HUZOOR MUFTI-E-AZAM HIND A STEADFAST & MIRACULOUS PERSONALITY A Brief Explanation of Wilaayat & Huzoor Mufti-e- Azam Hind (Radi Allahu anhu) Wilaayat and Huzoor Mufti-e-Azam (radi Allahu anhu) According to the dictionary, “Wilaayat” means, to become close; to be of assistance; to love; to make friends and to be one with power and ability. Now, if we look at a Wali in the context of the meaning of Wilaayat as mentioned in a dictionary, then it would mean that a “Wali” is one who is close to Allah and one who is a Friend of Allah and who loves him dearly or it could mean that a Wali is that person who has the special help and support from Allah and whom Allah has made his beloved friend and has blessed him with being a powerful person with great ability. As per the terminology of Shariah and as explained by Hazrat Allama Taftazaani (alaihir rahma): “A Wali is that person who is the Aarif of the Being and Qualities of Allah to the best of his ability and he is one who is steadfast and continuously striving in his obedience to Almighty Allah. He abstains from major sins and he gladly also stays away from minor sins. He even abstains from being too engrossed in those things which are allowed for him and which cause one to be engrossed in its pleasures.” (An Nabraas Footnotes of Sharah Aqaaid page 295) No matter which ever angle of the life of Huzoor Mufti-e-Azam Hind (radi Allahu anhu) one looks at, one will find the explanation of Wilaayat befitting his personality. Now, let us examine each one of the qualities of Wilaayat mentioned by Allama Taftazaani (alaihir rahma) and see how well it befits the personality of Huzoor Mufti-e-Azam (radi Allahu anhu) (1) The first sign (of Wilaayat) being explained is: A Wali is that person who is the Aarif of the Being and Qualities of Allah to the best of his ability” If we look at his life in this aspect, then one will find that all those who have written about his life or who have explained his personality have said that there is no doubt that Huzoor Mufti-e-Azam Hind (radi Allahu anhu) was an “Aarif Kaamil” and one who had in-depth understanding of the splendours and secrets of Shariat and Tariqat. The editor of the monthly Hijaz Magazine Maulana Yasin Akhtar Misbahi says as follows about Huzoor Mufti-e-Azam Hind (radi Allahu anhu): He is such an Aarif and Kaamil, pious believer whose true sight penetrates and reaches at first glimpse the secrets and magnificence of Shariat and Tariqat, and(he is) that personality to whom hundreds of thousands of disciples (mureeds) have pledged the allegiance, and on whose hearts, his authority and command has been engraved. Another example of such a personality in the Muslim World can not be seen today.” The proof that he was drowned in the love of Allah and that he was a true Aarif was the fact that he was always in the Zikr of Allah, chanting “Allah” “Allah” from the depths of his heart. He was so deeply engrossed in the wazifa called Sultaanul Azkaar that every part of his body would split into pieces, each making zikr of Allah individually. His heart was so engrossed in the Zikr of Almighty Allah that if one sat silently next to him, the Zikr and sound of Allah; Allah could be heard from his heart. When he wrote anything, it was as per the command of Almighty Allah and His Rasool (Sall Allaho Alaihi Wa Sallam) and when he said anything, it was in accordance with the command of Almighty Allah and His Beloved Rasool (Sall Allaho Alaihi Wa Sallam). When he walked, he walked in accordance with the command of Allah and His Rasool (Sall Allaho Alaihi Wa Sallam). He had engrossed himself to such an extent in the Zikr of Allah that towards the latter parts of his worldly life, there was no doubt that he had reached the levels of Istighraaq (Fana Fil’laah and Baaqi Bil’laah). Even though Huzoor Mufti-e-Azam (radi Allahu anhu), had reached such levels of spiritual excellence, he never thought that he was exempt in any way from the commands of the Shariat. The testimony to this statement is the eye witness account of one of his Khalifas, Maulana Mubeenul Huda Noori: “Although Hazrat was in the state of istighraaq, he never missed any of his Namaaz. There were certain people (with not much understanding of Istighraaq) who thought that Hazrat had loss of memory, because even after reading his Namaaz, Hazrat would ask if he had already read his Namaaz or not. When two or three persons would say that he had already performed his Namaaz, then only would he feel content. In other words, after reading his Namaaz, he would some times want to repeat it twice or thrice and then people around him would mention to Hazrat that he had already read his Namaaz. Hazrat would then become comfortable. But, it was never seen that the time of Namaaz had expired and Hazrat had not performed his Namaaz and never did at any time anyone remind him that he had not read his Namaaz.” (Ref: Istiqaamat – Mufti Azam Edition – page 270) After reading the above mentioned testimony, it can be said that Huzoor Mufti-e-Azam (radi Allahu anhu) had reached a very elevated spiritual level which is known as “Ghaflatus Saaliheen” For the true servants of Allah, this such an elevated level of spiritualism, that on reaching this level, they have no memory of even the existence of the world (in other words materialistic things). They remain deeply engrossed in the love of Almighty Allah, going deeper and deeper into this sea of love. During this deeply spiritual condition, they sometimes are in the condition of “Sukr” (deeply spiritual condition) and they journey from the state of “Qaal” (normal discourse) into the state of “Haal” (spiritual condition) Even though these pious servants of Allah reach such levels of spiritual excellence, these personalities never think of themselves as being exempt from the commands of the Shariat, but actually, as soon as the time for fulfilling any obligations of Shariat comes, they immediately come out of this deep spiritual state and fulfill their obligations as per the Shariat. The Great Muhadith of his era, Hazrat Sufyaan Thauri went into such a deep spiritual condition for a very long time and would sometimes be heard loudly chanting the name of Allah whilst in this condition. Mention of this condition of Sufyaan Thauri (radi Allahu anhu) was made to Hazrat Junaid-e- Baghdadi (radi Allahu anhu). On hearing about his condition, Hazrat Junaid-e-Baghdadi (radi Allahu anhu) asked, “What is the condition of his Namaaz?” Those present replied that when the time of Namaaz comes, he regains his normal conscious state (and prays his Namaaz). Hazrat Junaid-e- Baghdadi (radi Allahu anhu) replied, “Then his spiritual condition is true.” Whilst explaining this condition of Ghaflatus Saaliheen of Huzoor Mufti-e-Azam Hind (radi Allahu anhu), Marhoom Maulana Sayyiduz Zamaan Hamdawi writes: “Whilst discussing the narrators of Hadith, those who record the Hadith have mentioned, ‘During the latter of their lives, the condition of Ghaflatus Saaliheen could be found in them.’ In other words, they entered into the exalted levels of devoutness and piety. This condition of being uninterested (in worldly things) is a sign from amongst the signs of Wilaayat and is a sign of piety. This condition was one into which the exalted and blessed personality (Huzoor Mufti-e-Azam Hind) had entered into during the latter of his life, and this is the reason why it was found that he would often be in the condition of Istighraaq, which the ordinary public (out of ignorance) think that it is lack of memory due to becoming senile, whereas this so-called forgetfulness was not really forgetfulness, but in reality it was because he had reached such a level and was in such deep remembrance of Almighty Allah and His Beloved Rasool (Sall Allaho Alaihi Wa Sallam) that it had caused all that which had nothing to do with this condition of excellence to be erased from his thoughts and the bright rays of Ghaflatus Saaliheen was shining brightly in him.” Translators Note: Subhaan Allah! Ghausul Waqt Huzoor Mufti-e-Azam Hind (radi Allahu anhu) had reached such a level of excellence and was so deeply engrossed in the love of Allah and His Beloved Rasool (Sall Allaho Alaihi Wa Sallam) that this remembrance was so powerful in his heart and mind that it did not allow the thought of anything else to exist in his heart and mind. It erased the thoughts of this mundane world and of all that which dealt with this world, for Huzoor Mufti-e- Azam’s heart and mind was the spiritual chamber of the love of Allah and His Rasool (Sall Allaho Alaihi Wa Sallam) After studying the life and issues related to the life of Taajedaar-e-Ahle Sunnat Mufti-e-Azam Naa’ib-e-Ghaus-e- Azam Shabih-e-Mujaddid-e-Azam Shah Mustafa Raza Khan Barelvi (radi Allahu anhu) it can be derived that Huzoor Muftie- Azam Hind (radi Allahu anhu) is from that high level of the Awliyah-e-Kaamileen who are known as the “Nujaba” as it has been mentioned regarding the condition of the Nujaba, that the spiritual condition of Haal is always over them. Towards the latter stages of his life, Huzoor Mufti-e-Azam (radi Allahu anhu) was consistently in this condition. Allama Yusuf Nibhaani (radi Allahu anhu) whilst discussing the status and position of the Nujaba in his world renowned book Jaame Karamaat-e-Awliyah, says as follows: “There are never more or less than eight in every era. It is through their condition only that the signs of acceptance are evident, although it is not necessary in these signs that they should have control of the condition as well. Actually this condition shrouds them and only those personalities truly understand this condition of theirs, who are of a higher spiritual level than they are. Those who have not reached such a high level are not able to understand this condition that they enter into.” Confirmation what has been already written is clear from the following statement of Moulvi Shah Muhammad Raza Laukahawi: “Sometimes when people would come to Huzoor Muftie- Azam Hind (radi Allahu anhu) for Fatawa (Decrees), then they would find him in a deeply spiritual state for a lengthy period. It was however never seen that any person was turned away or had to leave without an answer to his query. After some time would pass, he would enter a normal state and then answer all the queries that were presented.” (2) The second sign of (Wilaayat) being explained is: He is one who is steadfast and continuously striving in his obedience to Almighty Allah and His Beloved Rasool (Sall Allaho Alaihi Wa Sallam). This sign of Wilaayat is such and important and essential quality that some of the pious predecessors have used just this to explain the meaning of who a Wali is. It is for this reason that Imam Qushairi (radi Allahu anhu) in his world renowned Risaala Qushairiyah states the following when explaining who is a Wali: “A Wali is that person who is constantly striving to be obedient (to Allah) or (A Wali) is that person that Almighty Allah has taken it upon Himself to protect and to guarantee his well-being.” Now, Huzoor Mufti-e-Azam (radi Allahu anhu) is no doubt the possessor of the second sign and quality of Wilaayat as well and he spent his entire life remaining steadfast and firm. He never allowed the slightest interference in his Ibaadat and in his duties to Almighty Allah, be it whilst at home or whilst on a journey. His entire life was spent obeying the commands of Allah and His Beloved Rasool (Sall Allaho Alaihi Wa Sallam). He was especially steadfast when it came to his Salaah. He would rather let his bus or train be missed, but he would never allow his Salaah to become Qazaa (expired). Once, he had to travel by mail train from Nagpur to Akola. The train stopped for a short while at a certain juncture. He immediately took his Musalla (prayer mat) and his Lota (utensil for water) and disembarked from the train to perform his Salaah. Many of those who were on the train mentioned to him that it was a mail train and that it would not wait for him to finish his Salaah and unnecessarily the train will go away without him, but Huzoor Mufti-e-Azam Hind (radi Allahu anhu) placed his full trust in Almighty Allah and got off the train. He made wudhu (Ablution) and the commenced with his Namaaz with a few others, thus Namaaz was being now read in Jama’at. Marhoom Raaz Ilahabadi explains the rest of what transpired that day in the following words: “Just as we had made the intention (Niyyah) for Maghrib Salaah, the train had left. Hazrats belongings and the belongings of all those with Hazrat was left on the train. As the train left, there was a person on the train who began to mock and he said ‘Mias train has gone, Mias train has gone’. Little did that unfortunate person know who it was that he was talking about? Namaaz was performed with Jama’at and Sunnats were also read and then we also read our Nafils. When we finished, the platform was deserted except for a few people who were talking amongst themselves. They were saying, ‘Look now, Maulana Saheb left the train for Namaaz and now they have lost the train and their belongings as well.’ Hazrat heard their discussion, but paid no heed. Looking at him, it seemed that he had not bother about what had happened. His was very comfortable and sitting peacefully, whereas others that were with Hazrat were also a bit concerned about their belongings. This was the scenario in front of me, when suddenly the railway guard could be seen running towards us with a lantern in his hand. A huge crowd of people were also running with him coming towards us. The guard panting and puffing came to Hazrat and said, ‘Huzoor! The train has stopped’. Hazrat replied, ‘Has the train just stopped or has its engine failed?’ The guard very humbly said, ‘Huzoor! The engine is not running. Please forgive us. We have made a grave error and were disrespectful to leave without you. It’s just that it is a mail train and we could not wait too long. Please understand our feeble situation.’ Hazrat said, ‘In the coach that I was seated there is a Muslim who is a Muslim just by name. He said that the train will not wait for Namaaz to take place.’ The station master then ordered another engine to be brought to pull the coaches. Hazrat said that there was no need. He said, ‘Let the train come in reverse and the engine will run’. They did as Hazrat commanded and the engine began to run. The train was delayed for a short while and all those on the train heard of this miraculous incident. They were all astounded by what had happened and at the same time learnt a valuable lesson. Even those two modern Muslims who were in the coach saw the truth and were inspired. The moment they saw Hazrat entering the train, both of them apologized and Hazrat immediately accepted their apologies. On witnessing this incident, the truth of Islam dawned upon a sikh who was present their and he accepted Islam at the hands of Huzoor Mufti-e- Azam Hind (radi Allahu anhu).” It seems to be for this reason that some of the Scholars of Tariqat have said the following when explaining the meaning of Wali: “A Wali is that person, that on seeing him, one starts to remember Allah” There is no doubt that when a person saw Huzoor Mufti-e- Azam Hind (radi Allahu anhu) and the way he spoke and behaved, the person seeing him would immediately start to remember Allah and his heart would be turned in the direction of attaining closeness to Allah. (3) The third sign of (Wilaayat) being explained is: “He abstains from sinning” This too has a special importance in the life of Huzoor Mufti-e-Azam Hind (radi Allahu anhu). There is no single incident in his life that has ever shown that at any time he committed any sin. He kept himself completely safe from committing any sins. He never allowed his garb of piety and knowledge to be stained in the blotches of any sin. He was such a firm mountain of steadfastness that he never allowed himself to slip even one bit out of the boundaries of Shariat. To take photographs is haraam. This is a common transgression that almost everyone is involved in. Until his last moments, Huzoor Mufti-e-Azam Hind (radi Allahu anhu) regarded this as Haraam. When the Indian government made it compulsory for every individual to have a photograph in his or her passport, Huzoor Mufti-e-Azam (radi Allahu anhu) refused to take a photo even for this reason. He said that he was not prepared to do a haraam act so as to do one good and pure action. Even though he had a burning desire in his heart for Hajj and Ziyaarat at that time, but he refused to go with a photo in his passport. Finally, the Indian and Saudi governments both agreed for him and his blessed wife to leave India and enter Arabia without a photo in his passport. Translator’s Note: This was also a great example of the steadfastness of Huzoor Mufti-e-Azam Hind (radi Allahu anhu) and his true obedience in the Court of Almighty Allah and the Beloved Rasool (Sall Allaho Alaihi Wa Sallam). With the exception of the above mentioned incident, there are numerous other incidents which bear testimony to how he strived to abstain from committing any sinful acts. There are also numerous incidents that can be found in his life where not only he stayed away from sinful acts, but also he abstained from doing those things which were contrary to the Sunnah and those things that were contrary to the preferred way. Such incidents and others will be explained in the pages which follow. (2) The fourth sign of (Wilaayat) being explained is: He even abstains from being too engrossed in those things which are allowed for him and which cause one to be engrossed in its pleasures.” The meaning of this is that if he gets something desirable that is allowable and permissible without making an effort for it and the Wali did not allow himself (his nafs) to stay away from it, then it is not suitable to his Wilaayat. An incident is being presented which shows how Huzoor Mufti-e-Azam Hind (radi Allahu anhu) even abstained from doing those things which were allowed without being engrossed in its pleasures. This will be well understood by the people of wisdom. The ruling of the Shariat is that a person, who is not in I’tekaaf and who is not a musaafir (traveler), is not allowed to eat, drink or sleep in the Musjid. If a person needs to eat or drink in the Musjid, then he must make the intention of I’tekaaf and then enter the Musjid. He must read some tasbeehs etc. and then only is he allowed eating or drinking something in the Musjid and this is that which is permissible and according to the Fatwas. However, if a person even after making the intention of I’tekaaf, still abstains from eating or drinking in the Musjid, then this is his Taqwa (piety). The wisdom in not eating or drinking in the Musjid is that if ordinary people see the Ulama eating and drinking in the Musjid, then they too will do so without any hindrance. It is for this reason that the Awliyah and the learned personalities have abstained from eating and drinking in the Musjid. Molvi Ahmed Hussain Saaheb, who was a very punctual person in his Namaaz and also a person who was very firm in Shariat says that once Huzoor Mufti-e-Azam Hind (radi Allahu anhu) and Huzoor Muhadith Azam Hind (radi Allahu anhu) both came to their hometown. He says, “Once, both these great personalities were sitting in the Musjid and the hosts who had invited them to the said town, presented some tea for them whilst they were in the Musjid. Huzoor Muhadith Azam took the tea and drank it in the Musjid and Huzoor Mufti-e-Azam Hind (radi Allahu anhu) took the tea and went outside the door of the Musjid to drink it. On seeing this Huzoor Muhadith Saheb Qibla said, ‘That is your Taqwa (piety) and this is your fatwa (decree).’” Another similar incident about both these personalities was presented by Maulana Marghoob Hassan Saaheb Qadri A’zami. He says, “During one journey, Huzoor Muhadith Azam and Huzoor Mufti-e-Azam were both seated inside the Musjid after Asr Namaaz. Some person brought some tea to both of them in the Musjid. Huzoor Muhadith Azam Hind took his tea whilst sitting in the Musjid, but Huzoor Mufti-e-Azam Hind took the cup of tea and went outside the door of the Musjid and then drank the tea. Those present witnessed the actions of both these personalities but did not have the courage to ask why each acted separately. Huzoor Muhadith-e-Azam realized the position of those present and said, ‘When I enter into the Musjid, I make the intention of I’tekaaf and there is no objection according to Shariat in a Mu’takif (one in I’tekaaf) eating or drinking in the Musjid. Huzoor Mufti-e-Azam also made the very same intention of I’tekaaf, but he acted upon Taqwa (piety).’” These incidents have made it very clear that even though it is permissible and allowable for a Mu’takif to eat and drink in the Musjid and there is definitely some pleasure attained in this as well as a person is saved from inconvenience, but Huzoor Mufti-e-Azam Hind (radi Allahu anhu) abstained from such allowable actions, for he had reached such a high level of Wilaayat but he continued acting with Taqwa. His entire life was spent in writing books, propagating the religion, passing decrees, giving guidance to people, educating his disciples, commanding what is right and forbidding what is wrong and spending time engrossed in the love of Allah and His Beloved Rasool (Sall Allaho Alaihi Wa Sallam). Where then, did this great Wali have the time to ever be engrossed in those pleasurable actions which are allowable and permissible? Based on the detailed explanations that have been presented, there is no doubt and as clear as the sun at mid-day that Huzoor Mufti-e-Azam Hind (radi Allahu anhu) is a Wali-e- Kaamil and Aarif-e-Saadiq.
Posted on: Mon, 28 Oct 2013 05:24:55 +0000
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