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DAR-UL-EI;ISAN PUBUCATIONS Al-Meqam-un-Nsitat:As-$ab l,ia f AJ-Maqb u-ul-Muscak in Camp D ar-ul-Ehsan Faisalabad Pakistan
/
Copyrights: Da r-ul-Ehsan Publ ications First Published 200 1 CE (1 422 AH)
ISBN (Paperback) 0 905773 51 9 All righ ts reserved. N o pare ofchis publication may be reproduced or transmitted in any form or by any m eans, electronic or mechanical, including ph otocopying, recording, or any informacion storag e and reuievsl system , without permission in writing from the publisher.
C over pi cture: The H oly Prophet's (JJ;:1~J,;) Mo squ e in Madina Munawwara, Saudi Arabia
De sign , type setting and artwork by H aji Im d ad 'Ali Ahmad P oswal (Bri stol) Printing and binding at The Amadeus Press Ltd Cle ckheaton U nited Kingdom
Contents Introduction
IX
Virtues of Hadrat Khawaja Uways al-Qarani ~
1
H adrat 'U m ar Farooque and Hadrat 'Ali al-Murtad a ~ Visit H adrat Khawaja U ways ~aal- Qa ra n
3
Hadrat U ways's ( ~) Supplication
5
Injury to the H oly Prophet's (m:j]i?:~) Teeth The Uways's ( ~) Service to his Mother
6
T wo Questions by Hadrat U ways ~
7
H adrat Uways's Advice to H adrat 'Umar ~
8
The Important Points to Ponder - Extracts from The Words of Wisdom by Hadrat Abu Anees M uhammad Barkat 'Ali 9
,,-~.i.\ ,,"/'
~
The Hadrat Khawaja's (~) Miraculou s Visit to M adina M anawarrah
10
An Exclusive Meaning of the Word M adar (Moth er)
11
Hadrat Khawaja Uways's (~) Uniqueness
12
An Account of Hadrat Uways ~ in th e Hadith
13
Hadrat Uways's (~) Holy Description
14
The Pseudonym of al-Qarani
14
H adrat H arim bin Hayyan the Khawaja ~
~
Searches for 14
The Khawaja's Advice to H adrat H arim bin Hayyan ~
IS
The Uways's (~) Discharge of D uties
19
The Uways's (~) Mode of Worship
19
The Uways's (~) Miracle of the Drowning Boat
20
Peace of Mind
21
Uways's (~) Extreme Practices
21
Disappearance of Uways ~
22
Details of the T ra ditions of Uways's (~) Martyrdom
23
Uways's ( ~) Copycats
24
The Sayings of Hadra t U ways al-Qara ni ~
24
Supplication
26
AI-Barkat's Daily Su pp lications (A d ly ah) for Forgiven ess of the Ummah of the H oly Pro phet ~~
27
D uO. A J-Barkac (Al-Barkat's P rayer)
35
Name & Subject Indexes
40
What is Dar-ul -Ehsan?
43
'Introduction. Say : "Itye do love Allah Follow me: Allah will love y ou And forgive you your sins: For God is Oft-Forgiving, Most Merciful. " -(AI-Qur'an 3:3 1)
The man's love for Allah the Almighty is, according to the Holy Our'sn, a practical demonstration of man's piety and obedience to Him. In return the Almighty Allah's love de scends in the form and sh ap e of His rewards and favours. The stronger the paradigms of piety and obedience the greater the rewards and favours. The love for fellow human beings, among themselves, is both possible and permitted in the scriptures. As for this profane or worldly love is concerned, it hinges on the intrinsic primordial values of the Divine as reflected in the object of love. The parameters of the 'evil ' and the 'good' as laid down in the Holy Qur'iin and explained in the Prophetic tradition must be watched during the course of profane love . The love for the Holy Prophet m~:&:; is initiated from the above Qur'anic Verse which in sists on fealty to the Holy Prophet dm.J!'';:'j:; in his person and belief. The Holy Prophet h1::':;¥::&:; declared: "None amongst you can be a true believer unless he regards A11ah and His Prophet ( J!.::!t-:tr..if!;) dearer to him than a11 others." - (B ukhari, al-Sshih, Imtin, N o. 14) . One may interpret th is Hadith in the following way; a person can sh are his love with the others of his genre, be aring in mind the balance of intensity of love to remain as de sired in the Hadith: "Non e of y ou wi11 have Faith [ill he loves m e m ore than his tether, his Is m ily and a11 mankind. " - (ibid). The rewards and favours are trem endous as the Hadith has promised: "There are pe ople from
the servants of Allah the Almighty who are neither Prophets nor martyrs; the Prophets and martyrs will envy them on the Day of Res urrection for their rank from Allah the Almighry, the Most High. The people asked, 'T ell us, the Messenger of Allah the Almighry (W~), who are they?' He replied, 'They are people who love one another for the sake of Allah the Almighry without havin g any m utu al kinship and material be nefits. I swea r by Allah the Almighry, th eir faces will glow an d th ey will be sitting in the light. They will have n o fear (on the D ay) whe n people will have fea r, and th ey will not grieve whe n the people grieve." The enviable state of th e lovers of the creation of Alla h th e Almighry for His sake frees them of any fear and elevates them to exa lted sta tes. They hate whom Allah the Almighry hates. This hate is, in deed, a variant of love of Faith. However hard the lovers of Allah the Almighry try to h ide themselves, it is sim ply impossible to do so. As they are for their selfless service to mankind the instruments of social reform in their own right, they become known everywhere. Allah the Almighry Hi mself pro claims them as His loved ones . Consequently, even those at th e helm of worldly affairs begin to respect and liste n to th em. A Hadith h as it that whe n Allah the Almighty begins to love someon e, H e orders H is ange ls n ear to Him to co m m un icate to th e angels ne xt to them to love that man. In turn they info rm the n ext in th e eche lon to love him and so on. In co nsequence, the Alm ighry Allah' s creatures all know the person whom He loves. Now then the me n an d women above are the be loved of Allah the Almighry purely because of their meticulous ittibe' of the Holy Prophet ~.1}.'''1.~8:, the perfect exemplar, whom Dr Muhammad Iqbal (d . 1938 CE), the philosopher poet of Islam, addresses as ' H is servant', the ultimate ep ithet (Al-Q ur 'iin 17:1) of a perfect man, and portrays in one of his na'tiyysh poetry thus: 'His Servant' is higher than your understan ding, Since he is both man an d essence. His essence is ne ither Ara bic n or P ersian, H e is a m an, an d yet previou s to Adam. ' H is servant' is the painter of destin ation, In him lies the repair of ruins. ii
'His servant' is both soul-giving and soul-taking; 'His servant' is both glass and hard stone . 'Servant' is som ething, and 'His servant' is som eth ing else We all are waiting; h e is th e awaited one. 'His servant' is without beginning , wit hout en d, 'His servant' - whe re for him is morning and evening? Nobody is acquainted with the sec rets of 'His servant' ' H is servant' is nothing but the secret of 'but God' . -(Ann emarie Schimmel tr. Javidnama, Sphere of Jupiter)
The poet defines love in his 'Reconstruction of Religious Thought in IsJam 'a s a driving force, germane to human activity, in the followi ng words: "It is a heightened sta te of the sou l which raises ma n above his ordinary self, increases his powers of p erception, refin es his feelings, broadens his sympathies, animates his imagination, and, above all, m akes a sen se of his power well u p within him. This sens e of power is a dynamic, outgoing urge to take ho ld of things and remodel them so as to make them better than they are .. . L ove beautifies, su blim ates and idealises." The sufi tradition is replete with examples of the su fi masters su ch as Rabi'a bint Isma'il al-'Ad awiyyah al-Basiriyyah (d . 185 AH/801 CE) ~ and Abu'l Qasim M uhammad [uanid alBaghdadi (d . 298 AH/9 10 CE) ~ whose love was co nfined within the realm of sobriety (sah w). T here were, however, many more su ch as Abu al-Mughith ai-Hussain ibn Mansur Al-Hallaj (d . 309 AH/922 CE) ,"~j~, nicknamed the carder of consciences, Abu Yazid Tayfur al-Bistami (d . 26 1 AH/875 CE) ,"~Jl~ , and their coterie wh o were enraptured (jazb) in the process of intense love ( 'ish 'q) . Whoever the lover, the initiator of love in all cases and circum stances remains Allah th e Almighty Himself. Rabi'a ~ wri tes: "Love has emanated from pre-eternity (azaf) , passed on to post-eternity (abaci) and perceived no one among the eighteen thousand world s competent to im bib e even a d raught of its sh erbet. When at last Love reached the Truth, thi s maxim alone remained, ' H e love s them and they love Him.'" Whatever the st ate of love, sob er or ecstatic, the lovers of G od all practised His beloved Prophet's (~#..:,~) Shari'ah (Is lam ic Law) . Rabi'a ,"~J~ practised Faith as an ascetic, purifying her 111
soul (razkiyyah aI-nalS) thus ascending to the stage of sufi sm. Hussain Ibn Mansur ~ had committed the Holy Our'sn to his memory in his early age, learnt the Traditions under the directions of many learned scholars of the time and had performed his pilgrimage three times. A lover who is inclined to worldly desires an d concerns is distanced from the love of Allah the Almighty. Abu Hamid Al-Ghazali (d. 505 AH/lill CE) ,""~.j>~ ha s outlined in his Ihya 'Uliim el-Din (Ren aissance of Faith) several causes that lead to the love of Allah the Almighty and draws our attention to the practice of renunciation of the world (z uh d) and recollection of Allah the Almighty (dhikr) to achieve the goal of nearness to Allah the Almighty (qurb) . Until recollection of Allah the Almighty accompanies renunciation of the world the devili sh-greedy heart (nets 'ammara and Iawwama) cannot be buttressed to a satisfied heart (n alS murma'inna). The subject of thi s short biography is the ascetic of whom the Holy Prophet m~:.j::; said : "There is a man at Qaran called Uways who on the Day of Resurrection will intercede for a multitude of my people, as many as the sheep of Rabi'a and Mudar; " Addressing Hadrat Umar and Hadrat Ali ~~, he said : "You will see him. He is a lowly man of medium height, and hairy; on h is left side there is a wh ite spot, as large as a Dirham, which is not from lepro sy (pisti), and he h as a simi lar spot on the palm of his hand. When you see him, pass on my greeting, and bid him to pray for my people." And so they did after the demise of the Holy P rophet m~j:;. They found him occupied with the practices of his beloved, the Holy Prophet ~~, and dressed in patched woollen frocks as his preceptor (W~), and his companions, used to for an in signia of tsqr. Hadrat Hasan al-Basri (d. 110 AH/72S CE) ~ says: "I saw forty companions wh o fought at Badr, all of them had woollen garments and were the greatest. Hadrat Abu Bakr Siddique (d. 13 AH/634 CE) ~, the First Caliph ofIslam, wore a gabardine of wool in his detachment from the world (tajrid) ." They commanded riches in au sterity. The saying has it: "Al-Iaqr idhe ramma huwa Allah (when faqr becomes perfect (complete), it is divine i.e. absolute poverty becomes absolute richness in God)." IV
As the biography reveals there ha s been an ardent devotee of the Hadrat Khawaja ~ namely Harim b in Hayyan ~ who searched for him everywhere. Finally, when he found and met him, the Hadrat Khawaja ~, who wa s dressed in woollen frocks, advised thus: "Keep watch over thy heart ('alyka bi-qalbika) that is, guard thy heart against thoughts of other." The compiler Hadrat Abu Anees Muhammad Barkat Ali (d. 141 9 . AH11997 CE) ~.j,~ ha s interpreted it: "Abo ve all make your heart ob edient in two ways, firstly by self-abnega tion an d seco ndly by su bju gating you rself to you r heart ." It is related of the Hadrat Khawaj a ~,s ayi ng: "Sat ety lies in solitude." Ali ibn 'Uthrnan al-Jullabi al-Hujwiri (d . ca. 1071 CE) ~ expounds on the characteristic subtleties of solitude: "So long as the Devil associates with a man' s heart, and sensual pa ssion ho lds sway in his breast, and any thought of thi s world or the next occu rs to h im in su ch a way as to make him cons cious of m ankind, he is not truly in solitu de; sin ce it is all one wh eth er he takes pleasure in the thing itself or in the th ought of it. " The text h as it that H adrat U ways ~ led an aus tere life, giving away the su rp lus to his needs both in the m ornings and in the evenings. Al-Hussain ibn Mansur Al-Hallaj (d . 922 CE) ~ did practise au sterity and is quoted to have said to the effect: "If a man fasts for twenty days, receives food then and consumes it knowingly that th ere was someone more needful, he is likely to lose h is m ystical sta te." Comparing the two exalted ascetics the scho lastic discu ssants agree th at the H adrat Khawaja ~ was statione d at a high er sta tion and was the Imam (Leader) of the time. He gave away everything ana, in destitution, prayed to Allah the Almi gh ty ab out his impoveri shment and hence his inability to do much more for the po or. He simply implored to the Rshmstun-lil-'Alamiin, the Holy Prophet ~~, for his mercy to the needful. Mansur Al-Hallaj ~ who wa s alien even to his own self, occu pied a state in mystici sm th at is characteristic of an ab stracted person, the frenzied lover. He preferred others, friends or strangers, m ore de serving. Much less to co m pa re the two, Hadrat Khawaja ~ co m manded an edge over M ansur AlHalla] /<-fJ~ becau se of his balanced spiritu al and corporeal qu alities. This 's ta tion' has a gre ater claim over 'state' in v
mysticism, It is narrated, however, that Shaikh aI-Akbar Muhyiud-Din Muhammad ibn ai-Arabi (d . 1240 CE) ~ claims to have met the Holy Prophet JW~ and all the other Prophets (peace be upon them all) in their real appearance. Hadrat Hud ......~, one of their number, explained to the Shaikh that they all had to intercede and plead with the Holy Prophet JW~ for forgiveness of the spiritually highly charged and intoxicated Mansur Al-Hallaj ~ over his juridical wanderings and misgivings, suffering in mitigation his punishment by the blades of the scaffolds. A mystical grandiose he had his transformation, trial and tribulation, and was so to say resurrected and absolved. Abdul Wahid ibn Zayd al-Basri (d. 177AH) ~~ is said to have asked Abu 'Asim the Syrian: "Dost thou not long for God? He replied: "No. A man only longs for one who is absent; when the absent one is present, for whom shall he long?" Da'ud al-Tai' (d. 162 AH) ~ also said: "A man only longs for one who is absent. " Nearness to and, of course, realisation of the longed for is the goal of the one in longing, disgusted with this world and everything within it. This is the reason that all through his life the Hadrat Khawaja Uways ~ preferred solitude and loneliness wherein he found much delight. "It is peculiar to him," writes Abu Sa'id al-Kharraz (d. cir 286 AH) ~ in his Kitiib Al-Sidq (The Book of Truthfulness tr. by A J Arberry), "That he seeks to be estranged to Him Wbom he longs." Abu Sa'id AI-Kharraz ~ continues: "These two are qualities of the intimate: that he is disgusted with people and mankind (generally), and finds delight in solitude and loneliness. Being in a darkened house, he abhors a light when he sees one: he closes his door, and draws his curtains, and is alone with his heart. He grows familiar with his Lord's nearness, and becomes intimate with Him: he frees himself from any visitation that might come upon him and spoil his solitude. Yes, then one may see him dismayed even by the shining of the Sun, when it enters upon him at his prayers: grievous to him is the company of other men, for they weary him; to sit with them and meet them is for him a grief and a loss . But when night covers him, and all eyes are sleeping, when every movement is still, and the senses of all things are quiet, then he is alone with his sorrow, and his disquietude is stirred: his VI
sighs mount swiftly up, and long he moans, demanding the fulfilment of his Expectation promised him, and the benefits and loving-kindness whereby he has aforetime sus tained him. Then he obtains som e part of his request, and a position of his demands is satisfied." This dialectic exposition of al-Kharraz truly depicts the life practices of the Hadrat Khawaja ~ which the author Hadrat Abu Anees Muhammad Barkat Ali ~ ha s so aptly reproduced and highlighted in this biography. Intimacy or nearness to Allah the Almighty is the sign of His recollection in one's heart and this comes about by continuous remembrance of His bles sings by practising what is ordained and shu nning wh at is prohibited. This, in actual fact , is to copy the Holy Prophet m ~ in hi s conduct, ab stinence and character. AI-Hassan AI-Basri (d. 110 AHl72S CE) ~ is quoted to have said: " M en said in the time of the God' s Messenger (h10:jJ;':':,,'):';), '0 Messenger (m~) of G od, verily we love God with a strong love . Then G od appointed a sign for His love, revealing: ' If you love God, follo w me and God will love you - (A l -Our'en 2:160) .'" The Hadrat Khawaja ~ is much loved and praised in literature by poets and prose writers alike . In a traditional folk poem Yunus Emre (d. 1321, Anatolia) writes in hi s Divan p572, No. C CXLVI The dearest friend of the Beloved of God: In the land of Yemen - Uways Al-Qarani. He d oes not lie; he does not eat forbidden food, In the land of Yemen - Uways Al-Qarani. In the m orning he gets up and takes hi s way. He recites in dhikrGod' s thousand and one names; With the wo rd Allahii Akbar he drives the camels In the land of Yemen - Uways Al-Qarani.... - (Ann em arie Schimmel tr.)
The author Hadrat Abu Anees Muhammad Barkat Ali ~ has listed in the text the routine modes and practices of the Hadrat Khawaj a ~ wh ich he lp the practitioner to enter in to the Uwaysiyyah Order that is named after him. The Uwaysi mystic has no living Shaikh, but is guided by God or H is saint-pro ph et vii
Khidr .....~ . The late Qudratullah Sh ah ab writes in detail in his Shahabnama h ow he has been the beneficiary of the Khawaja Khidr's (.....~) intervention in resolving the mysteries and riddles which he encountered as a Senior Civil Servant in the far flung districts of the undivided India. He ha s appended to his autobiography a long list of litanies for the reader' s emulation. The author' s comprehensive glossary of Al-Adhkiir fi ]ism Al-Wujud Al-Barkst, reprinted at the end of this booklet, is st ill tested in practice. It makes compulsory these remembrances for the salik in the making. The author ha s referred in his Tartib Sharif to the Hadrat Khawaja's ( ~) orison, the Urdu translation with Arabic original that is reproduced here:
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Bismills-hir R shmii-nir R ahim! Ilahi inna qalbi maridiui Iassh-hih-hii wa msidun is-sslih-hiin wa-muzlimiui fanawwiro-hii wa 'amyiin fa bassirhii wa dsnisim fa tahhirhii wa kherabiin fa emiruhii yti-Arhum-ar-Rshiminl (In the Name of Allah, the Graciou s, the Merciful! 0 Allah the Almighty! Indeed, my heart is di seased. Please cu re it. It is astray. Therefore, put it straight. It is nearly darken ed . There fore, enl ighten it. It is blind. Grant it the vision. It is soiled. Therefore, cleanse it. It is faul ty. Put it right. 0 the Most Merciful of the merciful!) -(Kitiib A/viii
'AIDal Bis-Sunnah AI-M'aroof Turtib Sharif (The H oly Succession), Volume VI, P65)
Following the footsteps of his predecessors, the author has on ce more revived the centuries old tradition of Ieqr in his life during the Twentieth Century. The material world could not distract or deflect his total ab sorption in the field s of Da 'wah-oTabligh at-Islam, Dbikr-i-Ilshi and selfless service to mankind. He has set up a milestone which it would be well-nigh impossible for an aspirant to su rp ass. He has been the embodiment of the practices which he theorised in his cost ofarms:
QuI 'ish'q Muhammed S allellsh-hii 'slayhi Wa $allam Madh-habi Wa hubbu-hii Milleti Wa Te 'etu-hii M enzili! (Say: Devoti on to the H oly Prophet ~j,l2~ is m y Faith; love my way of life, and obedience my goal!)
To conclude, the Hadrat Khawaja ~ has been an excellent exemplar of love and practices of the Faith of Islam. Many a my stic has taken a leaf out of his book in their practice of love for Allah the Almighty and Hi s Beloved, the Holy Prophet ~~, regardless of any consideration for stage or status , pride or prestige, di sgrace or de stitution. Mawlana j alal-ud-Diin Rurni (d . 672 AHll273 C E) ~ su ms up the cores of love thus: Let th e lover be di sgraceful, cra zy, Ab sent minded. Someone so ber Will worry about things going badly. Let the lover be . - (Jaliil-ud-Din R iim i, cr. by Coleman Bark s)
Originally in Urdu, the booklet Manaqib Hedrst Khawaja Uways AI-Qarani ~ compiled by Hadrat Abu Anees Muhammad Barkat Ali ~ ha s been rendered in to English by ix
Samina Iqbal. Dar-ul-Ehsan Publications are grateful to the translator and also the authors and publishers whose texts we have so very freely quoted. Grateful thanks are also due to Sajeda Maryam Poswal both for her invaluable suggestions for improvement of the translation, and for proof reading. We only hope that readers will enjoy this short biography of the man who has been in intense love ( 'ish 'q) with Allah the Almighty and His Messenger ~~, and pray for the good of all concerned. Finally we reproduce overleaf the Arabic text of Dariid Uwaysiyyah also called Astaghfiiriyyah which has been the routine practice ('amal) of the Shaikh ash-Shuyiikh, Sayyiduna Hadrat Uways Al-Qarani ~. The family chains of the shaikhs of the Orders of Qadiriyyah, Mujaddadiyyah, Ghfooriyyah, Rahimiyyah and Amiriyyah have inherited this composition. The devotees of Dar-ul-Ehsan all are expected to make its recitation perseveringly mandatory upon themselves. Time permitting, one can recite it as many times as possible physically. For example, one must recite at least eleven times after each and every daily prayer. One may recite more profusely after the prayers of 'Ishii, Taha;jud and Fajr one hundred, three hundred, five hundred times, or even more. Remember to recite unfailingly the number of times one has adopted. Al-J:Iamdu-li-J:Iayy-il-Qayyiim! Dr Muhammad Iqbal Senior Lecturer The University of Huddersfield Huddersfield HDI 3DH
22 Sha'ban Al-Mu'azzam 1422 AH (10 October 2001 CE)
Xl
'The j-[ofy Prophet's (~~§;) Letter'
~~~~.l :0
XII
Hadrat Khawaja Uways al-Qarani ~ (m ay Allah the Alm igh ty be pleased with him) denied this World to himself so much that people took him as a mad man. His food consisted of only a few dates which he picked on his way and saved for breaking his fast. If he fou nd more dates than he required, he gave the ripe ones away in charity. As night approached, he distributed in charity all things and clothes he had in the h ou sehold and said: "0 God! If anybody die d of hunger, or thirst, or naked, I were n ot to be h eld responsible for this." Therefore, he gave away everything to the needful before going to bed. He neither collected anything worldly nor did h e save anything fro m th is World thus remaining a free and happy ma n. Uways's (~) u su al dres s wa s a tattered cloak which he m ad e fro m differe nt pa tches of cloth, on e ove rlapping the other. Some traditions have it that it was an ordinary blanket made of camel's wool. The you ng boys took him as an in sane person, tea sed him an d threw stones at him. At this he said: "P lease ch ildren! Hi t m e with only sma ll pebbles so that I do not bleed and miss my daily prayers and fast." H is physical appearance wa s su ch that not only children but also the adu lts ridiculed him. An d th ey put thi s state of hi s different modes to eccentricity, in sanity, mental disorder and what n ot. But near to Allah the Almighty his status wa s so very h igh th at th e Holy Prophet ~7~ (peace be on
him) often said: "I receive the breeze of mercy from the direction of the Yemen." Also, the Holy Prophet ~;:e.~~ said : "The most sup erio r man amongst the generation of the Tsbiiin (th ose who had seen and met the Holy Prophet's ~;:e.~~ Companions, may Allah the Almighty be ple ased with them all) is Uways ( ~) . Whoever amongst you meets him must try to seek his duii ' (su pplication) for forgi veness." Amir a1-MomiIiin Hedrat 'Um sr Farooque ~ said to th ose present on the occasion of the Pilgrimage : "Anyone of you who belongs to Qaran please stand up ." At th is a man stood up . The Caliph ~ inquired him about Uways ~. The man replied: "0 Amir a1-Mominin! He is my cousin who is only an ordinary m an and tends to the ca mel s. He is not of the calibre that the Amir a1-Mominin ~ may remember him. He does n ot live in the community and runs away from people. H e n ever worries him self with h appine ss or sorrow. When the others laug h, he cries; and whe n the others cry, he lau ghs. People consider him in sane and mad. " After hearing all th is H adrat ' U m ar Farooque ~ cried and said : "I am looking for the sam e person . I have h eard th e H oly P rophet ~J;¥1.:",'j:; saying, 'By virt ue of thi s m an's p raye rs Allah th e Almig hty will forgive on th e Day of Re surrection sins of the sinners among st my Ummah (the M u slim Nation) equal to the number of hair on th e sh e-goats of the Tribe s of R ebi'a and Mudsr." In another tra dition th e n am e of th e tribe Banu K alib is also mentioned. All th e same, the su ggestion in both the narrations am ounts to an expan sive number. It is written in the m agazine Bahr a1-Ramiiz (The Sea of Secrets) that Uways's (~) mother was a blind old lady. He was always busy with his m other's job s. That is why he could not manage to go to the Holy Prophet ~::[¥1':'J;. Once he requested his m other for ha lf a day's leave. She permitted him, but warned him to come back in a day' s tim e. He arrived at Madina Mana wwara and found the Umm a1Momiriin (th e Mother of the Believers) Hedrat ~ 'isha Siddiqua ~~ (m ay Allah the Almighty be pleased with 2
her) at home. Uways ~ requested Hadrat 'A'isha ~~ to pass on his greetings to his master J,J;:'J"~ telling him that Uways ( ~) came all the way from Qaran but had not the good fortune of meeting the Holy Prophet ~~. So on after Uways's departure, the Holy Prophet J,J;:':(~ came back home. Hadrat 'A'isha ~~ gave Uways's message to him. The Holy Prophet ~ ~ asked 'A'ish a ~~ : "Did you see Uways ( ~) ?" She replied : "0 the Holy Prophet J,J;:':(~ ! Ye s!" At thi s the Holy Prophet ~ ~ went out of the house and called his followers to come to him quickly. The followers came along straightaway when the Holy Prophet ~ ~ asked them to look at his face. Everyone looked at the Holy Prophet J,J;:'J"~,'j!; who said : '''A.'ish a ( ~~) has seen Uways ( ~ ) and, therefore, sh e ha s been forgiven. As I see 'A'isha (~~) I have b een forgiven. And you have seen m e. Therefore, you are all forgiven ." W hat an exalted way the Holy Prophet ~~,'j!; explained Uways's dignity! Allah! Allah! At the time of his death, the Holy Prophet ~ ~ advised to give his cloak to Uways ~ and to re quest for Uways's prayers for forgivenes s of his Ummah. After the Holy Prophet's (~~,'j!;) demise and during the Caliphate of Hadrat Abu Bakar Siddique ~, n o traces of Hadrat Uways ~ were found even after much hard search. That is why th e Holy Prophet's (J,J;:'J"~) message could not be passed on to him . During the last days of the Caliphate of Hadrat 'U m ar Farooque~, people came to know of his whereabouts. Hadrat 'Umar ~ and Hadrat 'Ali ~ set out in Search of H adrat Uways al-Qarani ~ . In fulfilment of the Holy Prophet's ( J,J;:'J"~,'j!;) command, Hedrat 'Umar Farooque and Hadrat 'Ali Al-Murtsda ~ ~ went along to meet hi m . According to one of the traditions, it is claimed that Hadrat Bilal ~ accompanied them. After reaching the Yemen, th ey asked about Khawaja Uways 3
~, but could not trace his exact whereabouts at the time. They were still awaiting that a man came along and told them that after the sunset prayers he usually went to the Valley of Abdalan. So Hadrat Bilal ~ went along that way and when he offered his greetings, he heard the word uttered off Hadrat Uways's tongue saying: "Hill" At this Hadrat Bilal ~ went into a rapture and fell down on the ground unconscious. When Hadrat 'Umar Farooque ~ heard this news, he carried and took him to Hadrat 'Ali Al-Murtada ~ who recited some holy Verses and breathed on to hi~ thus bringing him back to consciousness. When asked as to what had happened to him, he to ld the whole story of his state saying: "Surely, he is Uways ~ whom we have come to see." Hadrat 'Ali ~ said to Hadrat Bilal ~ to go to him again and having met him to pass on their greetings and to put to him that the followers of the Holy Prophet m ~ had come to meet him whenever it was convenient for him to spare some time to see them. When Hadrat Bilal ~ passed on the message, Uways ~ replied: "They must say their morning prayer on the day of fum a (Friday) prayers with me. They should bring along with them the rich of the Yemen." By this time nobody knew Hadrat Uways ~ either in the town of Qaran or in the Yemen as he was an unknown personality. When on Friday they reached the appointed site, they saw a huge platform in front and when they went nearer, they saw a huge crowd of people all stood up in the camp. Nearer still, they saw Khawaja Uways ~ with an umbrella of sovereignty spread over him, wearing a gorgeous dress and sat on a royal throne. The rich of the Yemen were astonished and wonder-struck to see him in this scene. After meeting the exalted Companions (may Allah the Almighty be pleased with them), he went busy saying his prayers. After the prayers he spoke to them briefly and then bade farewell.
It is said that all the big crowd and tent were brought there by the Almighty Allah's angels. And 4
now they are wandering allover the World carrying the tent. They are called the [adiil. Another narration ha s it that when Hadrat 'Umar and 'Ali, ~0, reached the woods of Qaran carrying along with them the cloak of the H oly Prophet ~ ~, they found Hadrat Uways ~ busy saying his prayers. When he heard the noi se, he cut short, completed his prayers and said: "Nobody ha s seen me before saying my prayers. Who are you, genrlemen?" Both Hadrat ' U rnar and 'Ali ~ 0 greeted him saying: "Assa lam u Alaykum Wa Rahmarullah! (P eace be on you and mercy of Allah the Almighty!)" In reply, Hadrat Uways ~ also greeted them: "Wa Alaykum-us-Salam Wa R ahmarullah! (And pe ace be on you and mercy of Allah the Alrnightyl )" The Companions of the Holy Proph et ~~ asked him his nam e. He replied: "A bd ullah!" Hadrat 'Ali ~ said: "Whatever is in thi s World or in between thi s World and the Sky is all bowed down in worship of Allah the Almighty. For the sake of Haram Shanf and by Allah the Almighty tell us your name that your mother had given to you." He replied: "My na me is Uways!" The Companions said:"Show a certain parr of you r body!" When Uways ~ exposed the part of his body wh ich they found bearing the mark of vitiligo. H aving thus satisfied them selves they exp lained that th ey were the Companions of the Holy Pro phet ~~ who h ad foretold them all these signs and sym pto ms that were found on him. Furthermore, they said: "The H oly Prophet ~ ~ had ord ered them to pas s on his greetings to you and to request you to pray for the forgiveness of his Ummah!" Hadrat U ways's (~) Supplication Hadrat Uways ~ replied: "Indeed, you are worthier than I am for this su pplication !" 5
The exalted Companions ~ ~ remarked: "We certainly supplicate. Please you pray as per the will of the Holy Prophet ~¥,j,5':. " Having received the blessed cloak, he went away ro a corner at some distance, placed the cloak in front on the ground and prostrating he beseeched: "0 Allah the Almighty! I shall not wear this honourable cloak until You have forgiven the Ummah of the Holy Prophet m~:* ." As he took long in prostration, it occurred to the Companions ~ ~ that he might have passed away . When they reached near him, he rai sed his head from Sajdah (pros tration) and said: "Had you not come here, I would not have raised my head from prostration until I had the glad tidings of forgiveness of the whole of the Ummah. Even then Allah the Almighty has promised to forgive as many sinners of the Ummah of the Holy Prophet m~:,5': as the number of the hair of the sheep flocks of the Tribes of Rabi'ii and Mudsr." Injury to the Holy Prophet's (W~ ) Teeth During the Battle of Uhad the disbelievers of Makka targeted their attack at the Holy Prophet ~ ~. The devotees of the Honourable Messengership faced it bravely and forced the enemy to retreat. However, in this Battle the Holy Prophet ~~,j,5':, the perfect, the pure, the blessed, the beautiful, the sacred, had two of his teeth sacrificed. At the time of the incident, Uways ~ was tending to his brother's camels in the woods of Qaran. He was an unknown and a quiet person of these woods. There were no provisions of telegraphic or radio communications in those days. Who told him this news of his beloved's (the Holy Prophet's J.g'"~) two teeth having been sacrificed? He said: "When I came to know about the two teeth having been sacrificed, I broke and took out one tooth first. Having done this I realised that only Allah the Almighty knew it well, but, perhaps, that might not be the tooth that had broken. Hence I broke another, still another, thus breaking them all one by one." 6
This was a manner of love that will stay eternally alive for the guidance of the devotees of the Honourable Messengership a:.1j'"2'':'j:;. Uways's ( ~) Service to his Mother H ad rat 'Umar ~ and Hadrat 'Ali ~ said : "0 Uways ( ~) ! If th is ha s been the state of your love for the Holy Prophet ~j'"<:':'j:;, why d id you not pay a visit to him?" Hadrat Uways ~ did answer by the way that he could not pay a visit because he was engaged in the service to his mother and was overwhelmed by his 'state'. He asked them in stead: "Were you present at the Battle of Uhedi T ell, whic h of the H oly Prophet's (W~j:;) teeth were broken?" They h ad n ot given any tho ug ht to it. Therefor e, th ey replied: "We d o not re me mber wh ich one s of th e teeth th ey h ave been?" At this H ad rat Uways ~ narrated to them the in cid ent of breaking his teeth one by one as he was overwhelmed by his love. H adrat 'Umar ~ was greatly impressed at this of Uways's ( ~) conversation. He b eseeched: "Please pray for me!" Hadrat Uways ~ replied: "I do not supplicate exclusively for myself or anyo ne else for th at m atter. H owever, I su pplicate after every prayer for everyo ne on land or sea for h islher forgivene ss. I beseech Allah the Almighty for forgivenes s of all true Muslim, men and women, and all believing men and women. Therefore, 0 ' U m ar (~) ! If you carry with you you r Eeman (F aith) intact, you will receive my su pplication in your grave." Herein it is meant th at whoever wou ld preserve his Faith should receive Hadrat Uways's supplication. It is not m eant to be for Hadrat 'Umar ~,..~ 1.....·:::-- I 1 ~ao ne. H aving b een greatly impressed by this talk of Hadrat Uways ~ H ad rat 'Umar ~ said: "I give away my Caliphate for the sake of two chuppetis," Hadrat Uways ~ commented: "Who is there to take it over? Throw it at the cross-roads and offer it to whoever wishe s to have it." 7
It tr anspires th at the seekers of the Divin e under stand th e responsibilities of kin gship an d hence are not de sirous of it. This incident tells that the sta ndard of love is different and individualistic too . Although Hadrat 'Umar ~ and H adrat 'Ali ~ were the unparalleled example of love for the H oly Prophet ~;;;'~>~j:;, yet they did not break their teeth at the news of the inju ry to the Holy Prophet's ( ~~j:; ) teeth. N or could love object to thi s of their omission . Hadrat Uways ~ did so overwhelmed by the love that said 'Bravo' to him. Two Questions by Hadrat Uways ~ He asked Hadrat ' U mar ~ an d Hadrat 'Ali ~ : "Have you seen the Holy Prophet ~;:"1.~j:; ?" They replied: "Yes!" The H adrat Khawa ja ~ inquired: "If you say yes, then d o tell whe ther or n ot th e H oly Prophet's (~)!'1~j:; ) eyebrows were flat. " Hadrat 'Urnar ~ and H adrat 'Ali ~ could not answer thi s question as they had not looked at the H oly Prophet m ~ di scerningly out of respect. He asked again: "Which of the teeth of the H oly Prophet ~ ~ got broken during the Battle of UhacR" Hadrat 'Umar ~ and Hadrat 'Ali ~ again had no an swer. Hadrat Uways's (~) Advice to Hadrat 'Umar ~ When H adrat 'Uma r ~ requested for an advice, he said : "0 'Um ar (~) ! D o you recognise Allah th e Almigh ty?" He replied: "Yes!" He spo ke: "If you do not know anyo ne afte r H im, it is better for you." Then he asked: "D oes Allah the Almigh ty kn ow you?" He rep lied : "Yes!" At thi s he spoke: "It is then be tter that no one except He knows you. " Hadrat ' U rnar ~ be seeched: "I wish to present you with some money." 8
Having said this he took money out of his pocket saying: "I have saved these two dirhams as a result of my labour with camels." Hadrat Uways ~ remarked: "If you give me the guarantee that I will live long enough to spend this money, then give it to me." Hearing this Hadrat 'Umar ~ burst in to tears, wailing the while. He said: "0 'Umar (~)! Now take your leave. The Day of Resurrection is near on hand and I am preoccupied with the thought of the means of my travel (to the Eternal Life)." The Important Points to Ponder - Extracts from The Words of Wisdom by Abu Anees Muhammad Barkat 'Ali ~ ':Amir Mominin Hsdrat 'Umsr ~ and Hudrat 'Ali ~ went to Hadrat Uways al-Qarani ~ with the cloak of the Holy Prophet JW~, but he could not see them for more than a few moments. This was a real state of absorption (in Allah the Almighty) . "Lesson: This means that Hadrat Uways al-Qarani ~ was so much absorbed and occupied in remembrance and meditation (of Allah the Almighty) that he had no time to see the exalted and great persons like Hadrat 'Umar ~ and Hadrat 'Ali ~. That is, he was absorbed in Allah the Almighty physically and spiritually. And here are we who have wasted the whole of our lives in idle pursuits . "Be wise! It is essential for you to move in the Way of Allah the Almighty like a clock and your movements should never begin to slow down. Neither should you stop nor anyone be allowed to stop you. It is essential for you not to do it, and --- do not do it." - (The Words of Wisdom by Abu Anees Muhammad Barkat 'Ali ~, English tr., Dar-ul-Ehsan Publications, Huddersfield (UK) , 1977; Volume 1, 1'6, No.55)
"You do vices in secret. Also do virtues in secret. This alone is sincerity." - (ibid, P65, No.545) "When Hadrat 'Umar ~ and Hadrat 'Ali ~ took the holy robe of the Prophet Muhammad m~.'F and 9
went to Hadrat Uways ~, they found him offering prayers. At the end of the prayers Hadrat Uways ~ said, 'Before tod ay n ob od y ha s ever seen me offering prayers.' "What a greatness! The Greatness is of Allah the Almighty!" - (ibid, P65, No.546) The Hadrat Khawaja's (~) Miraculous Visit to Madina Manawwara A report has it that after the de ath of his mother, Hadrat Khawaja Uways al-Qarani ~ on ce visited M adina M anawwara. The Compani ons of the H oly Prophet m~1:,j:; asked him: "Why did you not come along in the life time of the H oly Prophet W~ ? " The Hadrat Khawaja ~ replied: "My mother has been sick an d advanced in her age. F or the sake of my attendance to her sh e could not allow me to go far away." The C ompanions be seeched: "W e all sacrificed our parents, relatives and wealth all for th e H oly Prophet m ~. Why could you not leave your mother alone?" At thi s the Hadrat Khawaj a ~ got excited saying: "Well! You are the Companions of the Holy Prophet mjJi1.:~. Explain to me his appearance, the beauty and perfection. " The Companions narrated some of the signs on his sacred body and his miracles. The Hadrat Khawaja ~ said: "I did not mean to kn ow the signs of the apparent life. Rather, 1 meant to know th e d escription of his beauty of the inw ard." The Com panions said : "We h ave told you wha t we had known. Should you give any pointers, ple ase d o so!" Pleased at thi s, Hadrat Uways ~ went into a trance and described the Holy Prophet's ( m~';,j:;) appearance, characteristics, the beauty and the perfection in the most befi tting manner that the Companions lost co ntro l of themselves an d got enraptured thus experiencing absorp tion and ecsta sy, falling on to the ground totall y tired . As soo n as 10
th ey regained so m ewh at of conscious n ess, they kissed at H adrat Uways's ( ~) he ad in extreme joy. An Exclusive Meaning of the Word Madar (Mother) Shaykh Abdul Khaliq ~ , may Allah the Almighty san ctify his secrets, h as explain ed in a rare sta tem ent: "That H adrat Khawaja ~ was unable because of the demands of his mother's service apparently to pay visit to the Holy Prophet ~ ~ has an exclus ive meaning. Here the word miidar (literally the mother) amounts to Umm al-Anwar (th e mother of enlightenment). He explains it further in the light of the following sacred H adith:
(1 was a hidden creasure. 1 wished to be known. A ccordingly> 1 ordered th e creation .) "Thus setting in abundance the light off the One and Only. Off thi s of His Nur (Ligh t) , He generated the Niir-iMuhsmmadi (The Light of Muhammad tf::".1~). - - - -(First of all the Almighty Allah's creatures You created my light) and named it Umm al-Anwar. Just as the off-spring is given birth by the m other so is the being or presence of enlightenment of all the creatures and everything aroun d wa s brought ab out by this light alo ne. From eternity to eternity thi s light, like th e bubble in contac t with water, is subsu m ed in the river of the On e and Only. It reflects high above so m e times an d drowns in the Light of th e Dhiit at oth ers. When a Salik pays his attention to th e Light of the Dhii t an d remains in thi s state, th e reflection of th e sam e light excites thus enveloping the Salik in its folds. In the circumstances, the Salik's inner ligh t ascends to its goal, the Nur-i-Muhammsdi, finall y merging into the Niir-i-Haqiqi thus concentration and ab sorption taking over him. There remains no energy to effect separation except that he is then appointed at the 11
p osition of advice and command. Hadrat Khawaja Uways alQarani ~ enjoyed simi lar state. "The Hadrat Khawaja was completely absorbe d and drowned in Nii r-i-M uhem medi an d mustered no power wh atever to distance himself from the beauty of the hidden." H ad rat 'Ain al-Qad at ~ has also in terpreted in this context the word miider as Umm al-Anwar. H owever, he calls it Niir-i-Ilahi (the Divine Light) . In actual fact there is no di sparity in the meaning if on e understands corr ectly the meani ngs of the followi ng:
He who saw m e (i.e. Muhammed ~ ) saw Allah the Almigh ty. Hadrat Khawaja Uways's (~) Uniqueness Some of the Almighty Allah 's servan ts are hidden. Hadrat Khawaja Uways al-Qarani ~ is the S ultan of the Almighty Allah's hidden servants. Ju st as he spent his life hiding so did he remain hidden after his demise. No writer ha s ever clearly pinpointed hi s mausoleum, the paragon of light. He led hi s worldly life hiding from others. Allah the Almighty will keep him hidd en from others' sigh ts on the Day of Resurrection. He will lead hi s way to Paradise in the company of seven ty thousand angels who would wear hi s re semblance. This is wh y pe opl e shall not be abl e to spot him. Facing often the direction of the Yemen, the Holy Prophet m¥~:&; said: "I smell th e sweet scent of m ercy from th e direction of the Yemen!" The H oly Prophet m~:,~ sought in his will to di spatch hi s sacred cloak to H adrat Uways ~ and his supplica tion for the forgiveness of hi s Ummah. F or his su pplica tion a large number of the H oly Prophet's (~~) Ummah ha s, indeed, been forgiven. He is h onoured with the titl e of Nats-ur-Rehrruin (The Soul of the Com pass ion ate) and th e stage of 'the Beloved of the Divine' ha s come to hi s lot. 12
Hadrat 'Umar ~ and Hadrat 'Ali ~ felt honoured in seeking audience with him and so did they seek permission in order to see him. In the field of Teiiqst and Tasawwuf, his life is the beacon light for the seeker of sp iritu ality. The Uwaysiyyah Order in Tasawwuf provides directly the reflexes of enlightenment without apparent contact thus rendering meaningless the barriers oftim e, di stance and space. :
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An Account of Hadrat Vways ~ in the Hadith Hadrat 'Vmar ~ reports the Holy Prophet ~ ~ as saying: "Amongst the T abiiin (th e generation following the C om p an ions) , there is a man named Uways (~) who has an old mother and bears a scar of vitiligo. If you see him ask him to pray for the forgivene ss of the Ummah." - (A b u N a itn/Muslim )
Hadrat 'Vmar ~ reports the Holy Prophet ~.1~ as saying: "0 ' U m ar (~) ! A man named Uways ~ will come from th e direction of the Yemen. He bears a scar of vitiligo on his body. He ha s an old mother whom he serves. If he ever swears to do som e job, his oath is fulfilled . If you are abl e to have, ask him to pray for your forgiveness." Ibn S'ad ~ reports the Holy Prophet ~.1~ as sayin g: "Amongst my Ummah I have a friend n amed Uways al-Qarani (~ ) ." Ibn Abbas ~ reports the Holy Prophet ~~j:; as sayin g: "There will be a man amongst my Ummah who would be called Uways bin Abdullah al-Qarani ( ~) . Indeed, as many people of my Ummah as the ha ir of the sh eep flock s of the Tribes of Rsbi'a and Mudar sh all be forgiv en as a re sult of his su pplication ." 13
The H oly Prophet W ~ face d th e direction of the Yemen, lifted his shirt off his ch est and said : "I receive the breeze of me rcy fro m the directio n of the Yemen." Herein M awlana Rumi /::-~jQ:; and Imam Shafi'ee ,"~j,~ h ave interpreted the direction of th e Yemen to m ean Hadrat ~""~ 1""'· ::- U ways ~. Hadrat Uways's (~) Holy Description He was a m an of weak physique, middle height, sligh tly offwhite colour, wide sh ou lders, he avy beard, black eyes, sigh ts concentrated at the place of prostration, a domineering round face, and unruffled hair often covered with dust. He wore a completely worn out kh aki dress that co ns isted of two garments, a blanket made of the camel ha ir an d a p air of trousers. He had on the palm of his left hand - some claim it to be the left side of the face - a wh ite mark of th e size of a Dirham. Once he su ffered from the disease of vitiligo . He prayed to Allah the Almighty: "0 the Lord! Save me from th is disea se of vitiligo, leaving on my b ody, ho wever, a mark that would always remind me of Your Mercy and Grace." This is the mark th at helped Hadrat 'Umar ~ and Hadrat 'Ali ~ to recognise him. The Pseudonym of al-Qarani Qaran is a sm all village in the su burb of the Yemen. Earlier on when so m e preliminary excavatio ns were done for its construction, there was found a cow h orn th at is called Qaran in Arabi c, h ence th e name of the village as Q aran ca me to b e well known. A m an n amed Abdullah fro m th e Tribe Murad was born in thi s village. Some tra ditions h ave th e na me ~ar in stead. Becau se of thi s affiliatio n, he came to be kn own Uways al-Qarani (~) , the inflection of the name indicated his connection. Hadrat Harim bin Hayyan ~ Searches for the Khawaja ~ • • !ll' A well-known Tabi'ec (a companion of the Companions) named Hadrat H arim bin Hayyen ~ made up his mind 14
to VISit Hadrat Uways ~ . Consequently, he re ached Qaran, but disappointingly he found out that H adrat Uways ~ had already left Qaran. When H ad rat H arim bin Hayyan ~ came to M akka Mukarrama, he received the news that Hadrat Uways ~ now lived in Kufa, In the pursuit of his fond ness to meet him he went to Kufa where, unfortunately, his whereabouts could not be traced. He stayed in Kufa for a period of time in order to, perhaps, find him one day. At long last Hadrat Harim ~ made up his mind to travel to Basra. As he set out he found on the way that Hadrat Uways ~ wa s m aking his wudii (ablu tion) at the bank of the River Euphrates, wearing his patched frock all right. Hadrat H arim ~~ rec ogni sed him but kept silent. After his wudii, Hadrat Uways ~ ordered his hair and set to walk th at H adrat Harim ~ stepp ed right in fro nt of him and greeted: "Assalam u Alaykum Wa R ahmamllah!' Replying to th e gre eting, he wished him: " Wa Alaykum-usSalam , 0 Harim bin Hayyan (';;-~j~)! " Surprised H arim ~~ said: "How did you recognise me?" He said:"~'>':; -.:J~.:, ~ ~ 'Arrstst Rum Ruhaka (M y sp irit recognised you r spirit!)" :::.--. For som e time, Hadrat Uways ~ sp oke to him and whil st parting ad vised him thus: " ':' F.. :;:;,\ ~ Alayka BeqalbiKa (you need to safegu ard yourhbh)~i nat is, save your heart from the thought of everything else . Keep your de sires under control of your he art and n ot vice versa." The Khawaja's Advice to Hadrat Harim bin I;Iayyan ~ H adrat Harim bin Hayyan ~ st at es: "I requested Hadrat U ways ~ to tell me an y of the H oly Prophet's (~?":::,~) H sdith so th at hearing from you r ble ssed tongue I may remember it by h eart." "He replied, 'Neither did I meet the Holy Prophet m~~ nor did I have the h onour of his company. However, I have m et those who had seen him. Accordingly, they have transmitted his sayings which have reached me as to you too. Notwithstanding, I do not want to set an example 15
of being a Muhaddith (the one who narrates the Haditlii, or a Qaq.i (Judge), or a Mufti (dispenser of the religious decree). I cannot fully discharge my own religious practices. How could I advise others! "I beseeched, please do recite some Verses of the Holy Quriin. I wish to hear it from your tongue. I regard you as my friend for the sake of Allah the Almighty and only. Also, pray for my forgiveness. Advise me as well so that I remember it always . Hearing my request, he held my hand, recited the following, crying loudly:
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A iidhubillahi Minnishsyta-nir Rajfm! (I seek refuge of Allah the Almighty from Satan, the Outcast!)
"He added, 'My Rabb's dhikris most exalted. His sayings are most true. His is the most truthful statement. His is the most beautiful writing of all! Then he recited the following Verses of the Holy Quriin: We created not The heavens, the earth, And all between them, Merely in (idle) sp ort: We created them not Except for just ends: But most of them Do not understand. Verily the Day of Sorting out is the time Appointed for all of them, The Day, when no protector Can avail of his client 16
In aught, and no help Can they receive, Except such as receive God's Mercy: for He is Exalted in Might, Most Merciful. - (Al-Quron 44 :38-42)
"At the end of recitation he gave out a resounding shriek, followed by a spell of silence that made me feel as if he had gone unconscious . After a short while he accosted me, 'Harim! Your father died. Shortly, you will also die. Abu Hayyan died. He has for him either the Heaven or Hell. 0 Ibn Hayyanl The Prophet Adam ......~ died and so did Hadrat Huwwa (Eve) ......~, Hadrat Nuh (Noah) ......~ died and so did Hadrat Ibrahim Khalflullah (Abraham, the Friend of Allah) ......~. Hadrat Musa Kalfmullah (Moses, the Conversationalist of Allah) died and so did Hadrat Daw'ud Khalffatullah (David, the Successor of Allah on Earth) ......~. And 0 Ibn Hayyan (~)! The Holy Prophet Muhammad ~ ~ has also passed away and so has Abu Bakr Kbslitst-ul-Muslimin (the Caliph of the Muslims) ~. Today my brother (in spiritual sense) 'Umar bin Khattab ~ has parted company in order to meet his beloved, Allah the Almighty. Having said this he gave a cry '0 'Umar the Brave' and prayed for the Almighty Allah's mercy on to him." Hadrat Harim ~ maintains that by the time Hadrat 'Umar bin Khattab ~ was alive and his Caliphate near to an end. Therefore, I said: "May Allah the Almighty shower mercy on you! 'Umar bin Khattab ~ is still alive. "At this he disclosed, 'Allah the Almighty has just given me the news of his death. If you discern a little of my talk, myself and yourself all are counted as ones amongst the dead. All that had to take place has been enforced. Having spoken this much he sent salutations unto the Holy Prophet ~ ~ and recited briefly some of the supplications and said, '0 Harim (~)! My advice for you to follow is to emulate the 17
Almighty Allah's Book, the Holy Qur'dn, the way of the 'good' and to send Darild (Salutations) on to the Holy Prophet ~~~~. I gave you the news of my death and yours too . Bear in mind the death always, forgetting about it not even for a single moment. At your return, undertake to warn your tribe and advi se the followers of the F aith. Beware! You do not sever the company of the [ama'at (grou p) thus losing your Faith in forgetfulnes s and hence facing the Hell Fire on the Day ofJu dgement.' "Then he added, '0 Allah the Almighry! This man claims that he loves me for Your sake and for You alone he ha s visited me. Therefore, 0 Allah the Almighty, show me his face in Paradise in order to renew our contact and help me meet him in Your Dar ss-Ssldrn (th e House of Peace). Wherever he may be, keep him in Your peace and protection. Grant him the po ssession of his farming. Keep him happy during his stay in this transitory World. Make easy for him to obtain the share in the world that You have granted him, and make him content at Your bestowal and graces. Grant him the best recompense.' "After this supplication, he went on, '0 Harim (~)! Now I trust you to the Almighty Allah's custody. Well! Assalamu Alaykum Wa Rahmatullah (Peace be on you and mercy of Allah the Almightyl) From now on I shall not see you any more. I dislike fame and befriend seclusion and solitude. As long as I shall be with the people in the world I shall suffer from extreme grief and pain. Accordingly, you do not look for me in future. However, I sha ll cherish your memory in my heart. Hence on neither shall I be able to see you nor will you be able to see me. Keep me in your mind and pray for my good. I shall, in sha Allah (Allah the Almighry willing), bear you in mind and also pray for your good. Having said thi s he went aside. I followed him in order to have a few more moments with him. But he was not pleased at thi s. We, therefore, parted each other crying. Thereafter I looked for him all over, but without any news of him from any quarter. May Allah the Almighry shower His 18
blessing on and forgive him. Afterwards, no week passed by without me having his vision in dream once or twice." Uways's (~) Discharge of his Duties Musradrik Hakim has it that despite his seclusion and solitude Hadrat Uways ~ never let slip the obligatory commands to practise or to shun. Because of these obligatory duties he had to face an indifference of the people. Abu alHaws ~ narrates a friend of his saying: "A man from the Tribe of Murad went to him and having wished him Assalamu Alaykum wa Rahmatullah asked, 'Uways ~! How are you?' "He replied, 'Al-hamdillillah (G od be praised!)' "He asked, 'How do people treat you?' "He replied, 'You ask this question to a man who does not trust to last his life in the evening until morning and in the morning until evening!' "'0 my brother of the clan! Death has not spared any opportunity for anyone to make merry. 0 my brother of the Murad! Discharging of the Almighty Allah's obligatory duties has not spared a true Muslim with a friend. I swear by Allah the Almighty on the fact that because we persuade people to do good and shun evil, they have, therefore, declared us as their enemy. In this attitude they have been helped by the hypocrites who point at us. But I swear by Allah the Almighty that their attitude will not stop me from saying what is the truth." Uways's (~) Mode of Worship Someone asked Hadrat Uways al-Qarani~:"Howshould one pray?" He replied: "I only wish that I start the prayer and spend the night in one Sajdah (prostration) and, lost control of myself, recite repeatedly Subhiins Rabbiy al-A 'ala (Glory be to God Who is Most High!)" When he was asked about humility during prayers, he said: "If someone who is praying is hit with a bar and has not 19
felt it at all, this act will be demonstrative of the humility of his prayer." At another occasion, he said: "If someone worships Allah the Almighty to the extent of the Heaven and the Earth, Allah the Almighty will not approve of his worship until the worshipper has complete belief in Him." He asked: "What is the best and blessed way of belief in Allah the Almighty?" He replied: "Leave alone and do not worry about that which has already been set aside for you and whilst praying turn your mind off the world just as he does so at the time of his death. This state is enjoyed only when the human being regards death nearer to him than his jugular vein. If this is the state, then the man would be the one who believed in Allah the Almighty completely. Then his prayers would be accepted and become one who would have the honour of nearness to Allah the Almighty." Uways's (~) Miracle (Ksrsmst) of the Drowning Boat Hadrat Habib bin Suhail ~ narrates: "I was on board a boat along with some businessmen. The boat was loaded with a lot of merchandise of different kind. All of a sudden rain and storm took upon us and the boat was caught up in stormy waves so much that it began to let water in and hence drown. All the passengers lost hope of life. There was also amongst them a passenger who appeared old and senile and wore a blanket made of camel hair. He got up from his seat and began to walk on the waves as if he was walking on earth. Regardless of anything around, he occupied himself in prayer. We beseeched, '0 man of God! Pray for us!' "At this he attended to us and asked, 'What is the matter?' "We drew his attention to the state he was himself witnessing. "He said, 'Cultivate nearness to Allah the Almighty.' "We asked, 'How?'
20
"He replied, 'By renouncement of the world! Now recite Bismillii-hir Rahmii-nir Rsliim (In the Name of Allah, Most Beneficent, Most Merciful) and step outside the boat.' "We followed his directions. The water rose all over the boat, but we stood all safe and sound. He began to say, 'Now you are free from the world.' "We all asked, '0 the pious man! Who are you?' "He answered, 'My name is Uways (~).' "We beseeched, 'This boat has also for the poor at Madina Manawwara the baggage that a rich man of Egypt had despatched because a famine has these days spread out in Madina Manawwara.' "At this, he remarked, 'If Allah the Almighty returns you your wealth, would you distribute all that amongst the poor of Madina Manawwara?' "They all said, 'Yes!' "He performed two Raka'at (units) of prayer on the surface of water and offered a supplication. We saw the boat with all the baggage rising up the water. We took hold of the boat. Then we reached Madina Manawwara all well and distributed as promised everything amongst the poor and the needful there." - reference Zuhrat-ul-Riyiid Peace of Mind A tradition has it that Hadrat Harim ~ had the good fortune of a few meetings with Hadrat Uways ~. Once he went to him. He enquired: "What is this visit for?" Harim ~ replied: "To gain peace of mind from you!"
He remarked: "I have not come across a man who knew Allah the Almighty and still sought peace of mind from someone except Him." Uways's (~) Extreme Practices Hadrat Uways ~ undertook great hardships in the field of Sulook. He used to keep awake the whole night. Normally, he stood in Iqiima (standing posture) for prayers one night, spent the next in Rukii (kneeling posture) and the following 21
in S ajdah (prostration) . He often sp ent his da ys praying in addition to the nocturnal worship. The famous Tab'iee Hadrat Rabi' bin Khathi ~ reports : "One da y I went to meet him. I saw him busy in his Fajr (early morning) prayer. I waited for him to finish in order to meet him. Having fini shed his prayer, he got engaged in Tasliih (form u las of celebration of praises of Allah the Almighty) an d Tahlil (praises of Allah the Almighty) and remained so continuously until Zuhr (early afternoon) prayer. Likewise, thi s lasted further until 'A sr (late afternoon) prayer and from 'A sr to Maghrib (suns et) prayer. Then I thought he might have a recess in order to break his fast, but he remained busy in dhikr and litanies until 'Isha (late evening) prayer and then to the morning prayer. Three days pa ssed by thi s way. He slept on the fou rth night for a short while and ate a little. Then he occupied himself in AstaghRir (litanies seeking forgiveness of Allah the Almighty) thus: "0 Allah the Almighty! I seek Your refuge against the sleepin g eye and sto m ach -full of food." When I witnessed all thi s, I returned without seeking his audience and saying to my self: "This is enough for me!" Disappearance of Uways ~ As long as the apparent world had not re cogni sed the real Uways ~ , he was seen round and about amongst all pe ople. But as soon as his real self came to the fore , he went out of sigh t, n obody ha ving seen him ever after. It is said th at during the Battle of Siflin he died a martyr, fighting in favour of Hadrat ' Ali ~ . Another tradition ha s it that on his return journey from Azarbijan, he died of som e stom ach ailment. As thi s of his journey wa s on fchiid (Holy War), he met an honouarble martyr' s death in accordance with any of the traditions in connection with martyrdom. It is claimed that his mausoleum is situated in the N orth of and outside the City ofZubaid in the Yemen. WAllah-u 'Alamu Bith-Thawab! Details of the Traditions ofUways's (~) Martyrdom 22
It is a well-known tradition that at the bank of the River Euphrates Uways ~ heard the noise of a drum. He enquired of the passers-by about the reason for that. Someone told him that Hadrat 'Ali ~ was setting out on a battle against Amir Mu'awiyyah ~. Consequently, he went along to Hadrat 'Ali's (~) troops . Before he arrived there, Hadrat 'Ali ~ had an oath of allegiance to death at his hand taken by ninety nine men. At this juncture, Hadrat 'Ali ~ said: "A man wearing a blanket will come thus completing the number of troops. " Another narration has it that when Hadrat 'Ali ~ counted the number of his troops, he found one man short of the anticipated number. It is then that he prophesied an on-coming of the man wearing a blanket. Hadrat 'Ali ~ had just uttered these words that Hadrat Uways ~ arrived on the scene. Seeing him Hadrat 'Ali ~ was extremely pleased. He took the oath at Hadrat 'Ali's (~) hand in order to sacrifice his life . He set out to fight and fell martyr. As long as he lived he led the life of the appraised. When death approached he died a martyr, the exalted. Kashfal-Mahjub of 'Ali al-Hujwiri seconds this tradition. According to an another tradition by [alal-ud-Din Sayuti ~ and Abdur Rahman jami ~, it is chronicled that Uways ~ set out to participate in jehad on the Azarbijan front during the final days of Hadrat 'Umar Farooque's (~) Caliphate. He suffered from diarrhoea. When he died on the way, the troops stopped. They found two pieces of cloth in his haversack that did not seem to be any part of the worldly dress. The shroud was prepared of this . Just at the time they found that at a short distance in front there was a readily dug out grave and scented water and sweet essence nearby. The holy warriors bathed him with the same water, dressed in the shroud, applied the scent and said the funeral prayer, buried him and then took to the battle front. On their return journey, the Muslim troops went past the same place where there was seemingly no grave or any sign of it. They 23
search ed for it no end but to no trace. WAlIah-u 'Alamu BithThawiib! Uways's (~ ) Copycats On th e Day of Resurrection Allah the Almi gh ty will create seventy th ousand angels wh ose appearance will resemble that of Hadrat Uways al-Qarani ~ and in their proce ssion he will be ta ken towards the Paradi se. The wh ole of creation will witness it, but n o on e will be abl e to rec ognise the real Khawaja U ways al-Qarani ~ . Ju st as Allah th e Almighty had hidden him from the sigh ts of th e people, likewise He will keep him h idden from the sights of the aliens . The st ate of Hadrat Khawaja U ways ~ bears testimony to the H edith that H ad rat Abu Hurayra ~ had reported as a Divine decree thus:
(M y frien ds are ben eath my over-dress. Nobody except Me recognises them.) The Sayings of Hadrat Uways al-Qarani ~ *1 searched for honour, I found it in service to the creatures. I search ed for leadership, I found it in the creatures' welfare. I sea rch ed for humility, I found it in truth. I search ed for the source of pride, I found it in Faqr. I searched for a valuable relationship in the Hereafter, I found it in Taq wah (F ear of Allah the Almighty) I search ed for highness, I found it in Qanii 'at (conten tment) I searche d for peace, I fou nd it in Zuhd (p iety) . *He wh o believes in three things h as H ell ne arer to him th an his jugular vein; they are voluptuou s meals, expensive dress and companionship of the rich . 24
* Peace is in solitu de. *It is imperative on you to guard your heart. *When you sleep, regard death n earer to you r head and when you wake up reg ard it in front of you. *Do n ot regard a sin so m ething ordinary , rather regard it so m ething extra-ordinary. This is the re ason you commit sins. If you regard a sin som ething inferior, then you will also regard Allah the Almighty inferior. *It is regretted at the hearts that are in doubt and do not seek ad vice . *He was asked: "What is your job? " He replied: "The journey is long and I ha ve no necessitie s of the jou rney with me. This is why I lament all the time. *He wh o recognised Allah the Almighty, he recognised everything and nothing remained hidden from him.
* Wahdar (U nity of Godhead) is that nothing except Him comes in the thoughts. *Virtues
of
""\:..jl,,,~jl'ft~ \ AJIah-hummCighfir-lil-
Mumineena wsl-Muminat! (0 Allah the Almighty! Forgive Muslim Men and Women!) - Hadrat Uways al-Qarani's (~) sp ecial litany: *Allah the Almighty writes recompense as many times as Muslim m en and wom en for he wh o seeks forgi veness of the true Muslim, men and women. - ( Tbads bin S am at/M ajm 'a alZewa'id - Kitd b al- 'Amal Bis-Sunn ah, Vol 1, P 1095)
*H e wh o has n o wea lth to give away in Sadaqa (ch arity) sho ul d seek forgiveness of true Muslim , men and women. 25
This is his Sadaqa. - (A bu Hurayra Msim 'a al-Zawa'id - Kitiib al'Amal Bis-Sunnah, Vol 1,
pp
1095-1096)
*I:Iac;lrat Abu Darda ~ reports having heard the Holy Prophet JW;:.-:l.j::; as saying: "He who prays 25 or 27 times daily for the forgiveness of true Muslim, men and women, will be counted amongst the people who se prayers are m et with and who are the means of livelih ood of people on Earth." - (M aim 'a al-Zawa'idI Kitab al-'Amal Bis-Sunnah, Vo12, PP 90-91) NB : T he reporter is not clear about the number of times of the litany, but it is eithe r 27 or 25 times a day.
Supplicaiion: Wa Akhiru D e 'wana snil HamduliJlahi Rabb-iJ-'Alannnl Wassalaw Wassalamu I1la Rasf<1i Hil-Kstirnl Wal-HamduliJlahi R abb-il-'A lamfnl Annnl (In the end, ou r claim is that all praise be to Allah the Almighty, the Lord of the W orlds, and blessings an d greetings to th e gracious Prophet ~~.,.".>i~! And praise be to Allah the Almighty, the Lord of the Worlds! Amen!) - Abu Anees Muhemmad Barkst 'Ali Ludhianvi ~
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Allabumma inni as'aluka be-Annaka antslkihu li: ilalm ills antsl-shad-us-semed-ul-kidhi lam yalid wa lam yulad wa lam ya ku(n)llahu kufiJwan ahad; Yii-Hsyyii, ya-Qayyi1m! As'alullah alil2fma Rsbb-el-Arsh-il-Kstim i(ny)yughfira ummara Muhammadin Sallslliihu Alaylii wa Sallam. Ya illa-al-'Alamfn, yaRahmiinu, yii-Rahimu, ya -Rsbbel-Arsh-il-Keiimi, ya -Rabb-il'Arsh -il-Maiidi, ya-Rsbb-il-Arsh-il-Aeimi; Yii-Dh u-el-fekili walIktiim . Aj'alu thawaba hddhe-dh-dhikti ila Rasiiliks wa Habibeka Muhammadin -il-MusraRi wa Ahmadin-al-MujralXi limaghfiralf Ummacehi, Rabbana Taqabbal minnaka anc-al-Samf'-ul-'A1lm! Ya Hayyii, ya -Oayyurn! Yii-Hayyii, ya -Qayyi1m! Yii-Hayyii, ya Qayyi1m! Amtn! Thum Amfn! Rabbana A 'ati thswiibe hiidhu-dh-dhikr-il-jamili lilladliina amanu beka wa habibeka Muhammadin Sallelldhu Alayhf wa Sallam walladliina amanu beka ents-Rshmiin-ur-Rsliimu wa anna Muhammadin Ssllsllahu A layhf wa Sallam Sayyiduhum wa Mewkih um wa lakin n ah um lam yeduks wa lam yaccamaccaku beS unnace h abfbeka Muhammadin Sallslliih u Alayhi wa Sallam, liqusurihim wa ijzihim wa lam yaziilu fid -dunya y'amalun-sssiyyi'a t: wa lam yarazawwadu liqebutihim ill al-hasraca wannediimate wa yu'azzibuna fi qaburihim lil-umeti-is-siyyi'uti-hilleti irttskebuhii yii-Rabb faghfir likulli ahadamin ummalf Sayyiduns wa Mawlana Muhammadin Sallalliihu Aluybi wa Sallam wa lii tu'azzibhu! Yii-Hayyii, ya-Oayyam! Ya-Hayyi1, ya -Qayyi1m! YaHsyyii, ya -Qayyi1m! Fainna karmak-al-jamma wa lucfiJk-al-'amma ta yudtikuhu ahadun; Ya-Arham-ar Rahimfn! Ya -Arham-ar Rahimfn! Ya-Arham-ar R ah im fn ! Amin! Th um Amfn! Wa hiidhu hayyi'un-al-laka wa ma 'alayka bc'aziz. Fa'innaka 'ala kulli sbsy'in Qadfrun(w) we-bil-ijabetihi jadfrun. La ilah« ilIa ental Ya -Hayyi1, ya -Qayyi1m! Yii-Dhu-ul-fskili wal-Ikriiml Alliihumme ants Mawlal wa 'abduka du'ituruw) wa miskinun ent-el-Mslik-ul-Abadu wa ana mumlukun anc-al-Qadfr-us-Samadu wa ana muhcajun anca Qadfru 'ala kulli shay'in wa ana Iastu beshay'in ya -Samf'u fasm'a isteghiitbi wa taqabbel dual faghfir ummaca Sayyid sl-Mursulins Sellullahu Aalyhf wa Sallam! YaHsyyii, ya -Qayyi1m! Yii-Dhu-sl-feliili wal-Ikraml Amin! Thum Amfn! 37
Wa Sallalkihu Ts'sla j4]a Kbsyii khelqibi Muhammadin(w) wa 'Alihf wa A s-hiibibi wa A zwdjilii wa Dhurriyiitelii wa AhleBs'ytehi 'ajm'afna berahmatika! Ya-Arham-ar Rahimfn! (0 Allah the Almighty! I beseech You because You alone are Allah. There is none except You worthy of worship. You are One, the Independent Who does not beget, nor is begotten. He ha s none comparable unto Him, the One. 0 the Living, 0 the Lasting! I be seech Allah the Exalted, the Sustainer of the Beneficent Throne, to please forgive the Ummah (th e Muslim Nation) of Hadrat Muhammad JJ::";:~. 0 the Worshipped of the Worlds, 0 the Beneficent, 0 the Sustainer of the Gracious Throne! 0 the Sustainer of the Munificent Throne! 0 the Su stainer of the Exalted Throne! 0 the Majestic, 0 the Honoured! I offer the recompense of this dhikr (remem brance) for forgiveness of the Ummah of Your Messenger, the beloved Muhammad Al-Mustets Ahmad AIMuitabe. Accept thi s from us. Indeed, You are the Listener, the Knower! 0 the Living, 0 the Lasting! 0 the Living, 0 the Lasting! o the Living, 0 the Lasting! o our Lord! Grant the recompense of thi s pretry dhikr to the people who rallied their Faith in You and Your beloved Hadrat Muhammad ~;",e.:&:. and accepted You as the Gracious, the Beneficent, and Hadrat Muhammad as their master and provider, but they could not please You nor could they follow the Sunnah of Your beloved Hadrat ~;::z.:&:. And because of their . . Muhammad . omi ssions and weaknesses always committed evil deeds and except remorse and disappointment could not muster anything for the life of Barzakh (waiting period before the Day of Judgement, the purgatory) . And because of their evil deeds they are suffering from torture of the graves. 0 Allah the Almighry! Forgive each and every member of our master and provider, and do not keep them suffering from torture. 0 the Living, 0 the Lasting! 0 the Living, o the Lasting! 0 the Living, 0 the La sting! Because Your Grace is perfect and beneficence absolute, 0 the Most Merciful of the merciful! 0 my Lord! This is all easy for You and presents You no problem, because You are Powerful over everything and Succour to every plaint. There is none worthy of worship except You, 0 the Living 0 the Lasting, 0 the Majestic, 0 the Honoured! 0 Allah the Almighry! You are the Provider and I am Your weak and 38
helpless servant. You are the Owner, th e Powerful, th e Independent and I, the overp owered . You are Omnipotent and I am n on-entity. Therefore, listen to my plaint and fulfil my su pplicatio n thus forgiving th e Ummah of the H oly Prophet, the Leader of th e Messengers. 0 the Living, 0 the Lasting! 0 the M ajestic , 0 the Honoured! o Allah the Almighty! Shower Your blessings on to the benefactor to the creation, Hadrat MuJ:1ammad( ~~~ ) , his progeny, companions, wives, offspring and household all! 0 the Most Merciful of the merciful!) -Abii Anees Muhsmmad Barkat Ali Ludhianvi
"Yii -Alliihiil, ya -Rem iin iil, ya-Rsbimii! Ya-HayyU, ya-QayyUm! Yii-Dhu-sl-fsliili wsl-Ikriim! (0 Allah, 0 the Compassion ate, 0 the Merciful, 0 the Living, 0 th e Lasting! 0 the Exalted, 0 the Honoured!) On behalf of Al-Meqdm-uri-Nejfiif A s-Sahhiif AlMeqbu-ul-Mustaiein Dar-ul -Ehsan Faisalabad (P unjab) the recompense of thi s dhikr is pa ssed on to the H oly, the Perfect, the Honoured, the Beautiful, the Sacred, the Pure Messenger h'!0:iJ<:'~* for forgiv eness of the dead of h is Ummah! Ya-HayyU, ya-QayyUm!
(0 th e Lord! Accep t thi s from us! You are the Listener, th e Knower! Amin!)
g.,(ame andSubject 'Index Abd (post-eternity), iii Abdul Khaliq, the Sh aikh , II Abdul \XIahid ibn Zayd al-Bas r (d . l 77 AH ), v Abu An ees Muhammad Barkat Ali ~ (d . 1997 CElI 4 17 AH), iv, vII , ix, 40 AbU. 'Asim, th e Syrian, vi Abu Bakr Siddique ~ (d . 634 CE), the First C aliph of Islam , iv, 3, 17 Abu Darda, 26 Abu Hamid al-G hazali (d . IIII C E), iv Abu al-Haws, 19 Abu Hurayrah , 24.-=c--o-ocAbu al-M ug hith aI-Hussain ibn M ansur ai-Halla; (d . 9 22 CE), iii, iv, v, vi Abu Sa 'id al- Kharraz (d . cir. 286 AH), vi Abu Ya zid T ayfu r al-Bistami (d . 875 CE), iii Abu'l Qa sim Muhammad [unid alBaghdadi (d . 910 C E) , iii Ain al-Qadat , 12 Al-Adbksr Ii f ism a/- Wu jiid a/Barkat, viii 'Ali, the F ourth Caliph of Islam ~, iv, 3, 4, 5,8,9, 10, 14, 22, 23 'Ali ibn U thman al-j ullabi alHujwiri (d . ca . 1071 CE), v A JIahii Akbar (G od is Great), vii
A staghliir, 22 'Ay'Isha Siddiqua, th e U m m alM omenin ~~, 2, 3 AzaJ (pre-etern ity), iii
'Am ar, 14. Amiral-Mominin, 1, 2 Arnir Muaw iyyah , 23 Arabic , ii Arberry, A J, vi 'Asr, 22 A ssa/amu A/aykum Wa R ahmatuJIah, 5
H abi b bin Suha il, 20 H adith, i, ii, 16, 24, 40 Haram Sharif, 5 Harim bin Ha yyan, v, 14, 15, 21 Hassan al-Bas ri (d . 728 C E) , iv, vii Hud, the Prophet __~, vi Hii, 4
Badr, the Battle of, iv Bahr a/-Ramiiz, 2 Banu kalib, th e Tribe, 2 Barzah (the pugatory), 37 Basra, 15 Bilal, th e Hadrat, 3, 4 C h u ppatis, 7 Co leman Barks, ix
Dar as S a/lim , 18 D ariid, 18 D aw'ud at -T ai (d . 126 AH), vi Daw'ud Kbelifatullah, __~ the Prophet , 17 Da 'wsh-o- T ab/igh a/-Is/am, ix, 38 Dbikr (Remembrance ), iv, vii, ix, 16, 22, 3 6, 38 Dirham, the coin , iv, 9, 15 Du'li' (Su pplication), 2 Eeman (F aith) , 7 Euphrates, the River, 15, 23 F aith (of Islam), i, ii Fajr, 22 Fana tir-Rasiil, 13 Faqr (austerity) , , iv, ix, 24
40
Na fs-iir-Rahm an, 12 Ne'tiyysh (p oetry in praise of the H oly Prophet M uhamm ad ( ~-:;-S~), ii Nuh, th e P rophet .-"~, 17 Niir-i-Haqiqi, II Niir-i-Ilahi, 12 Niir-i-Muhammadi, II , 12
Ibn Abbas, 13 Ibn Sa 'id, 13 Ibra him Khalilullah .-"~, the Pro phet , 17 Ihya 'Uliun sl-Din (Ren aissance of F aith), iv In-shii Allah, 18 Iqama, 2 1 Iqbal, Dr Muham m ad (d . 1938 C E) , ii 'Isha ; 22 'Isli'q (intense lov e) , iii, x Ittibe' (em ulation), ii
Orison, of the H adrat Khawa ja, viii Persian, 11 Pisti (leprosy), iv Prophet, th e H oly W~ i; the serva nt of Allah the Almi gh ty, ii, iii, iv; Rahmariin 111- 'Alamin (M ercy to the World s), v; ix, 110,1 2,15
Jalal-ud-Din Rumi , the M awlana (d. 1273 C E ), ix, 14 Jalal-ud-Din Sayut i, 23 fsma'st, 18 Jami, Abdur Rahman, 23 j avidnama, Sphere of jupiter, iii ] azb (intoxication) , iii j eh ad (holy wa r) , 23 j iima' (Friday), 4
Qana 'ar (contentm ent), 24 Q ud ratallah Shahab, viii Qur'an, the Holy, I, ii , iv, vii, 16, 17,38, 40 Qiirb (nearness), iv
K aramar (m iracle) , 20 Khidr, the Saint P ro phet .-"~, viii Kirab ai- 'Amal- Bis-Sunnah . .., ix Kitsb al-Sidq (T he Book of Truthfulness), vi
Rabb (Lo rd), 16 Rab 'i, the Trib e, iv, 2, 6, 13 Rab i'a bint Isma'il al-Adawiyyah alBasiriyyah (d . 80 I C E) , iii Rabi bin Khathi, 22 Raka'ar, 21 Resurrection , the Day of, ii, 9, 12, 24 Ruku', 2 1
Love, i, ii , iii, 6, 7, 8
MiidarCmother), II , 12, 13 Maghrib, 22 Makka M ukarra m a, 6 M ausoleum, 12, 22 M edina M anaww arah, 10 Miidsr; the T ribe of, iv, 2, 6
Sadaqa (charity), 26 Sejde h, 6, 22 S alik, II Schimmel, Ann em arie, iii, vii Sh aikh ai-Akb ar Muhyi-ud-Din ibn ai-A rab i (d . 1240 C E), vi Shari'ah (Islam ic Law), iii Siffin , the Battle of, 22
Mufti (one wh o passes a religiou s de cree), 16
Muh addirh, 16 Murad, the Tribe, 14, 19 M u sa Kalimullah .-"~ th e Prophet, 17 M iisradrik H akim, 19
Siilook,21 Sulran,12 Solitude, v
41
Tebi'ec (companion's co mpanion) , 14,22 T abi 'iin (p i for T abi'ee), 2,13 T ajrid (detachm ent fro m th e wo rld ), ii Tahlil, 22 T ariqac (Is lamic M ysticism ), 13 Tasawwuf, 13 T asbih,22 Tazkiyyah al-Nafs (pu rification of soul), iv Taqwah,24
Umm sl-Anwsr, 11, 12 Ummah, 2, 3, 5, 6, 12, 13 Vall ey of A bdalan, 4 Vitiligo,S, 13, 14
lfIahdac (U nity of G odhead), 25 lfIudil (ablu tion ), 15 Yem en, 1, 3,4, 12, 14,22 Yunus Emre (d . 1321 CE, Anatolia) , vii
Uhad, the Battle of, 6- 8 Umar, the Second Caliph ofls1am ~, iv, 2, 5, 6-1 0, 13, 14, 17, 23
Zubaid, th e C ity of, 22 Zuhd (piety, renunciation of the world) Zilhr, 22
42
wfiat is Var-uf-f£/isan? Dar-ul-Ehsiin, literally meaning 'the House of Blessing', is a voluntary Islamic Institute situ ated in the District of Faisalabad, P akistan. It ha s been defined as an 'abod e of benefactors wh o worship Allah the Almighty as if they are seeing Him. If it is n ot the case, it (certainly) is true that He is seein g them'. The Institute is busy fulfilling its aim of translating the sacred work of Da 'wah-o-Tabliigh AI-Islam (Invitation to and Spread of Islam) in many and various ways . Here it is humbly de sired to demonstrate practically the teaching of the Holy Quriin and the Sunnah (T radition) of the Holy Prophet, Muhammad J;!;::'~, the fountain-head ofIslam. People throughout the W orld from all walks of life, those who practise a littl e to those wh o practi se their religi on profusely, visit the insti tute. In this way they satisfy their religi ous aspirations. Sessions of incess ant Dhikr (rem embrance of Allah the Almighty) are held, mis sionary partiesof those with religious an d spiritu al zeal are sent to all parts, a sp acious mosque and reposit ory for the worn out copies of the H oly Qur'dn have been built, a sch ool for de stitute and orphan s and a well staffed hospital have been established, administering their services free of charge. Hadrat Abu Anees Muhammad Barkat 'Ali ~ , a retired . . . army officer, the founder and chief organiser of the Diir-ul-Ehsiin, has written, published and di stributed free of charge much literature on Islam in Urdu. This is now be ing translated in Arabic, Chinese, Persian and English . Kitiib Al-'Amal Bis-Sunnah, AlM'sroot' T ertib Shalff (H oly Succession), M sksbootat-c-Meaazslc-Ehsiin (Manifesta tions of the Stages of Blessing) and Asma' AlN abi Al-Ksiim (the Bounteous N ames of the H oly Prophet m-:.z:,~) are three volum ino us works of unique religious importance. A m onthly magazine, The Diir-ul-Ehsdn, ha s been published regularly for the b enefit of the Muslim Community until his demise in 1997. It ha s included re search articles, translations and commentaries on the Holy Quriin and the Hadith, medical cures prescribed by the Holy Prophet ~~ and Hadrat Ab u Anees M u hammad Barkat 'Ali 's ( ~) own words of guidance 43
and in sigh t. The monologues have been put toge th er in to thi rty volu mes titled M sksh ootat-e-Msna zal-c-Ehsan, Al-M'sroof M aqalac-e-Ifikmac (The Words of Wisd om). In 1983 Hadrat Abu Anees Muhammad Bark at 'Ali "':';.j,~ migrated some thirty miles away to a place on Samundri Road n ow known as Al-Mustatid Diir-ul-Ehsiin where he had developed all the above services and is n ow buried. Again for the benefit of the Ummah, his su ccessors are serialising in a monthly magazin e Anwar AI-Barkac his books which run into thousands of pages. - Muhnmmad Iqbal
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