويضرب ت ليت، وال دريت ال : ف ي قال ! الناس

ر يليو ن م يسمعها صيحة ف يصيح فق . الث قلي غي اللفظ وىذا عليو مت .10للبخاري

Narrated by Hazrath Anas bin Malik11

9. Alim computer software See also 2:422.

امليت: باب اجلنائز،: کتاب ويف ،1338: الرقم ،462/ 1 القرب، عذاب يف جاء ما: باب اجلنائز،: کتاب الصحيح، يف البخاري أخرجه: 18 رقم الديث 10/ 4 النار، وأهل اجلنة أهل الدنيا يف هبا يصرف اليت: باب وأهلها، نعيمها وصفة اجلنة: کتاب الصحيح، يف ومسلم ،1673: الرقم ،448/ 1 النعال، خفق يسمع

: کتاب السنن يف والنسائي ،4752: الرقم ،238/ 4 القرب، وعذاب القرب يف املسألة يف: باب السنة،: کتاب السنن، يف وأبوداود ،2873: الرقم ،2233 12293: الرقم ،126/ 3 املسند، يف حنبل بن وأمحد ،2351: الرقم ،97/ 4 القرب يف املسألة: باب اجلنائز،

11. Alim computer software See also 2:422.

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The Messenger of Allah said, "When Allah 's slave is put in his grave and those that accompanied the funeral

leave and the deceased hears their retreating footsteps. Two angels come to him and make him sit and ask, 'What you

said [i.e. what belief you held] about this man (i.e. Muhammad) [in your worldly tenure]?' The faithful believer

(mu‟min) will say:

'I testify that he is Allah ‟s perfect slave and His Messenger.'

Then they will say to him:

'Look at your place in the Hell Fire; [due to your recognition of the Holy Prophet Muhammad ] Allah has given you

a place in Paradise instead of it.'

So he will see both his places." (Qatada12 said, "We were informed that his grave would be made spacious." Then Qatada went back to the narration of Anas who said;)

Whereas a hypocrite or a non-believer will be asked, "What did you say about this man?” He will reply:

"I do not know; but I used to say what the people used to say."

So they will say to him:

"Neither did you know nor did you realize his status from guidance‟

12 Hazrath Abu Qatada al-Ansari

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Then he will be hit with iron hammers once, that he will send such a cry as everything near to him will hear, except

Jinn‟s and human beings. [Sahih Bukhari, Darussalam Publishers, July 1997, King Fahd National Library,

Volume 2, The Book of Funerals, Page 242, Hadith Number 1337]

According to other books of Ahadith, in the grave the angels will ask three questions i.e.

من ربك1. Who is your Rab?

Whether one answers this question successfully or not the angels proceed to ask

ما دينك2. What is your Deen?

Again, whether one answers the second question successfully or not the angels proceed to ask the most important, primary

question: ماكنت تقول ف ىذا الرجل ممد

3. Mah kunta ta kulo fi hazah rajulin Muhammad ? What you used to say about this man, Muhammad

The first two are short questions. The third question concerning the Holy Prophet would be a long question, because my love says that Allah loves to lengthen the beloved's Zikr or remembrance. The third question is not, „what do you say,‟ but „what you used to say.‟ What was your belief (Aqaid) about this personality? What you used to say in your lectures, on your pulpit (mimbar), in your gathering (Jamaat) and what did you write in your books?

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There you spoke as you willed, but now that you have seen him, bring to mind what you said!

گ ان سے اہ آج مدد مان ن آج لے ان کی پ

ا ں اگر مان گن امت می ن ں گے ق ی

ہ ما ن ھر ن پ

Aaj leh un ki panah, aaj madad mangh un seh

phir na manenge, qiyamat meh agar maangaya

Seek his favour in this world and obtain his help today

We will not accept if you accept him, after seeing his status, on the Day of Reckoning.

Belief or aqaa'id13‎ عقائد or aqidah عقيدة‎ ‎ will change once one sees the Holy Prophet

but it will be too late. The Holy Qur‟aan says in the 14th Sura Ibrāhīm (Abraham) ب راهيمإ in verse 27 that recognizing the status in this world is a

prerequisite for giving a successful answer in the grave.14

ن يا وف الخرة ويضلح الل ي ثبت الل الذين آمنوا بالقول الثابت ف الياة الدحالمي وي فعل الل ما يشاءالظ

Allah will give stability those who believe, with the Word that stands firm, in this world and in the Hereafter; but

13 aqā'id‎ عقائد or aqidah عقيدة‎ ‎ is a branch of Islamic studies regarding the beliefs associated with the Islamic faith

14. Alim computer software: Sahih Al-Bukhari Hadith 6.221 Narrated by al- Bara bin Azib Allah's Apostle said, "When a Muslim is questioned in his grave, he will testify that none has the right to be worshipped but Allah and that Muhammad is Allah 's Apostle, and that is what is meant by Allah 's Statement: “Allah will keep firm those who believe with a Word that stands firm in this world and in the Hereafter." (14.27)

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Allah will leave, to stray, those who do wrong: Allah does what He wills.

All disputes regarding the Holy Prophet ‟s personality are due to not recognizing (ma’rifa15) or not attempting to know his personality with love. It is only the „intimates of Allah‟ or Aulia who have been „blessed by Allah with true recognition‟ (Ahle Marifah) that can teach us to appreciate the personality that they have seen. Allah gives us an example of how opinions change after witnessing, in the Holy Qur‟aan in the narration of Yusuf and Zulaikah. The ladies of Egypt mocked Zulaikah for falling in love with a slave i.e. Hazrath Yusuf . Allah says in the Holy Qur‟aan in the 12th Sura, Yusuf (Joseph) ي وسف in verse

31:

ا عت ف لم واحدة كل وآتت متكأ لن وأعتدت إليهن أرسلت بكرىن سهن ينا من ا عليهن اخرج وقالت سك وق لن أيدي هن وقطعن أكب رنو رأي نو ف لم

كري ملك إال ى ذا إن بشرا ى ذا ما لل حاش

So when she (Zulaikha) heard their deceitful talk, she sent for them and arranged a meeting for them. (She placed fruit

before them) and gave each one of them a knife and requested (Yusuf): „Walk out before them (so that they may

realize the cause of my state of mind).‟ So, when they glanced at Yusuf (Joseph and) saw (his dazzling beauty), they began to

15 ma'rifa: Divine knowledge. Ma'rifa is a light which Allah casts into the heart of whomsoever He Wills. This is the true knowledge which comes through tasting (dhawq), unveiling (kashf) and witnessing (mushahadah). This knowledge is from Allah, it is not Allah Himsellf, because He is Unknowable in His Essence. The triad on the path of return to Origin is fear (makhafah), knowledge (ma'rifa) and love (mahabbah). Fear leads to knowledge which opens into unconditional ove of Allah. It is said that spiritual struggle (mujahadah) is child's play whilst ma'rifa is men's work.

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exalt (the charm of his ecstatic beauty) and (in a dazed state) cut their hands (instead of fruits served to them). And

(having seen him) exclaimed (spontaneously): „God save us! This is not a human being; he must be some exalted angel

(i.e. an embodiment of light descending from the transcendent realm of divinity)!‟

They said he is“not a human being” (bashar). Allah did not rectify them in the Qur‟aan because Allah knows when you look beyond the human status you see much more. Therefore the Holy Prophet has a „human status‟ (bashar), which was seen by the general population whilst the nur or light status was seen by "some" whose love had opened their internal eye or Basirah. The Holy Prophet said to Hazrath Abu Bakr as reported in Hadith. Muhammad al-Mahdi al-Fasi16 quotes the following hadith in his commentary of Dala'il al-Khayrat or Dalaail u'l Khayraat Wa Shawaariq u'l Anwaar Fee Zikri's Salaat Alan Nabiyyi'l Mukhtaar (The Waymarks of Benefits and the Brilliant Burst of Sunshine in the Remembrance of Blessings on the Chosen Prophet)17 called Mutaala’a Al-Maseraat اخلريات دالئل جبالء املسرات مطالع that the Holy Prophet Muhammad said:

16 Muhammad al-Mahdi al-Fasi also known as Abu Isa Abu Abdullah Muhammad al-Mahdi ibn Ahmad ibn Ali ibn Yusuf al-Fihri al-Fasi was a well-known Sufi, biographer and historian from Fes. He was born in Ksar al-Kebir on May 17, 1624 and died 20 February 1698. He was buried in the mausoleum of his great grandfather Abu l-Mahasin Yusuf al-Fasi. He was the author of the many works on Sufism including three commentaries on the Dala'il al-Khayrat the most famous being اخلريات دالئل جبالء املسرات مطالع

17 Dala'il al-Khayrat or Dalaail u'l Khayraat Wa Shawaariq u'l Anwaar Fee Zikri's Salaat Alan Nabiyyi'l Mukhtaar (The Waymarks of Benefits and the Brilliant Burst of Sunshine in the Remembrance of Blessings on the Chosen Prophet) is a famous collection of prayers for Islamic prophet Muhammad, which was written by the Moroccan Sunni Sufi and Islamic Scholar Muhammad al-Jazuli (died 1465). It is popular in parts of the Islamic world amongst traditional Muslims - specifically North Africa, the Levant, Turkey, the Caucasus and the South Asia and is divided into sections for daily recitation.

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.ريب غري حقيقة يعلمين مل! بالق بعثين والذي! ابکرأب ياO Abu Bakr ! I swear by that Being who sent me with the

truth. My Reality is known to none besides my Lord.

Thus the Reality of his status or haqiqat (truth), only Allah knows. All saw the „Human Status‟ or bashariat; some saw the „Light Status‟ or nuraaniat, whilst Allah alone knows „the Reality‟ or Haqiqat. UNKNOWABLE STATUS After the passing of the Holy Prophet the beloved Sahaba, on the instruction of the Holy Prophet issued before his passing into the realm of Divine Beauty, visited Hazrath Uwais Qarni who asked them many questions about the Holy Prophet since he had never seen him in person. Amidst these questions, in a state of love and yearning he asked

“Did you see my Rasul” or “did you see his reality?”

There is a Hadith quoted by Great Aarifeen including Ghawth al-Azam Shaykh Abd al-Qadir Jilaani in Sirr al-Asraar18; it is accepted by the entire Ulama in which he says:

سل مر نبي وال مقرب ملك فيهم يسعين ال وقت لل ا مع ل

“Li ma alahe waqtun, la yasowni fi him malakum, mukaarabum wala nabiyun mursal”

There is an aspect of my life when my personality is projected in that direction then I am with Allah and my time is with Allah. It is at a level where no angel brought

18 The Book of the Secret of Secrets: Shaykh Abd al-Qadir Jilani: al-Baz Publishing Fort Lauderdale, Florida Section Fifteen, page 76

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near and no Prophet sent as a Divine Messenger could even witness it as to what it is. It transcends everybody.”

“Ham waha heh jaha hom koh bi, kuch hamari kabar nahi ati”

I was at that level and in that state where all thoughts of me are annihilated. The report which stands behind the saying of the Holy Prophet is from his beloved wife Hazrath Aisha Sidduiqa who says:

“One day I went into the room of the Holy Prophet where he was sitting. I went inside and I said, „Salutations to you My Beloved („as salaam mu alaikum - Ya Habibi‟.) The Holy Prophet raised his eyes towards her and asked, „who are you‟? (“Man anti”). He is asking his own beloved wife as to whom she was! She says she replied, „I am Aisha, daughter of Abu Bakr‟ (Aisha binti Abu Bakr). The Holy Prophet said, „who is Abu Bakr? (Man Abu Bakr). His closest, beloved friend is Hazrath Abu Bakr but he is asking, “Who is Abu Bakr?” „The Mother of the Believers‟ says that she replied‟ Abu Bakr, the son of Kahafa (Abu Bakr ibn Kahafa). The Holy Prophet asked, „Who is Kahafa‟? (Man Kahafa). Hazrath Aisha Sidduiqa says,”I shivered and trembled and immediately left.” She says that when she met the Holy Prophet again she said, “Sir, do you remember I met you at such and such a place at such and such an hour? Then you asked me “who am I?” Startled! I replied that I am the daughter of Abu Bakr and then you asked me “man Abu Bakr” why did you ask me that?” The Holy Prophet replied,

“Ya Aisha!

سل مر نبي وال مقرب ملك فيهم يسعين ال وقت لل ا مع ل

Li ma alahe waqtun la yasowni fi him malakum, mukarrabum wala nabiyun mursal”

There is an aspect of my life when my personality is projected in that direction then I am with Allah and my time is with God. It is at a

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level where no angel brought near and no Prophet sent as a Divine Messenger could even witness it as to what it is. It transcends everybody.”

How can I explain this status of the Holy Prophet ? How could Hazrath Abu Bakr ? So great, greatest among the Sahaba! How could Hazrath Ali ? Yet you see little, little Molvi's, walking on their two legs, opening their mouths that the Holy Prophet is just like our elder brother. What are you talking about? He is just our elder brother. It is an insult to human reason, it is an insult to the Holy Qur‟aan, it is an insult to your Iman, and it is to lay eggs at your feet. You cannot damage the Holy Prophet and his status but you are going to damage yourself. Beware of it! Allama Iqbal says

وستمہ ا ں ہ وی ش را کہ دی

ی ب رساه خ

مصطف

ب

ی است ہب ول مام ب

دی، ت رسن

و ب

ہ ا اگر ن

Ba Mustafa bi rasa khesh ra keh din hamahoost

Agar bahoo na rasidi tamaam boo lahabeest.

Take yourself to the feet of the Chosen One for he is the Deen

If you cannot reach him all else is flaming futility (you remain Abu Lahab)

The same report is taken one step further by the Urafa (people of recognition) who say that Hazrath Aisha asked; seizing the opportunity:

„Who are you, O Messenger of Allah ?‟

(Man anta, Ya Rasulullah?)

This is the divine secret known only to those whom it is made known, therefore Hazrath Mehr Ali Shah says:

ں ڈھولن دی ی ئ ل پ

ی من کوئ

ولن دی ں ب ی ئ ا پ ھے ج

ت ی پ کر مہر علی ا چ

Koii misl nahin dholan dii

Chup kar Mehr Ali

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ithay jaa nahin bolan dii

There is no similarity for the Beloved

Maintain silence Oh Mehr Ali!

This is not the place for metaphors

[Seal your lips O Mehr Ali;

the secret is not spoken to all and sundry]

In the narration of Hazrath Yusuf and Zulaikha there is no Legal Lesson or Shari masla being conveyed by Allah , but a lesson of love or Bayaaneh Muhabbat is being conveyed in this narration. Seeing and believing is a lower level of belief than accepting without seeing. To expound what I am saying I will narrate a story to you,

Once the Caliph, Harun ar-Rashid and his wife Zubaida Khatoon were walking along the riverbank when they saw the Madjzoub19 Saint Bahlul Dana making little clay houses, by poking his foot into the clay. These Madjzoub hide their intelligence behind acts of insanity and it is only a few that recognize them. Some reports say that Bahlul, who always taught the Caliph some lesson, was the half-brother of Harun Rashid. Zubaida asked Bahlul what he was doing and he replied that he was making houses for Heaven. She asked him if she may purchase one and he said it would cost her ten dinars. She promptly gave him the money, which he threw into the river. He told her that she might leave since she has acquired her house in heaven (Jannah). As they walked home Harun laughed and said that she had been fooled. That evening Harun dreamt that he was in heaven. In

19 majdhub: He is the one who is under the influence of Divine Attraction(jadhba). The power of this Attraction brings about spiritual intoxication (sukr) and indifference to all that is other-than-Allah (masiwa--Allah). In being drawn towards Allah the majdhub experiences excessive ecstasy. The Divine Attraction can descend with great force during the "spiritual audition" (sama ') when the hearer becomes thoroughly intoxicated by his yearning and love of Allah.

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front of a house with a sign saying that this was Zubaida‟s House. As he tried to enter the house the angels stopped him. He told them that this was his wives house but they protested saying that only in the earthly life the husband can utilize the wife‟s house. They said that in heaven each one gets what he earned in the earthly life. He awoke in a cold sweat and he told his wife that he had to see Bahlul first thing in the morning. They found Bahlul at the same place that morning, doing exactly what he did the previous day. Harun told him that he wished to purchase a house. Bahlul told Harun that it would cost him ten thousand dinars. Harun asked him why the price had escalated since yesterday and he replied that yesterday's customers had bought without seeing.

ASSOCIATE WITH LOVERS The Holy Qur‟aan wants us to learn ishq (true love) and directs us to associate with those who have this love, which is an infectious love.

کر دے ا دل ن لکے ای وے د ے ہ لت ب ج ری ق

‎ے ی ہ ت ا ے لگائ ج ی ہ ہت

ی ن ی ہ آگ لگت

‎ی عن د الرؤوف صوف

Qareeb jalte huwe dil keh, apna dil kar deh

Yeh aag lagti nahi, lagayi jahti heh.

Associate with those who have a heart burning with love

This fire of love cannot be ignited on its own. Those who possess the fire light it.

Na kissi keh dil meh jaga milli

Na kissi keh dil ki talash heh

Mujhe dil jalloh seh heh waasta

Kissi dil jalle ki talash heh

Neither am I in any heart

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Nor do I seek one

I desire hearts ablaze with love

I seek a heart ablaze to set me alight

Coming back to the Hadith that I quoted at the very beginning, it says the person depending on how successful one is on answering the questions will be shown his place in heaven or hell. Therefore the acquisition of heaven is dependent on having the right belief concerning the Holy Prophet . KNOWING AND RECOGNISING There is a big difference between knowing and recognizing. E.g. Everyone has knowledge or Ilm of who the ex-President of South Africa, Nelson Mandela, is, but if the President dresses simply and sits among a group of people without his entourage, very few will recognize him. The few who recognize him will point him out to the rest. If it is difficult to recognize the seen, how difficult it must be to recognize the unseen. Therefore the association with those who know Allah is the only way to know Allah. The Awliya point the way to Allah and take us close to him. All those who recognize the President also do not have the liberty of associating with him. It is only those who have a friendship with him, who may shake his hand, associate and have a conversation with him. The level of association also differs according to the relationship and intimacy. Those who have recognition of Allah or Marifat don‟t necessary possess a relationship or Ta'alluq with him. The level of relationship or Ta'alluq is also dependant on the intimacy or Nisbah20. It is also those that possess Ta'alluq and Nisbah that can take us close to Allah. All those that have a relationship and association with the

20 nlsba: Relationship. Lordship is the relationship (nisba) of the "He-ness" to the entity. The "He-ness" (huwiyyah) in Itself does not require such a relationship, but it is the entities that demand it. Allah has placed the Divine Names between Himself and the cos-mos, and from this connection relationships (nisab) are formed. Each Name is a relationship, not an entity. Each existent thing has a specific relationship with one particular Divine Name. That Name will exert a stronger effect and a greater power over the existent thing than any of the other Names. .

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President cannot enter his Office or private chamber until they are invited. It sometimes happens that whilst waiting for an audience the ministers notice that a shabbily dressed individual, with ruffled hair, riding a bicycle is allowed into the private presidential chamber, without any delay. On enquiry they learn that this is the Presidents barber for whom the President has been waiting. The peep into the room and are surprised to see the President allowing this man to hold a jack-razor to his neck. They hear the President asking him why he was late and him explaining that he was facing eviction from his council home due to certain difficulties. They hear the President telling him that since he is one who serves him he will resolve the problem with the council. He then tells the President that he is not alone in this plight since seventy of his neighbors also have the same problem. The President tells him not to worry since he will sort all those people‟s problems on account of them being his barbers neighbors. Therefore it is those that serve or make khidmat that have a very intimate relationship or Nisbah. Allama Iqbal has stated,

Tamana darde dil ki hoh toh kar khidmat fakiro ki

Nahi milti heh yeh gohar badashawo ki khazano meh

If you wish to attain your hearts yearning then serve the faqirs or intimates of Allah

This jewel cannot be attained from the treasures of worldly kings

Amongst the possessors of recognition (Saahibe Irfaan) also their are gradations, since all recognizers do not have a „close personal relationship‟ or Ta’alluq21. Ilm

21 ta'alluq: Connection or firm adherence. Ta'alluq signifies a relationship, such as that which exists between an attribute and its object, or a name and its effect. When considering "Self-annihilation"(fana') as three distinct stages, ta'alluq occupies the third stage. This indicates that the knower of Allah remains firmly attached to the essential property of sainthood (wilayah) and is never separated from it in any situation. The first and second stages of fana' are takhalluq and tahaqquq.

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progresses into irfaan, which in turn leads to Ta’alluq. Khidmat or service of Sahibe Irfaan develops Ta’alluq and Nisbat. It is mentioned in the Hadith, Sahih Muslim Hadith 6836 Narrated by Hazrath Abu Hurraira 22

Allah's Apostle said: Many a people with disheveled hair are driven away from the door, but they are so pious and have such a

relationship with Allah, that if they are to swear in the name of Allah, He would definitely fulfill that.

Sahih Muslim Hadith 6351Narrated by Hazrath Abu Hurraira 23

Allah 's Apostle said: Many a person with disheveled hair and covered with dust is turned away from the doors (whereas he is held in such a high esteem by Allah) that if he were to request in the

name of Allah (about anything) Allah would fulfill that.

Remember those who associate with those who have ta alluq also benefit. The Hadith says, The Prophet's role as intercessor between creation and Creator is demonstrated by his position as the one whom Allah consults with regard to his Community. The following authentic Hadith establishes this:24 Hazrath Hudhaifa said:

"The Holy Prophet Muhammad was absent and he did not come out until we thought that he would never come out again. When he did come out, he fell into such a long prostration that we thought that his soul had been taken back during that prostration. When he raised his head he said: 'My Lord sought my advice (istasharani)

22. Alim computer software 23. Alim computer software 24. Narrated by Imam Ahmad in his Musnad (5:393), and Haythami said in Majma al-zawaid (10:68) that its chain was fair (hasan).

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concerning my Community, saying, "What shall I do with them?" I said, "What You will, my Lord, they are Your creation and Your ser-vants!" Then He sought my advice again (fa istasharani al-thaniya), and I said to Him the same thing, so He said, "We shall not put you to shame concerning your Community, O Muhammad!'"

Then He informed me that the first of my Community to enter paradise will be seventy thousand, each thousand of whom will have seventy thousand with them [four billion, nine hundred million], and none of them shall incur any accounting…

This is the status of Aulia. The Qur'aan says in 43rd Sura az-Zukhruf الزخرف (Ornaments of gold) in verse 67:

ء المتقي إال عدوي لب عض ب عضهم ي ومئذ الخل

On that Day, all friends and acquaintances will become enemies to one another except the pious. (Only their friendship and nearness

[wilaya] will prove fruitful.)

There is a Hadith [Sahih Muslim Hadith 990] in which it is stated that Hazrath Rab‟iah bin Ka‟b used to serve the Holy Prophet . Once the Holy Prophet asked him to ask for whatever he wanted [sal Rabbiya]. Narrated by Hazrath Rab‟iah ibn Ka'b

I was with Allah ‟s Messenger one night, and I brought him water and what he required. He said to me: Ask me (salni) anything you

like. I said: I ask your company in Paradise. He (the Prophet) said: or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by devoting yourself often to

prostration.

The report that stands behind this Hadith is as follows. Hazrath Rab‟iah ibn Ka'b says:

“At that time, I was a young man and poor. I had neither family, nor wealth, nor place of abode. I used to shelter in the Veranda (Suffah)

of the mosque with other poor Muslims like myself. I thought carefully as to what I should ask. O! Messenger of God ,' I said, 'I

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ask you to implore Allah on my behalf to make me your companion in Paradise.'

He in effect said, “Ya Rasulallah I want to serve you in the next world as I am serving you now.” The Holy Prophet Muhammad remained silent for a long while and then asked:

'Any other request, besides that, Rab‟iah?' 'No, O Messenger of Allah , Nothing can match what I have asked you.' 'Then, in that case, assist me for your sake by performing much prostration to God.'

Imam Abd al-Wahhab al-Sharani25 (d. 973 ah) states the Holy Prophet said salni (ask me). This reveals that only he, who could deliver on such a request, could say, „ask me anything‟. KNOWLEDGE AND RECOGNITION There is a difference between „knowing and recognizing‟ (jaan aur pechaan). The Ulama have knowledge of Allah and His beloved Messenger that they pass on verbally [Ilme qaal] but the „possessors of recognition‟ (aarifs) recognize their state [Ilme haal]. Therefore one has to establish a relationship (ta’alluq) with the Aulia Allah who are „possessors of Allah 's recognition‟ [Sahibe Irfaan] E.g. Maulana Rumi sought recognition of Allah from Hazrath Shams Tabrez . Hazrath Abu Hanifa counts Hazrath Bahlul Majnu a.k.a. Bahlul Dana , as one of his teachers since he sought recognition of Allah from his teachings. Imam Shafi sought recognition of Allah from Hazrath Shaibaan Rai . Hazrath Imam Hambal sought recognition of Allah from Hazrath Bishar

25 Imam Ash-Sha'rani is a Classical scholar born in 898 Hijri, from the point of theory, philosophy and practice was a Sufi of the first class, at the same time being one of the original and authentic writers of Fiqh and it's principles. A Hanafi scholar of comparative fiqh and author of numerous works on Law and tasawwuf, among which al-Tabaqat al-kubra a collection of Sufi biographies containing the numerous miracles reported from the Awliya. He authored of numerous works on Law and tasawwuf, among which al-Tabaqat al-Kubra. His introduction and exposure to Islamic learning was concerned with the 'ulum al-wahb (“gifted knowledge of the Sufi”), as opposed to a traditional and rigorous study of Islamic sciences. One of his ancestors, Musâ Abu „Emrân, was the disciple of the great Sufi Shaykh Abu Madyan Ghaus al-Maghribi .

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Hafi . Why did all the great Imams of Islamic Law seek out these Intimates of Allah? They could never have been seeking advise on the Shariah. They were definitely seeking that Supreme Being who‟s Shariah they implement from those that had attained His recognition and proximity.

ور کہ ی ہ ن ل سے آگے

ا عق گزر ج

ے ں ہ ہی زل ن ے، من راغ راہ ہ چ

Traverse beyond intellect, for this light; is a lamp on the path not the destination

Dayaare ishq meh apna maqaam payda kar

Establish your state in the circle of intense love.

Relationship With The Messenger Of Allah Is Relationship With Allah Qurb or closeness of the Holy Prophet is closeness to Allah . The Holy Qur‟aan states and reinforces this at many places, e.g. To attain Allah ‟s Forgiveness the Holy Qur‟aan says in the 4th Sura, an-Nisaa (Women) النسآء in Verse 64:

الرسول لم واست غفر الل فاست غفروا جآؤوك أنفسهم ظلموا إذ أن هم ولو ابا الل لوجدوا رحيما ت و

“If these people who transgress the divine law and damage their personalities, come to you, (My Beloved Messenger), and ask Allah 's forgiveness, and you intercede and ask forgiveness for

them, they will find me ready to forgive again and again.”

To pledge allegiance to Allah, the Holy Qur‟aan says in 48th Sura, al-Fath (Victory) الفتح in Verse10:

ا ي بايعونك الذين إن أيديهم ف وق الل يد الل ي بايعون إن

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(O Beloved!) Indeed those who pledge allegiance to you in fact pledge allegiance to Allah alone. Allah ‟s hand is over their hands (in

the form of your hand).

The Holy Qur‟aan says regarding obedience in the 4th Sura, an-Nisaa (Women) :in Verse 80 النسآء

الل أطاع ف قد الرسول يطع من

He who obeys the Messenger of Allah has only obeyed Allah

Allah says in the 3rd Sura, Aal-i- Imraan عمران آل [The Family of „Imraan] in Verse

31, how to obtain Allah ‟s love:

تبحون الل فاتبعون يببكم الل قل إن كنتم

Say: "If ye do love Allah , focus on me as a slave (out of love): Allah will love you

Allah has made The Holy Prophet s action His action 8th Sura, al-Anfāl :in verse17 (Spoils of war) الن فال

رمى الل ول كن رميت إذ رميت وما

When you threw (a handful of dust), it was not your act, but Allah‟s.

The Holy Qur'aan has made it clear in the 4th Sura, an-Nisaa (Women) النسآء in

Verse 150:

ورسلو الل ب ي ي فرقوا أن

"Do not separate Allah from His Messengers"

Ala Hazrath, Imame Ahle Sunnat, Maulana Shah Ahmad Rida Khan , of Barailly says in a poem:

ی ب و مالک کے حب کہ ہ گا کہو ی و ما لک ہ ں ن می

را ن را ت ں من ہی

ں ن ب وب و محب می ی مح ی عت

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Meh toh Malik hi kahuga keh hoh Malik keh Habib

Ya‟ni Mahboob o Muhib meh nahi mera tera

I will call him my Master, because he is the Master's Beloved

Implying that betwixt the Beloved and the Lover there is no mine and yours

This concept is elaborated by Ibn-i-Taimiyyah, a renowned Muslim scholar followed by the Wahabbi School of Thought says: 26

"Certainly, Allah has appointed the Holy Prophet as His stand-in

at His own place in case of command of commission, command of omission, disclosure of the facts' 'and interpretation of the laws.

Hence, discrimination between the status of Allah and that of the Prophet with reference to any of these issues is absolutely

prohibited in Islam.

Understanding the basic concept and legislative status of Prophethood in Islam, one can properly appreciate the reason, why, in Qur‟aan single indicative has been used for two nouns one signifying the name of God and second that of the Holy Prophet in 9th Sura, at-Tawbah (Repentance) وبة :in verse 62 الت

مؤمني كانوا إن ي رضوه أن أحقح ورسولو والل

Allah along with His Messenger has a greater right that they should please Him. If they are the believers, (they should have known

this fact and should have pleased the Messenger . Allah is pleased only if the Messenger is pleased because their pleasure is

but one and the same).

26. Ibn-i-Taimiyah As-Sarim-ul-Maslool, p.41

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Here ‘hu’ is the indicative, signifying the sense of one, but has been used to indicate both Allah and His Beloved Messenger Salutations How does one establish a relationship with the Holy Prophet ? The only method is to continuously greet him. Salaam creates a relationship. E.g. If you have a little store and notice a wealthy person, being a prospective beneficial customer driving pass daily without looking at your shop, and you wish to secure him as a customer then you have to attract his attention. The first few days you will gesture with your hand and greet [make salaam to] him. Eventually he will return the gesture. As the relationship develops he may open his window and reply to your greeting. As time progresses he may stop to make your acquaintance. As the friendship develops, eventually he looks for you as he drives pass. If he does not see you on a certain day he may stop and enquire as to your whereabouts. If perchance you are ill he may come to your house to visit. Salaam developed the friendship to such a level that the once, stranger has concern for you and your well being. Insha- Allah: Sending salaam daily on the Holy Prophet will, develop your relationship with him. One-day he may come into your dream. Or like Imam Bosiri the composer of Qasida Burda he may come to your home. Your may even be fortunate like Imam Busiri's, Spiritual Guide. Sheikh Abul Abbas Mursi who said,

عليو وسلم طرفة عي ما عددت نفسی هللا صلی اهللا لو حجب عنی رسول ا .من املسلمي

(63: 22)روح املعانی،

Low hujbi anni Rasulullah tar fattu ainin ma additu nafsi min zumratil muslimeen

If for one moment I don‟t see the blessed Holy Prophet Muhammad in front of me, then at that moment I don‟t consider myself a

Muslim.

May Allah colour us all with the true love of Holy Prophet

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Irshad Soofi Siddiqui Chishti, Nizami, Habibi, Rabi ul- Awwal 1421 Revised Thursday, May 06, 2010. Inspired by an Urdu lecture Prof. Allama Taahir -ul-Qadri called More Pritum jaisa aur na Kohi