Qissah 7: Qissah of Maulana Muzaaffar Husain Sahib

Take Maulana Muzaaffar Husain Sahib. His qissah comes to mind at the moment, though there are numerous other qissahs. He was a resident Kandla. His generation was just before that of Maulana Rashid Ahmed Gangohi Rahmatullah Alaihi and Maulana Muhammad Qasim Nanotwi Rahmatullah Alaihi – the latter two were still in their youth at the time that Maulana Muzaffar Husain had attained old age.

Anyhow while still young, he had gone to complete his studies by Shah Muhammad Ishaq Sahib Rahmatullah Alaihi in Delhi. At the time, he had already completed courses in Farsi and a few other kitabs and he was already conversant with all the Fiqhi masa`il.

He arrived in Delhi and presented himself at the house od Shah Muhammad Ishaq Sahib Rahmatullah Alaihi. Mealtime came and he was served with dhal and roti. He ate the roti but not the dhal.

When the dishes went back to the kitchen, Shahsahib`s wife noticed the uneaten dhal. “Ofo! What kind of youngster is this? He ate the roti, but not the dhal. Does he want to be served meat everyday?” She commented dryly. Shahsahib said: “I will go and find out.” Investigate first. It is not correct to cast aspersions on anybody without first investigating and finding out the facts.

Shahsahib went to enquire, “My lad, you did not eat the dhal. Are you on some kind of diet? You ate the roti but not the dhal.”

“Hadhrat my heart did not desire it.”

“No, no, I insist tell me the real reason.”

“Hadhrat, the fact is that I detected that some sour mangoes had been added to the dhal, that is why I did not eat it.”

At this point, it must be explained that, mostly, the sale of mango crop in those days was the same as is present these days in many areas. The farmer sells the fruit crop before the appearance of the mangoes on the tree. Selling an unknown item is an illegal transaction – bei-batil.

Do you see his insight and taqwa? Yet, he had only gone to study! That was a wondrous age.

Shahsahib was wonder struck: “My thoughts did not even focus on this aspect!” He went inside and told his wife: “Allah Ta’ala has sent a malak to us for our islah!”

It does happen, at times, that certain matters have such fine points that these details escape the attention of many a learned person. When a junior points out something which is correct and haqq, it beholds the seniors to take note and accept. This is the attitude adopted by our akabir. Shahsahib had no hesitation in accepting the correct observation and attitude of the student. He said: “No mangoes are to be bought from the bazar in future until it has not been ascertained from which orchard they came – whether they came from an orchard where the fruit has been sold after the appearance of the crop or before its appearance.”

That age of the talibul-`ilm was such then – and nowadays it is such that using ta`wil (re-interpretation) many matters are made ja`iz.

This qissah also emphasises, once again, the importance of ilm, the great need for ilm and the Madaris. `Ilm is the foundation of all our deeds. There can be no amal without `ilm and any amal without `ilm is not qabul – that deed is not accepted.

Qissah 6: A Yahud stole the armour of Hadhrat Ali Radiyallahu anhu

Amirul-Mu`minin, Hadhrat Ali Radiyallahu anhu armour had been stolen. One day, while walking through the market place, he recognized his armour in the possession of a Yahud.  He went up to the Yahud and said: “This is my armour.” The Yahud retorted: “Bring witnesses to prove it. Alternatively, file a law suit.”

Hadhrat Ali Radiyallahu anhu proceeded to Qari Shureh Radiyallahu anhu and laid a charge of theft against the Yahud. The case came before the Qazi. Both plaintiff and defendant presented themselves in front of the Qazi on an equal footing.

Qazi Shureh Radiyallahu anhu without being overawed by the presence of Amirul-Mu`minin, Hadhrat Ali Radiyallahu anhu, seated himself with the pomp that the situation demanded. Calmly, without any trace of discomfiture or panic, he started his questioning. He asked the Yahud: “Does the armour belong to Hadhrat Ali Radiyallahu anhu?” The Yahud flatly denied it.

Thereupon Qari Shureh Radiyallahu anhu turned to Hadhrat Ali Radiyallahu anhu and calmly requested: “Bring witnesses to support your claim.”

Hadhrat Ali Radiyallahu anhu produced two witnesses. One was his son, Imam Hasan Radiyallahu anhu and the other was his freed slave, whose name was Qambar. In his opinion, the evidence of these two was acceptable in the Islamic law court. However, Qazi Shureh Radiyallahu anhu differed in his understanding of the law related to the acceptability of witnesses. In his opinion, the evidence of the son in favour of his father was not acceptable. He, thus, rejected the evidence of Imam Hasan Radiyallu anhu accepting the evidence of the freed slave only.

Qazi Shureh Radiyallahu anhu addressed Hadhrat Ali Radiyallahu anhu: “Bring another witness in place of Imam Hasan Radiyallahu anhu. The evidence of your slave, seeing he has been freed, is accepted. Hadhrat Ali Radiyallahu anhu replied: “I have no other witnesses.” Because of a lack of sufficient evidence – a second acceptable witness Qazi Shureh Radiyallahu anhu dismissed Hadhrat Ali Radiyallahu anhu claim, acting according to the Shariah and not according to his personal i`tiqad (faith and confidence) on the truthfulness of Hadhrat Ali Radiyallahu anhu.

The Yahud, in the meantime, was observing the whole proceedings with full attention. On leaving the courtroom, he watched intently to see the reaction of Hadhrat Ali Radiyallahu anhu. There was not even a flicker of annoyance on Hadhrat Ali Radiyallahu anhu face. Not a word of displeasure passed his lips at the verdict, despite being “Asadullah” – “The Lion of Allah Ta’ala – the title that he earned for his ferociousness and courage in jihad against the kuffar.

Coming out of his reverie, the Yahud addressed Hadhrat Ali Radiyallahu anhu thus: “The reality of the situation has become quite clear to me, that your religion is a true one and your attitude is its effect on you.” The Yahud continued: “Here take it – this armour is yours! And I herewith proclaim that I bear witness that there is no diety worthy of worship except Allah Ta’ala and I bear witness that Muhammad is His slave and messenger.

Hadhrat Ali Radiyallahu anhu said: “I, in turn, present this armour to you!” The net outcome was that the Yahud became a Muslim. He remained with Hadhrat Ali Radiyallahu anhu until a day came where he became shahid in a battle (i.e. he was martyred).

Qissah 5: The Islah of the Ra`is requesting to become Bai`at

Hadhratwala had gone to some place. A ra`is residing there had requested to become bai`at. Hadhratwala had acceded to his request and had appointed a specific time for the ra`is to present himself for the formal ceremony of bai`at.

Because the murid-to-be was a ra`is, he felt he had to distribute mithai to mark this happy occasion. This is not part of our custom – when a person becomes bai`at, he is not expected to distribute mithai. On the other hand, if the person does distribute mithai, there is no objection either. But still, it is not part of our practice.

Qissah 4: Concerning Ghulam Yahya wanting to become Bai`at

Ghulam Yahya is well known to students. He was a great scholar, excelling in philosophy and logic, in
fact his kitab has been and still is, taught as standard book.

He presented himself at the residence of a very well known sheikh Mirza Jan-Janah Rahmatulah
alayhi. The doorman went inside to obtain permission for him to enter. Nobody was allowed to
enter without permission. The appointment of a doorman was a common practice with the
Naqshbandi masha`ikh of old.

When permission had been obtained, Ghulam Yahya had entered and greeted: “Assalaamu-alaikum”. Mirza Jan Jananah Rahmatulah alayhi replied: “Wa alaikum salaam”. But as he lifted his head his eyes fell on Ghulam Yahya, he quickly covered his face with one arm and shooed Ghulam Yahya away with the other hand, saying: “There is no place here for a bear!”

Quite perplexed Ghulam Yahya left the room.

In actual fact, that one glance by Mirza Jan Janaah Rahmatulah alayhi was sufficient to size up
Ghulam Yahya. The reason for calling him a bear was that he had a big, thick beard which was
unkempt and disorderly.

Being an alim, a molvisahib, the condition of his heard betrayed a streak of disorderliness in his personality. Once outside Ghulam Yahya paused to ponder over Mirza Jan Janah Rahmatulah alayhi’s reaction.

“It must be my beard”, he surmised correctly.

Straightaway he went to a nearby barber to have it trimmed. When he presented himself again, beard neatly
shaped and combed, the response was completely different.

Mirza Jan Janah Rahmatulah alayhi welcomed him happily and asked him to be seated and complimented him:

“Masha-Allah! You now look like a human being!”.

Did you notice how quick the interview was? Just a glance and the “interview” was over. Each person
is judged according to the rank he wishes to attain, in our worldly affairs, a candidate applying for
the governmental position of Collector will be interviewed with regard to qualities desired in such
a person. Is he strong willed? Is he firm and dependable? And so forth, and so forth.

Here is another way a sheikh may “interview” a candidate: provide him with a cup of tea. If he drinks
audibly, slurping his tea, he has failed.

Our Dini teaching is that water (or any liquid) should not be drunk in a noisy fashion – animals drink that way! When eating, chew silently.

Qissah 3 – Hadhrat Junaid Baghdádí’s treatment of Hadhrat Shiblí

Sayyiduna Junaid Baghdadi Rahmatullahi alaihi

Junaid Baghdádí Rahmatullahi alaihi is one of the “Greats” among our mashá’ikh, with countless people having benefited from him. Shiblí came to him, requesting to become bai’at.

Junaid Baghdádí Rahmatullahi alaihi:

“I have no objection to making you bai’at and entering you into the silsilah. However, work should have a methodology. You have been a ra’ís in your province and you have been a hákim there as well. Firstly, proceed to your locality and ask forgiveness from all those over whom you have ruled. Then we will consider bai’at.”

Hadhratjee Moulana Maseehullah Khan Rahmatullahi alaihi commenting on this qissah says:

Nowadays, bai’at has become very cheap. It is an everyday request: “Make me bai’at.” This appears to be the only desire – to become bai’at. In these days of our decline as Muslims, some are made bai’at on request, others are given little tasks to perform before their request is acceded to. The reason for giving in easily to such requests is the following: in this era of our decline the process of bai’at will, at least, keep the muríd away from customs and bid’ah, get him/her to perform the five daily namáz, get him/her involved in some wazá’if and, simultaneously, it is hoped that others will be saved from any mischief from the muríd.

These are some simple objectives attained by the process of bai’at nowadays.

Testing the Mureed before bai’at

But before? Oho! Previously, great trials and tests took place before initiation into a silsilah. Candidates were scrutinised properly. Among other things, was the candidate capable of eating properly? Unknown to him, he was being “interviewed.” You must know what “interview” is – this is a word very much in vogue nowadays! The mashá’ikh in days gone by used to “interview” the potential muríd. The idea was to see whether he had any worth in him for the important privilege of entering a silsilah.

One sheikh used to provide the applicant with a meal, making sure that the sálin and rotí provided were in proportional amounts. After the candidate had eaten, the sheikh would inspect the remains of the meal. If both sálin and rotí had been eaten, well and good. If the sálin was eaten, but the rotí remained or, the opposite, the rotí was eaten and the sálin remained, he would tell the candidate: “There is no equilibrium in you. Our temperaments are not the same and we will not get along together.”

He would not make him bai’at. The candidate had failed the “interview”. In worldly affairs, a lot of emphasis is placed on interviews. We hear of people having passed their written examinations, but failing on the results of an interview. muríd before bai’at.

For Friends, pg44-45