The Shaikh Names and Titles of Ghouse E Azam R.A
The Shaikh Names and TitlesGhouse E Azam Rehmat'ullah'Aley
A rich store of information about the author of these discourses and Sufficient Provision for Seekers of the Path of Truth is conveniently available, to those familiar with the religious and spiritual tradition of Islaam, in his names, his surnames, and the many titles conferred upon him by his devoted followers. It is not unusual for these to take up several lines in an Arabic manuscript, but let us start with the short form of the author's name as it appears on the cover and title page of these books.
Shaikh -
A term applied throughout the Islamic world to respected persons of recognized seniority in learning, experience and wisdom. Its basic meaning in Arabic is "an elder; a man over fifty years of age. (The spellings Sheikh and Shaykh may also be encountered in English language publications.)
'Abd al-Qadir -
This is the author's personal name, meaning "Servant [or Slave] of the All-Powerful." (The form 'Abdul Qaadir, which the reader may come across elsewhere, is simply an alternative transliteration of the Arabic spelling.) It has always been a common practice, in the Muslim community, to give a male child a name in which 'Abd is prefixed to one of the Names of Allaah.
Al-Jilani -
A surname ending in -ii will often indicate the bearer's place of birth. Shaikh 'Abd al-Qaadir was born in the Iranian district of Giilaan, south of the Caspian Sea, in A.H. 470/1077-8 C.E. (In some texts, the Persian spelling Giilaanii is used instead of the arabicized form al-Jiilaanii. The abbreviated form al-Jiilii, which may also be encountered, should not be confused with the surname of the venerable 'Abd al-Karim al-Jiilii, author of the celebrated work al-Insaan al-Kaamil, who came from Jiil in the district of Baghdaad.)
Let us now consider a slightly longer version of the Shaikh's name, as it occurs near the beginning of Al-Fath ar-Rabbaanii [The Sublime Revelation]: Sayyidunaa 'sh-Shaikh Muhyi'd-Diin Abuu Muhammad 'Abd al-Qaadir (Radiya'llaahu 'anh).
Sayyidunaa 'sh-Shaikh -
"Our Master, the Shaikh." A writer who regards himself as a Qaadirii, a devoted follower of Shaikh 'Abd al-Qaadir, will generally refer to the latter as Sayyidunaa [our Master], or Sayyidii [my Master].
Muhyi'd-Diin -
"Reviver of the Religion." It is widely acknowledged by historians, non-Muslim as well as Muslim, that Shaikh 'Abd al-Qaadir displayed great courage in reaffirming the traditional teachings of Islaam, in an era when sectarianism was rife, and when materialistic and rationalistic tendencies were predominant in all sections of society. In matters of Islamic jurisprudence [fiqh] and theology [kalaam], he adhered quite strictly to the highly "orthodox" school of Imaam Ahmad ibn Hanbal.
Abu Muhammad -
"Father of Muhammad." In the Arabic system of nomenclature, a man's surnames usually include the name of his first-born son, with the prefix Abuu [Father of–].
Radiya'llaahu 'anh -
"May Allaah be well pleased with him!" This benediction is the one customarily pronounced–and spelled out–in writing after mentioning the name of a Companion of the Prophet (Allaah bless him and give him peace). The preference for this particular invocation is yet another mark of the extraordinary status held by Shaikh 'Abd al-Qaadir in the eyes of his devoted followers.
Finally, we must note some important elements contained within this even longer version: al-Ghawth al-A'zam Sultaan al-Awliyaa' Sayyidunaa 'sh-Shaikh Muhyi'd-Diin 'Abd al-Qaadir al-Jiilaanii al-Hasanii al-Husainii (Radiya'llaahu 'anh).
Al-Ghawth al-A'zam -
"The Supreme Helper" (or, "The Mightiest Succor"). Ghawth is an Arabic word meaning: (1) A cry for aid or succor.
(2) Aid, help, succor; deliverance from adversity.
(3) The chief of the Saints, who is empowered by Allaah to bring succor to suffering humanity, in response to His creatures' cry for help in times of extreme adversity.
Sultaan al-Awliyaa' -
"The Sultan of the Saints." This reinforces the preceding title, emphasizing the supremacy of the Ghawth above all other orders of sanctity.
al-Hasanii al-Husainii -"The descendant of both al-Hasan and al-Husain, the grandsons of the Prophet (Allaah bless him and give him peace)." To quote the Turkish author, Shaikh Muzaffer Ozak Efendi (may Allaah bestow His mercy upon him): "The lineage of Shaikh 'Abd al-Qaadir is known as the Chain of Gold, since both his parents were descendants of the Messenger (Allaah bless him and give him peace). His noble father, 'Abdullaah, traced his descent by way of Imaam Hasan, while his revered mother, Umm al-Khair, traced hers through Imaam Husain."
As for the many other surnames, titles and honorific appellations that have been conferred upon Shaikh 'Abd al-Qadir al-Jilani, it may suffice at this point to mention al-Baaz al-Ashhab [The Gray Falcon].
Miracles of Ghouse E Azam Rehmat'ulla'Aley
Miracles of Ghouse E Azam Rehmat'ulla'Aley
The
Walis of Allah, acting on behalf and under the stamp of the Holy
Prophet (peace be upon him) and not proclaiming their existence and
position' until commanded by Allah serve humanity, by their preccipts
and examples and pray incessantly for the general forgiveness of human
sins.
The
idea regarding the existence of such Walis and their approach towards
some form of intercession for humanity is borne out by Verses 20-27 of
Sura Yasin, a perusal of which will show that even among a nation doomed
to destruction for its inequities, there live persons who testify to
the truth of a Prophet appearing among them by their powers of reality,
recognising the will of Allah. The event is begun with the following
words, "And from the remote part of the country there came a man running
who said, O' my people follow this messenger, "The story of the prophet
Loot as given in Sura Hud, gives an indication to the effect that
punishment for the sin of a nation is averted by the presence of an
eminent man of spritually.
The defernment of such punishment is out of deference to a spiritual personality living in its midst. The
punishment of Quraish was deferred till the migration of the Holy
prophet from Mecca. Al-Quran lay? down this principle in so many words
"Nor is Allah going to chastise them while you are among them" (8:33).
The well known hadith ascribing to Allah the Words "One who is hostile
to my Walli receives an announcement of War from Me" presents only the
counterpart of this idea. Because if hostility to a Wali excites the
wrath of Allah it follows that the attention and prayers of the Wali can
induce the mercy of Allah. Of course the Wali spoken of are Walis of
the eminence like that of Hazrat Ghousul Azam Abdul Qadir Mohiyuddin.
Miracles
are abnormal and extra-ordinary acts that can only be performed by the
privileged few like the Prophets and Walis of Allah. Perhaps such acts
may sound illogical to the rationalist. But they do occur and are beyond
ordinary comprehensive. The parting of the Red Sea for the Prophet
Moosa and such like events are examples. Even in the life of ordinary
mortals, miracles occur, by the mercy of Allah, to save them from
catastrophes or accidents.
The
miracles of Hazrat Ghousul Azam recorded are innumerable, when compared
to other Saints. Of these innumerable, miracles, a few are given below.
After
Hazrat Ghousul Azam settled down in Baghdad remarkable stories about
his power circulated in Baghdad. The day to day increase in the
circulation of such stories made a large number of great scholars of the
town to decide to visit him, altogether in other to test his knowledge
by posing one, hundred difficult questions. On their arrival, the Hazrat
foretold them of their purpose and gave each question the correct
answer, even profounding to them explanations beyond the limits of their
comprehension on their own special subjects. This" thought reading was
daily manifested by him. It was not necessary for the visitors who came
with petitions of desires to tell him, for he looked straight at them
and gave them the answers.
On
one occasion; two weary and hungry travellers from Arabia joined his
audience unobtrusively. The Hazrat immediately stopped his discourse
saying "Poor travellers; they have just come a long way and have had
practically nothing to eat." He then described correctly their last meal
to the astonishment of all concerned.
One
of the most remarkable things we hear from this Saint's life is that
even a man's destiny could be deflected from conscious life into the
dream state. A merchant of Baghdad one day approached Sheikh Hammad
Al-Dabbas for his blessings before taking a caravan to Syria. Sheikh
Hammad forbade him to undertake the proposed journey because he foresay
that the merchant was likely to be robbed and murdered by highway men.
The merchant very much depressed, met Hazrat Ghousul Azam on the way and
informed him what the Sheikh had told him. The Hazrat promised the
merchant his personal responsibility for his safe journey and asked the
merchant to proceed. He reached his destination safely with his goods.
On
his journey the merchant forgot to take back his money kept in the
place where he had performed his 'ablution. On going to bed he was
murdered. On waking he saw blood round his neck and also felt the pain
of the blow. However, he realised that what he had seen was a mere
dream, but remembering his lost purse, he went back to the place and
recovered it.
While
he was returning to Baghdad he was confused in his mind to decide
whether seeing Sheikh Hammad first would be proper, as he was the senior
Sheikh or seeing Hazrat Ghous first was appropriate as it was his
predictions had proved true. He suddenly saw Sheikh Hammad. He asked him
instead to first go to Hazrat Ghousul Azam by whose prayers his
predistened murder had been changed into a dream and the loss of
property the purse changed into forgetfulness.
One
of Hazrat's own servants, who visited his master complained that he
had, in a dream slept with man women. Upon this, Hazrat said that it was
the servant's destiny to sleep with all those women but this misdeed
had been transformed into a dream. Before the servant began to describe
the event, Hazrat gave him a list of the names of all the women
including those he knew and those he did not.
Khalifa
AImustanjid Billah once came to Hazrat and presented him some bags of
gold. He refused, the gift but when the Khalifa begged and pleaded for
their acceptance the Hazrat took two bags and pressed them. Blood seemed
to ooze out of them, which was indicative of the fact that the wealth
had been amassed by oppressing people, which was represented by the
blood seen.
On
one occasion a Christian Clergyman came from Yeman and accepted Islam
from him in an assembly where he had delivered a sermon. After his
conversion, he voluntarily stood up and related to the assembly that he
was a man of Yeman and had decided to accept Islam from the hands of the
most eminent Muslim in Yeman. He reported that had seen Prophet Eesa in
a dream who directed him to proceed to Baghdad and accept Islam from
Hazrat Abdul Qadir, who was the most eminent at the time in the whole
world.
Once
three Faqihs, who came to see him offered their prayers under his
Imamath (leadership). They did not like his reading of the Quran and
formed a low opinion of him. They slept that night and went to the
spring for a bath late at night. A Tiger clung to their clothes and
cought hold of them. The Faqihs became afraid of their lives. The Hazrat
at that moment came out of his closet. The Tiger quietened and crawled
(it his feet. Hazrat sternly looked at the Tiger as if to question why
it had interfered with his guests though they had formed low opinion of
himself. The Faqihs came to him and repented for their conduct and
begged his pardon. Hazrat then addressed his guests remarking that while
he had been improving his heart, they had only been improving their
tongue to speak ill of him and slander people.
Sheikh
Shihabuddin Umar Suharwardy in his youth used to read voraciously books
on scholasticism, inspite of the advice of his uncle to the contrary.
Once his uncle took him to Hazrat Ghousul Azam and informed him that the
boy was devoting all his time to scholasticism. Upon this Hazrat asked
Sheikh Shihabuddin what books he had read on the subject. On getting a
reply, he placed his palm on the breast of Sheikh Shihabuddin. No sooner
was the plam removed; he surprisingly forgot all he knew of
scholasticism. But in lieu of it, he felt his mind replaced by the
knowledge of Allah. Sheikh Shihabuddin Umar Suharwardy ultimately became
the Imam of the Suharwardy Order and is the author of the famous book
on Sufism named "Awariful Maarif."
Sheikh
Muzzafar bin Mansur said that in his youth he saw the Hazrat in the
company of a large number of persons. When he sat down with a book on
spiritual philosophy, Hazrat without seeing the book but questioning him
said that the book was not a good one for him and should be discarded.
However, be did not like to discard it owing to his love for the book,
but at the same time he neither desired to incur the displeasure of
Hazrat also by retaining that book. So he decided to keep it somewhere
else and tried to get up to do so. But he could not. He felt as if he
was planted to the ground.
Hazrat
then asked him to show the book to him. It was given. Hazrat passed his
hand over it and said that the book was Ibuzari's "Fazil-ul-Quran" and
then returned it to him. I opened it and saw that it was
"Fazil-ul-Quran'' but without the chapter on spiritual subject and
philosophy "contained therein earlier. Hazrat asked him to repent for
what had passed through his mind He first repented and then got up, but
found that he could not thereafter remember a single portion of that
book.
A
relattion of the Khalifa was once taken to Hazrat. The man was
suffering from dropsy and had an enormously swollen stomach. He sought
relief. Hazrat passed his hands over his stomach, upon which it
contracted to its normal size.
Hazrat
Ghousul Azam had spiritual powers to hasten to the rescue of those who
called him in an hour of emergency or adversity even from afar, such as
the hearing of a thundering shout that rang, to frighten away marauders
who tried to molest and loot owners of a caravan in the desert of
Samarakand, who, in their hour of peril, called and appealed for the aid
of the Hazrat.
Sheikh
Shihabuddin Suharwardy's parents were for long childless, until his
mother approached him and begged of him to pray to that she may be
blessed with a son. Raising His hands in supplication he prayed and said
that Allah the Beneficient would grant her wish. He desired the child
when born to be named Shihabuddin and predicted that the child would
rise up to be a Sheikh of Sheikhs. In the ceurse of time she bore a son
though she was above the normal age of child bearing.
His
powers over the souls of this disciples extended beyond the grave. One
day in Baghdad a man informed him that his deceased father in a dream
had desired him to appeal to him to pray for (he redemption of his dead
father's soul, as he was suffering. Hazrat asked the visitor "Did your
father ever visited my Madrassa?" Yes he answered. Hazrat remained
silent for a while and referred no further on the matter. A few days
latter, the man returned to Hazrat saying that his father appeared to
him in a dream wearing a green robe and had told him that his punishment
has been lifted due to Hazrat Ghousul Azam's prayers.
Abdullah
Zayyat once said that one night Hazrat came out of his closet with a
walking stick in his hand. Abdullah within himself at that moment wished
to see Hazrat performing some miraculous act. No sooner this thought
had occured to him, the Hazrat set up his stick on ground and it became
luminous and began to glow. Soon it became so bright that it illuminated
the entire house. He then took up his stick, and looked at Abdullah and
remarked you desired this sort of act. Abdullah was amazed.
A
mother brought his son to the Sheikh to become a murid (follower) A few
months later she returned and saw him looking under nourished. She
complained that Hazrat was himself partaking the delicious dish of
chicken daily whereas his poor son had been made to keep up on dry
bread. Hazrat on this complaint picked up the bone of a chicken, by this
bone suddenly transformed into a live cock, which crowed as if to
testify that there is no Allah but Allah. Mohammad is His Prophet "and
Sheikh Abdul Qadir is His Wali". Addressing the terrified woman he
commented "when your son is able to do this, then there will be no
reason why he should not eat the same as I do."
He
once asked nearly three hundred residents of a dewelling place to
vacate it immediately. No. sooner these people vacated, (he building
fell to the ground. He had forseen the occurence and warned them in
time.
Sheikh
Alt Arabi of Spain had no children. At the instance of a Mujzub (a mon
of distracted mind owing to' divine attraction) he approached Hazrat
Ghousul Azam for his blessings and prayers for a son. Hazrat said I have
one more son yet unborn in my destiny. I give it to you. Rub your back
against mine and name him when born Mohammed Mohiyuddin. He would rise
up to be a Qutub of his time. The child was eventually born and was
named accordingly. He became a great philosopher and attained high
spiritual advancement. He gained the title of Sheikh Akbar and is
commonly known as Ibn-al-Arabi.
During
a famine in Baghdah, Abdul Abbas Ahmed, the servant of Hazrat
complained to him of the need for funds and of food grains. Hazrat gave
him a reasonable quantity of wheat and asked him to store the grain in a
covered receptacle and never to weigh it, but to take out according to
necessity, by opening out a small portion of the container. He used to
draw grains in this way for an unusually large period. The wife of the
servant of Hazrat at last felt very much curious about it and in order
to satisfy herself opened the mouth of the container. She surprisingly
found almost *he same quantity of grain as was kept in the beginning,
still remaining and unexhausted.
Once
the water in Tigris rose to an extra ordinary high level on account of
an unprecedent flood. The inhabitants of Baghdad became frightened of
the imminent danger. They came to Saiyidina Hazrat Ghousul Azam and
solicited his help. There upon Hazrat went up to the river side and
planting his stick on the river bank said "Remain with in this limit.
The flood then began to recede slowly and came down to the Limit
demarcated by him.
Once
a resident of Baghdad approached Saiyidina Ghousul Azam and stated that
his son has been getting fever for a year and a quarter, and could not
shake it off by any means. Hazrat instructed him to speak into the ears
of his son and say '0 fever leave my son and go to the village of H
Allah.' He acted accordingly, and the fever left his son at once.
It
is related on the authority of Sheikh Adi Bin Musafir that once Hazrat
Ghousul Azam was conversing with some persons assembled to hear his
sermon when it began to rain. Hazrat looked upon the sky and solicited
"I call together men for your (Allah's) sake but you disperse them." As
soon as he had uttered this, the clouds disappeared and rain ceased in
the precints of the Madrassa of Hazrat, though it was raining outside.
Sheikh
Osman Sayrifini and Sheikh Abdul Haq Harimi stated ".We were present
before Saiyidina Hazrat Ghousul Azam in his Madrassa on third Saffar 555
A.H., when Hazrat suddenly got up with his wooden sandles under his
feet and performed ablution. He offered two Rakats of prayers and with a
loud shout, threw one of the sandles into the air. It disappeared from
our sight. With another shout, his Holiness threw the other sandle into
the air, which also disappeared. None present dared questioning him on
the incident.
But
thirty days after this incident a caravan came to Baghdad from Ajam and
said that they had brought some presents for Hazrat. Hazrat permitted
the acceptance of the presents of valuable things but these the same
pair of sandles which were thrown in the air by Hazrat. They related
that on the third of Saffar when they were travelling, suddenly a gang
attacked them and plundered their merchandise and murdered some of them
in the caravan. The gang then entered the jungle to divide the booty.
Then they had halted at the outskirts of the jungle and it struck them
to solicit the help of Hazrat Ghousul Azam. Just at that time they had
heard two loud shouts which reverberated throughout the jungle. They had
mistaken the shouts as the aftermath of a scuffle between the gang that
attacked us and a stronger gang of Arabs. We were terror stricken. Some
members of the gang came to us and said that a calamity had befallen
them and requested us to take back the plundered goods. We went to the
place where the booty was lying divided and saw two of their leaders
lying dead and the two sandles lying close by.
Sheikh
Abdul Hassan commonly known as Ibn Astantana of Baghdad stated "When I
used to live in the Madrassa of Saiyidina Ghousul Azam for the
acquisition of learning, I generally keep awake, at night in order to
serve the Hazrat, if and when required. One night in 553 A.H. Hazrat
came out of his room, presuming he required water for ablution, I took
it to him but his holiness did not take it. Instead, he proceeded
towards the gate of the Madrassa. I quietly followed him. The gate
automatically opened and when he passed on, it closed itself. He then
went towards the gate of the city which also similarly opened and closed
automatically. Shortly after this we reached a town, which I had not
seen before. On reaching the town he went to a house which was similar
to his own Ribat in appearance. There were six persons in the house, who
saluted him. He proceeded further on and I, stood, by a pillar. I heard
the groaning of a person in a low voice. After a few minutes, the
groaning ceased and another person went to the place whence the groaning
came and carried away a dead body on his shoulder. Shortly after this,
another person bare headed and with long whiskers, came there.
The
man sat down in front of Hazrat who made him recite the declaration of
faith used in converting one to Islam. Hazrat then cut off his whiskers,
put a cap on his head and named him Mohammad. He said that he had
appointed him in place of the deceased. The persons residing in the
house accepted the decision submissively. He then left the place and in a
short time came to the gate of Baghdad, which opened and closed
automatically as before. His holiness (hen entered his Madrasa. In the
morning when I resumed taking lesson from Hazrat I prayed him to explain
the incident of the previous night. Whereupon he said that the town I
had seen was Nehawand a distant city in the outskirts of the empire
under the Khalif of Baghdad. The six persons in the Ribat, were Abdul
and Nujaba. The man ^ho died was one of shem. The man with long whiskers
was a Christian of Constantinople who accepted Islam and was appointed
by him to fill the place of the deceased. The man who carried away the
corpse was Hazrat Khizar.
It
seems desire able here to explain that according to the Sufis, there
exists a sort of hierchy of Saints at all times in the world through
whom Allah manifests His mercy to the world of humanity. In the absence
of the Prophet, they are the vice gerents of Allah on earth on the
Prophet's behalf. They are of three different grades, Abdal is a plural
of Badal meaning literally "substitute", so called because should any
one of these saints die, Allah immediately substitutes him by another
(Sihah). They are righteous persons of whom the world is never
destitute. But on more authoratative view is that they are given this
name, because of their ever changing spiritual condition. They are
inaflux; and are not allowed to remain in one state. Being on their way
to Realisation, they are not allowed to settle down at any intermediate
point. As to their exact number and their locations, opinion, is
divided. They seem to be the lowest in rank amongst the spiritual
successors of the Prophet, Ghousul Azam and Qutubs.
According
to the best authorities they are a hirearchy of the saints of a
particular generation and are supposed to be pre-eminently endowed with
sanctity and faculties to even perform miracles. If anybody is a Qutub
or a Ghouse, he is recognised as such only by his agents. Abdals,
themselves reveal their position to a. particular person. The literal
meaning of Qutub is axis or pivot, the point upon which a thing turns,
the chief around whom the state of affairs turns. So a Qutub is he,
whose attention and prayers decide the course of events in a particular
society of people? He may be regarded as a kind of spiritual agent in a
particular community.
The
literal meaning of Ghouse is 'AID' or 'Succour' in the midst of
difficulties. So Ghouse is a kind of intercessor, who intercedes at a
moment when the sins of a nation or humanity are at the point of being
punished. These great men appear to be particularly tender hearted like
the Holy Prophet. Their hearts melt at the woes and sufferings of
humanity and as such become a means to be able to avert Divine
punishment. With the assurance of acceptability of their prayers, their
prayers become a plea for Divine forgiveness and mercy. Hazrat Ghousul
Azam has once said that the Almishty has given him the knowledge of all
his murids up to the end of the world, and His Holiness has proclaimed
that none of his murids would die without repentance, and attain the
seventh degree to alude in paradise. Once he remarked that he would not
have the presence
of
Allah unless He did not accompany him and his murids to enter paradise.
His Holiness was once questioned as to the position of a devotee who
has regard and love for him, but was not actually his murid nor wore
Khirqa from him. He said that such a person was also his murid although
the real process of his becoming a murid was not complete. Even a person
who had love and reverence for him would not be disappointed by the
graciousness of the Almighty.
Life Of A Wali (Ghouse E Azam R.A)
Life Of A Wali
The
most attractive part of the life of a Wali is that which deals with his
manners and customs as corresponding to those of the Holy Prophet and
is in accord with ?Sunnah?. Hazrat Sheikh-ul-Islam, from the very
beginning was devoted towards divine love and was engaged also in the
service of mankind. He spent practically his whole life in such service
to making especially in the educational and spiritual spheres.
In
early life as a student during a year of famine in Baghdad, one day he
felt very hungry. But he did not have any money to buy food. He was
obliged therefore, to proceed towards the bank of the river Tigris to
pick up some vegetables to satisfy his hunger. When he found something
edible, he did not run ahead of the other hungry persons, who were
around him, to first take and have it for himself. Such was his
exemplary conduct, even when starving.
Once
having been unsuccessful in his attempt to find any food, he returned
to Baghdad in an exhausted condition and entered a mosque to take rest.
There he found a stranger eating something. The stranger invited him to
join and share the food, but he declined though he was on the point of
starvation.
He
stranger however requested Hazrat again to share his meal for the sake
of Allah. Then only, he joined him. In the course of conversation the
stranger learnt that he was Abdul Qadir of his own town Jilan, and was
perturbed. He confessed to Hazrat that his mother had given him eight
dinars to be given to him, but as he could not locate him in Baghdad and
as he had no food for the last two days, he had that day purchased the
meal out of that fund under such extreme circumstances.
He
apologized and placed before Hazrat the balance in hand. Hazrat not
only pardoned him, but returned to him the balance tendered, thereby
depicting his benevolence.
Once
in Baghdad deprived of substantial food for 20 days, he proceeded to
the ruins of Aewan-I-Kisra to see if he could find any vegetable or
edible roots. He preferred such search to seeking help from anyone,
under any circumstances. When he reached there, he found about seventy
Walis already there in that same search for food. He returned to town
and did not consider it proper to remain there and thereby reduce the
quantity that may be found. Upon reaching back to the town, he met an
unknown person from his native place. The stranger delivered him some
pieces of gold and silver stating that those were sent by the mother of
Hazrat Sheikh, to be delivered to him. He took them and immediately went
back to the ruins of Kisra and distributed these pieces of gold and
silver to those Walis, retaining one, with which he purchased food,
which he shared with other needy persons. What a rare example of
benevolence indeed.
His
whole life was devoted towards the service of the poor and he devoted
more of his precious time to the poor, than to the rich. Whenever in a
town while passing through its streets, the people would come out of
their shops and houses, and would stand on both sides of the streets to
greet him in their reverence.
Once
his son Sheikh Abdur Razak was with him on a journey to Hijaz when they
reached a village where Hazrat Sheikh desired to stay. Instead of
staying in the village, he proceeded towards the surburb, where he saw
an isolated tent in which an old man, his wife and their daughter were
residing. Hazrat Sheikh asked his permission to camp in vicinity.
Soon
the news of the arrival of Hazrat reached the village and the notables
and ?Amirs? of the village came to Hazrat and requested him to come to
their village and stay with them, but he declined to accept their offer.
When his Murids, devotees, students and people of the neighbouring
villages heard this, they rushed to see him. They then gifted various
presents. The Hazrat graciously accepted them but gave them to the old
man near whose tent Hazrat had preferred to stay. Obviously this act was
done to improve the financial position and social status of the old man
and his poor family, who were until then disallowed from living in the
village itself. The effect of this act obliged the people of the village
to shift him to the village and to allow him to live among them.
Hazrat
had a very soft corner for the needy and he would not rest until their
needs were fulfilled. Even after his demise, any prayer for spiritual
help from Hazrat seldom met with disappointment. He was very fond of
feeding people along with him. His door was always open for all. He
would personally look after the needs of his guests. After evening
prayers, his tablecloth would be spread and his personal attendants
would announce dinner for his guests, whatever was the food available.
Sometimes,
people with a desire for a particular dish would come to Hazrat. Once
on his return from Hijaz after Hajj the famous preacher of Egypt Sheikh
Zainuddin in ?Bhahjat-ul-Asrar?, has narrated that he and his other
companion wished mentally to have honey and milk dishes respectively at
dinner. Meals were brought and when these were being served the servant
placed honey before my companion and the milk dish before me. One seeing
this Hazrat pointed out to his attendant to reverse the dishes, that
is, the place honey before me and the milk dish before my companion as
were mentally desired by us. Hazrat Ghous once said, ?I have explored
the weight of every human action and have finally come to the conclusion
that feeding of the poor and hungry is virtuous of all actions.?
He
was always most polite and respectful to his visitors. Whenever, any
one of them was absent for sometime, he would enquire particularly about
him. In cases of indisposition he would visit the patients and pray for
their health and happiness.
He
disliked the company of ?Amirs? and rich men. Whenever the Khalifa or
other ?Amirs? intended to come to Hazrat, he would get up from amongst
those present and retire to his chambers. It has not been established by
any writer so far that Hazrat Ghous had ever gone to see any Khalifa or
Amir. On the contrary they used to come to Hazrat.
Khalifa
Almustanjad Billah once came to him and presented him bags of gold.
Hazrat Sheikh refused the gift. When the Khalifa begged and pleaded for
the acceptance of the gift, Hazrat took two of the bags and pressed
them. Blood seemed to ooze out of the bags of gold. He then addressed
the Khalifa stating that his wealth had been amassed by oppressing the
poor people.
Khalifa
Almustanjad Billah once came to him and presented him bags of gold.
Hazrat Sheikh refused the gift. When the Khalifa begged and pleaded for
the acceptance of the gift, Hazrat took two of the bags and pressed
them. Blood seemed to ooze out of the bags of gold. He then addressed
the Khalifa stating that his wealth had been amassed by oppressing the
poor people.
In
addition to the daily preaching, he would deliver specific lectures
thrice a week. These sermons were delivered at the Idgah on Friday
mornings, at the Madresa on Tuesday nights, and at the Guest House, on
Wednesday mornings. All categories of people attended these sermons, and
included Sufis, Faqihs, Amirs, Khalifas, Rijal-ul-Ghaibs, Jins, Angels,
Souls of the departed ones. Even non-Muslims attended these sermons and
many of them subsequently embraced Islam.
Sinners,
who listened to his discourses, reformed their lives. His sermon alone
helped in the reformation of over one lac of evil doers, which included
murderers and thieves, who repented their past sins and started to lead
better lives. Without any fear, he publicly denounced the unjust acts of
Khalifa Muqtaza-ai-Ammarallah who once appointed the notorious tyrant
and dishonest person Abu Ofa to the post of a Qazi. The Hazrat
disapproved this appointment and said that the Khalifa had committed a
grave error in making this appointment and that he would have to account
for his action in the near future before Allah. When the Khalifa heard
of this admonition, he trembled with fear and dismissed the tyrant Qazi.
Addressing
a date tree, in the yard of his Ribat as if it represented the ruling
Khalifa Muqtaza-ai-Amarallah, he said that he would cut off its head if
it should be refractory. On hearing of this, the Khalifa asked his
minister, Ibn Habira to submit to Hazrat Sheikh, in private, that it was
not proper for His Holiness to oppose a Khalifa, when he knew well the
rights of the Khalifa. When Ibn Habira went to the Hazrat, he saw many
persons sitting round him; hence he awaited an opportunity to speak to
him in private. In the course of conversation, Hazrat told him that he
would certainly cut off his head. The minister understood he good
intentions and sincerity of the Hazrat. Ultimately the Khalifa himself
came to Saiyidena Ghousul Azam and sat down respectfully. He then
lectured the Khalifa and reproached him so severely that he burst into
tears. Then Hazrat Sheikh treated him with kindness. The censure had the
desired effect on account of the psychic powers of Hazrat.
Once
in 528 A. H., Abdul Hasan Saeed was present at a meeting when Hazrat
Ghous was delivering a sermon on Zumud (Renunciation). He thought within
himself that he would like to hear a sermon on Mahifiat (gnosis).
Hazrat Ghous suddenly changed his subject and spoke on marfat of such a
high character that he had never before heard.
He
then mentally desired to hear a sermon on Shawq (intense desire) to
please God. Hazrat again changed his subject and spoke on ?Shawq?
(intense) desire. His sermon on the subject was so excellent that he did
not hear the one like it before. In this manner Abdul Hasan Saeed
mentally desired to hear discourse on different subjects, and Hazrat
spoke on subjects like annihilation and subsistence, and lastly on
?Hazuri? (Presence of heart in God) and ?Ghaibat? (absence from all
things except Allah). After he had spoken on the last subject, he told
Sheikh Abdul Hasan Saeed that, that enough had been spoken for him.
Abdul Hasan lost his control and tore his garments.
One
day Hazrat Abdul Wahab, son of Hazrat Ghous, on his return to Baghdad,
after extensive travelling and acquiring knowledge in different branches
of Islamic theology, and having obtained the previous permission of his
father, sat on the chair of his father and delivered a scholarly
speech. The lecture did not move the audience. The heart of none
appeared to be emotionally affected. Many in the audience, then
requested Hazrat Ghous his father, to speak. At this Hazrat Abdul Wahab
got down and Hazrat Ghousul Azam occupied the chair.
Hazrat
merely spoke on his daily routine. But these few words made the whole
audience attentive. His son inquired the reason for having been able to
arrest so quickly the attention of the audience of quite a formal
discourse. At this, Hazrat replied to his son that he was proud of his
travels, though he had yet to travel on a higher plane. Hazrat said
?when I ascended the chair, a spark from Providence flashed in my heart
and I spoke in that state a few words, which naturally had such an
affect on the audience?.
At
first he began to preach in the Madresa made over to him by Hazrat Abu
Saeed. In the beginning only two or three persons formed his audience. ;
But on account of his profound learning, piety, spirituality, adherence
to truth, strict observance of the ?Shariat?, avoidance of ?Bidat?
(innovations) and his eloquence, his fame spread through out the
different quarters of Baghdad and all the Muslim world.
Crowds
began to flock to hear his sermons. As there was not sufficient
accommodation in the Madresa. People used to sit outside the Madresa on
the road up to the entrance to the Serai. As the audience still
increased the houses adjacent to the Madresa were acquired and
the Madresa was extended in 528 A. H. Even then, the Madresa and its
percents were not large enough for the audience. It was then in the
Idgah outside the City, that Hazrat used to address mammoth audiences.
Subsequently a monastery was built for this purpose, which was also
known as Musafir Khana.
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