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The Stories from Kashaf Mahjub

Tomb of Hazrat Data Ganj in Lahore

Translated by
A. Hafeez
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Published by

© A. Hafeez

First Published 1445/2024

All rights reserved. No part of this publication may be reproduced

or stored in a retrieval system, or transmitted in any form or by
any
means, electronic or otherwise, without written permission
from the publisher.

`.
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Contents

i.Preface………………………………………….……………67
1.Author’s introduction……………………………,…………05
2.The eleven principles of Naqshabandia Sufi chain…………06
3. Stories from Kashaf Mahjub…………………………… ….08
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Preface
,
This is a book of the ' The Stories from Kashaf Mahjub’which is a
very new book and which will be published in the year 2024 in the
English language. Please note that it is a biography about one
famous and holy personality in the Lahore region.
This is a small book in which the stories from the biography of a
holy personality are added, and in this book there are some great
achievements of this great Sheikh of North India which are not yet
known to the general public. These are published in a very
interesting style, so for this reason, the readers will find great
interest and attention in this matter.
In this book, story details of the Urdu book " The Stories from
Kashaf Mahjub" are added by me upon its translation into English.
And this is a well-known and famous book which was written by
Younus Adeeb and who wrote this book "Stories of from Kashaf
Mahjub".in the Urdu language.
From the above facts and details, if the readers start reading this
book’s first chapter and do not stop reading till they reach its last
chapter, some interesting events as well as other great miracles
and endeavours of this holy saint are added and this holy saint
passed away from the world many centuries ago.
Even though this is a small book, due to its importance, it is so
great due to the coverage of many interesting events and positive
information in it, that it is like an ocean of knowledge and
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information about the holy saint who passed away from the world
upon doing his great endeavours and many hard tasks for the
preaching and propagation of Islam in foreign lands. So this book
is small one, but it will present the ocean of knowledge and
information for the guidance of people towards the right path of
Islam.
This book is edited and formatted as per the great book ‘Muslim
Saints and Mystics‘ (Tadhkirtal Aliyah by Farid al-Din Attar),
which is very famous in the Western world among English-
speaking people. So, for this reason, there will be some small
differences in it while comparing it with the Urdu books and its
literature. The goal of this book is to present it in the Western
world, where there is a high demand for Sufi books and
biographies of holy saints who lived and spent their entire lives
preaching and propagating Islamic religion in all corners of the
world in accordance with Allah's last prophet's tradition and
practice.
To write about these great Sufi saint is not only a difficult but also
a very hard task as they were not only great pious personality of
their time in the western region of India but also great Sufi Master
in the Lahore area and struggled hard for the preaching and
propagation of Islam centuries ago.
So in brief he was among same and similar who were Qu’tubs
(highest cadre in spiritual pivot at axis) of their time in the western
India region and who did many great endeavours for the preaching
and propagation of Islam in the north region of India and around
it and there was no such personality during their time.
Hazrat Data Ganj Baksh is a well-known and famous book by
Hazrat Data Ganj Baksh. It is an enlightment and wisdom
treasure.And there were opened secrets and hints of Sufism in this
book. And for this matter, Data Sahab was taken with the help of
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the stories. Younus Adeeb has done his best in the Urdu book to
add stories on each and every subject , and he was deemed to be
completely successful in this regard. As a result, this book has
become an important part of the light's book series. We have
confirmed our hope that you will like this book with your heart
and soul and get favour in this matter.
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The Stories from ‘Kashaf Mahjub’

1.The Treasure of insight and wisdom

The book "Kashaf Mahjub" is a well-known and famous book of
Hazrat Data Ganj Baksh in which there were disclosed secrets and
hints of Sufism. And Data Sahab has done this work with the help
of the stories. Younus Adeeb is presenting these stories in the
presence of the readers of this book for the sake of felicity in this
matter. The biography of Hazarat Data Ganj Baksh is discussed at
the beginning of the book.
There is perfection in Hazrat Data Sahab is that in ‘Kashif
Mahjub’, he did not used any book to help by him to enter all the
stories.In this matter, he tried his substance of memories. Instead
of consciousnesss, there is the help of the revelation in his style, as
seen clearly in this matter even though there is evidence of his
spiritual greatness.
There is also a discussion of Hazrat Data Ganj Baksh's biography
at the beginning of the book, and the stories in this book are
divided into three categories, as follows.
1. Quranic stories 2. Stories about the prophet's teachings and
3.Spiritual leaders, successors, and people who came later, as well
as personal experiences of Hazrat Data Ganj Baksh himself.
The subjects of the book Kashaf Mahjub are not related to the
general people but are reserved for those who are lost in Godhood.
But in the stories, there is mention of general people’s manners,
religious values, and models of the social and economic rules'
priceless and rare treasure which is found in the book. And Data
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Sahib, with the help of the stories, has made the treasure useful to
the general public.
Younus Adeeb has done his best to include stories on all of the
subjects covered in this book.And in his task, it was seen that he
was successful in this matter, and in this way, this book has
become a series of light’s important books. We hope strongly that
you will read this book with much interest in your heart and soul
and will benefit in this matter.
The name of Hazrat Data Ganj Baksh is Abul Hasan bin Ali bin
Usman bin Ali al-Gaznavi. He was born in the year 400 Hijri in
Ghazni. Hazrat Data Ganj Baksh's family belonged to the
knowledge and excellence, and his family lived near the areas of
Hujur and Jallab.So, for this reason, the names of Data Sahab are
added to Hujuri and Jallabi. He was brought up by his father and
his uncle, whose title was well known and famous as ‘Tajul
Auliya’. And who was the spiritual master of his time? The graves
of his father, mother, and uncle are sources of favour in Ghazni
city.
Since his childhood, Hazrat Data Sahib has had a fondness for
knowledge and an attachment to the worship of Allah. He was
away from the lovers of the world as well as from the world. He
was always engaged in night worship, thought, and remembrance
of Allah, and he was always engaged in daily recitals.Hazrat was
done long journeys for getting of the intuitive knowledge in the
country of Iraq, Syria, Baghdad, Madin, Iran, Qahistan,
Azerbaijan, Tabristan, Khuzistan, Kirman, Kharasan, and from
Mavar Naher to Turkistan and journey toward sub-continent of
India. And he has obtained favour and knowledge from learned
people, scholars, and shaikhs of these places. He went in the
presence of great and famous Sufi personalities. He was a Junadia
Sufi chain disciple under Hazrat Abu Fazal Moahmmed bin Hasan
Khutli.And in addition to the above holy personalities, he was also
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benefitted, especially by the following great holy persons of that

time: Hazrat Abu Saeed Abul Khair and Hazrat Abul Qasim
Khastari. The above two names of holy people are famous as well
as very important in this matter.
Hazrat came to Lahore upon the death of his spiritual master.
And along with Hazrat came two of his friends, Hazrat Shaikh
Ahmed Sarkhashi and Abu Saeed Hujari. Upon the arrival of
Hazrat in Lahore, which became immediately the center of Islamic
propagation in South East Asia, As well as upon reading the book
Kashaf Mahjub, there are known books written by Data Sahab,
which are as follows.
1.Diwan (In Persian, Turkish and other languages, the term Diwan
came to mean a collection of poems by a single author, as in
selected works or the whole body of work of a poet.) 2. Minhaj
Deen 3.Kitab Fana Wa Baqa. 4.Israr al-Kharaq Wal Mudunat No.
5.Kitab Bayan 6.Nahu al-Quloob 7.al-Riyata al-Huq Ba-Alah
8.Mansour Hallaj Sharah Kalam 9. Biyan Eman. And all these
books by Data Sahab are not found at the present time.
Hazrt Data Sahib compiled his book Kahsaf Mahjub, which is one
of the oldest books of Sufism in the Persian language. What is said
of Hazrat Nizamuddin Auliya is that " If there is no spiritual
master for anybody, then this book is enough for him as a spiritual
master for him." There were more than 20 translations of the book
by Kashaf Mahjub. And in English, it was a translation of
Professor Nekleson's work, and in Arabic, this book’s translation
was done. Hazrat Khaja Moinuddin Chisti was done with Chilla
Kashi (observing 40 days of prayers and touring) on the grave of
Hazrat Data Sahab, then he obtained the spiritualism of Hazrat
Data Ganj Baksh in Lahore. And who said this couplet in Persian
and its translation is as follows:
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After completing his meditation, Hazrat Khawaja Moinuddin

Chisti. recited the famous couplet while in a trance:
“Ganj Baksh-e faiz-e aalam mazhar-e nur-e Khuda Naqisaan ra
pir-e kamil, kaamilaan ra rahnuma”
The giver of bounties, the benefactor of the world [and]
manifestation of the light of Allah,
To the beginners, a perfect spiritual guide, and to the
accomplished, a guide.
This is why the Shaikh is famously known as “Data Ganj Baksh”
which means “Bestower of Spiritual Treasures.”
In the last nine hundred years, Sufi , learned and scholarly people,
as well as kings, have paid visits to his grave. Data Sahib died in
Lahore and his tomb of grace is found on the western side of the
Bhati Darwaza, where there will be a heavy rush of visitors in the
morning and evening time.The general writers of biographies have
written his date of death as 465 Hijri, but as per new research the
death year of Data Sahib is found in any year between 465 and
469 Hijri.
Kashaf Mahjub, the first episode of the book, is about the
affirmation of knowledge. Hazrat Data Sahib has proved the
excellence of knowledge with the help of the Quran and holy
hadith of the prophet. And by writing this, he has said that
knowledge is unlimited and uncountable. And life is very short.
As a result, it was not made mandatory for people to obtain
knowledge. But among it, such knowledge should be acquired,
which is required as per Islamic law (Shariat). So the knowledge
which is obligatory on which a man should acted upon it.So for
this reason, Allah has condemned such knowledge which is not
useful. And the prophet of Allah has sought the protection of
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Allah for the knowledge which is not useful. And he has said, "Oh
Allah, I seek refuge with such knowledge which is not useful."
In this matter, Data Sahib said for small knowledge, there is a
requirement for much action in this matter because the prophet has
said that the person of the worshipper who is without knowledge
is like a donkey that is tied to a flour mill. Even though he walks
and goes and runs, he will find only one place and he will not
cover any distance at all. Hazrat Data Sahib wrote that " He has
seen one group of people who will give preference to the action
against knowledge, and there is another group of people who will
give importance to the knowledge against action, but these two
theories are not right in this matter." Because there is no reality to
action without knowledge, and action is determined by action to
which knowledge is attached with knowledge.So man should act
upon it as there is a known order of Allah and deserve the reward
in this matter. And like the prayer, unless and until man does not
know the basic principles of cleanliness, his prayer will not be
performed correctly. For example, for knowledge of the checking
of the water. The direction of the Qibla (the direction of the Kaaba
shrine in Mecca toward which all Muslims turn in ritual prayer)
and the intention of the prayer, unless there will be no knowledge
of these matters. In this way, the group's position that there is a
preference for knowledge over action is incorrect. Because
knowledge is based on action, if there is no action, it is not
knowledge. Allah has prohibited adding such a false person of
knowledge among scholars who did not act upon knowledge. So
Data Sahib said to learn and memorize and to record in the
memory those things that come in the category of knowledge and
by the source of the action, a man deserves to get a reward in this
matter. And if the learned person is connected with knowledge
and has not acted upon it, then he will not be deserving of the
reward. So for this Data Sahib said to those people who separate
knowledge from action and action from knowledge, and for them
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he has said, "One group with reference to knowledge who want to

get respect and honor as well as position and status." But he has
no link with knowledge, and surely that group is away from
knowledge, which will separate knowledge from action. And that
person is not aware of knowledge and did not know the
importance of knowledge like some illiterate people used to say
that there is no requirement for action and no knowledge. And
some unwise people used to say that there is a requirement for
knowledge but there is no requirement for action, and both of
these groups of people are not right. By explanation of both
knowledge and action, Date Sahib said two stories in this chapter.
And one story is told about Hazrat Ibrahim bin Adham, who saw a
stone on his journey that was lying somewhere there and was
saying with his tongue that he should look by turning.
By turning the stone in his hand, he saw that on it was written "
Anta latamal bima talam fakaif tatlab mala talam" (When you will
not act upon knowledge, then why do you search for it and which
you did not know?"
In this chapter, Data Sahib, while mentioning the kinds of
knowledge, has said there are two kinds of knowledge and one
knowledge related to Allah and another knowledge which is
related to mankind. The knowledge of man is not important and
reality with knowledge of Allah, because knowledge of Allah is an
attribute of Allah and that which exists with Allah. And Allah’s
attributes are unlimited. The knowledge of man is his attribute,
which existed with him. And our attributes are limited. There is a
saying of Allah as follows: " The part of the knowledge that is
given to you is very small."
Hazrat Data Sahib said that "The knowledge of Allah is one,
which is that Allah knows everything that is present and not
present.” And students should have taken action to observe it. It
means he should have faith that he is in the knowledge of Allah.
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And Allah is watching his actions and deeds. For this reality, Data
Sahib has explained this story as follows.

Story. They relate that a leading man in Basra went to

His garden. By chance his eye fell upon the beautiful wife
of his gardener. He sent the fellow away on some business
and said to the woman: "Shut the gates." She replied: "I
have shut them all except one, which I cannot shut." He
asked: "Which one is that?" "The gate," said she, "that is
between us and God." On receiving this answer the man
repented and begged to be forgiven.

Concerning related knowledge Data Sahib was told another story,

which is as follows:
He quoted Hazrat Hatim al-Asam, who said that he had adopted
four knowledges and then people asked him which ones were
those of knowledges.
Hazrat Hatim al-Asam said, "One is that I know that his
sustenance is written in his fate in which there will be no excess
and no less. I am now self-sufficient in it due to my desire for its
excess.And the second is that there are rights of Allah upon me.
And for which there will be no one who cannot fulfil it. So I am
engaged to fulfil it. The third is the person who desires me, that is,
my death requires me.And, as a result, I am not distracted in this
matter.So I was aware of it. On the fourth, I come to know that
there is my master and owner who is watching me. And I have
shyness around him. And refrain from disobeying him.When a
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person is aware that Allah is watching him, he will refrain from

doing anything that he will regret with Allah on the Day of
Judgment.” In the last part of this chapter, Data Sahib to prove the
reality of knowledge and action, he has quoted one saying of
Hazrat Bayazid Bustami who said that "He has tried endeavors
for a period of 30 years, but for him he could not get more than
knowledge and its devotion and he could not see any harder thing
than this in this matter." And above details are written in abridge
form as follows.

Hatim al-Asamm said: "I have chosen four things to

know, and have discarded all the knowledge in the world
besides." He was asked: "What are they?" "One," he
answered, "is this: I know that my daily bread is
apportioned to me, and will neither be increased nor
diminished; consequently I have ceased to seek to augment
it. Secondly, I know that I owe to God a debt which no
other person can pay instead of me: therefore | am
occupied with paying it. Thirdly, I know that there is one

pursuing me (i.e. Death) from whom I cannot escape;

accordingly I have prepared myself to meet him. Fourthly, I
know that God is observing me; therefore I am ashamed to
do what I ought not."
The object of human knowledge should be to know
God and His Commandments. Knowledge of "time" (é/m-i-
wagt),’ and of all outward and inward circumstances of
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which the due effect depends on "time", is incumbent upon

everyone. This is of two sorts: primary and secondary. The
external division of the primary class consists in making
the Muslim’s profession of faith, the internal division

2. The status of Sufism on the path of rightness

Data Sahab has started this episode with the saying of Allah,
which is as follows.
"From part 3 and Rukuh 5 for charity is) for the poor who are
confined in the way of Allah, they cannot travel in the land, the
ignorant person considers them to be free of want”
Then after this, there is quoted the saying of the prophet as
follows.
"Closed to me to beloved individuals. "And angels will ask, "Oh
God, who is your close person?. And then Allah will say they are
poor people.
In this matter, Data Ganj Bakash, who has shown the identity of
the poor and that the poor are such people who do not have
anything in their hand, And anything can disturb him. And he
should not become wealthy through worldly means or he will
become needy as a result of not having the items. Having or not
having sources is the same and equal for himself. And if he is
content with not having the items, he is free to do so. As for
spiritual masters who said that Darwesh's condition will be so
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much poorer than usual, then his condition will be worsened

because the appearance of the Darwesh will not look better for
him. But he will not close the door to any requirements.And if he
closes his door, then it will happen that it will be closed. So it
proves that the life of the beloved people of Allah will be full of
hidden rewards and prizes. About this explanation, Data Sahib
told the following story as follows:
There was a meeting of the one Darwesh with the king, who told
him to ask for anything of which he was in need. And he told him
that "He did not ask his slave about the slave. The king told him,
"How he is a slave of the slaves." Darwesh told him that "There
are two of his slaves; one is greed, and the other is hope and
desire; these two are your masters."
So there is respect for Fakir in this matter that he should keep
away his parts of the body from mean acts. And keep his body
from becoming anarchic.His body will not be affected by sins and
mistakes and he should not surrender his life to disturbance and
problems. And there should not be his relationship with such
people. And there may be not a link between him and humanity. In
the holding of properties in this world and the position in other
worlds, he should keep his heart free from such desires and
wishes. And he should be aware that there are two worlds that are
not like the weight of the misquote on his indigence scale.When
Fakir was in such a condition, then his breath could not be filled in
the two worlds.
On the issue of richness, whether it is excellence over indigence or
indigence has excellence over richness, Data Sahib has mentioned
the sayings of the scholars and mentioned the story as follows.
“I have found among the stories that one day there was a
discussion between Hazrat Junaid Baghdadi and Hazrat Ibn Ata on
this matter. Iban Ata has given reason that on the day of
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judgement, a rich person will be accounted on the graces and for

accounting purposes, without any source, he will be heard directly
from Allah. And this place of punishment and punishment for the
friend will be for his friend.
Hazrat Junaid said, "If there is an accounting with a rich person,
then there will be regret with a poor person." So, regret is better
than accounting.
Analysis of Data Sahib this story said that in the matter of love,
regret is alienation and punishment of closeness . As a matter of
fact, friends of Allah will be at such a place and these things will
show problems in their condition. Because there will be regret for
any mistake about his friend’s action against his order in this
matter. As a result, when his friend requests his right, he will be
disappointed.And punishment will be in the form of a friend's
order for reason in his laziness.These two matters are difficult for
the friends of Allah. These people, in all conditions, meaning in
the condition of indigence, in the condition of patience and
richness, will give thanks to Allah. And it is a requirement of the
friendship that the friend should not demand anything from his
friend and should not disregard the friend's order
That person has done cruelty in that case he has given the name
of that person as Amir (rich), but Allah has given his name as
Fakir. Because, while his name is given as Fakir from Allah's side,
his true name is Amir.But in reality, he is Fakir's person. That
person who has killed himself one who thought himself to be
Amir's person. Even though he is heir to the crown as well as the
throne. Because a rich person is eligible to pay charity and Fakir is
a person of truth. And a person of truth will not be like a person of
charity.
Data Sahib has written one story about his spiritual master Abdul
Qasim Qaistari that "I have heard from him that people have
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discussion about indigence and richness and think of themselves

as solicitors of thought." But I will choose that which Allah
chooses for me and I will protect it. And if Allah keeps me rich,
then I will not be careless. And if Allah makes me a wealthy
person, then I will not be greedy. And desire is such a grace in
which carelessness is like a problem.
Data Sahib, from the hints of this story, regarded it as good as per
its meaning and, as per the rules of Darwesh, regarded it as
different. And its result can be ascertained that to keep the heart
free is called indigence, and to engage in unrelated activities is
called richness. When the heart is free, indigence is better than
richness. The richness from indigence and the excess of goods and
things is not called richness. And also, not having goods and
things is not indigence. The goods and things is from the side of
Allah.
When students leave property, then there will be an end of
participation. And he will be self-sufficent of the two names of
Ghani and Fakir (rich and poor).
3.Who is a Sufi person?
In the book of ‘Kashaf Mahjub’ in the episode of Sufism. Data
Sahib has mentioned the reality of Sufism. And he has mentioned
two events as per the reason for this matter, and he mentioned
references from his time.
At that time, most of mankind was kept hidden from Sufism and
Sufi people. And Sufism's favor was kept away from their
hearts.So that some will know that this term of manifest is
worship. And they are empty of inner observation. So some will
think that it is custom. And for that, there is reality and truth. So
who will refuse as such, as some say, blind eye and the learned
persons of manifest who, upon refusal, are content with their
carelessness? By seeing such things, the general public are in the
 19

position of agreeing with them in this matter. Data Sahib upon this
subject, giving his opinion in this matter, said that if you want to
become Sufi in the way of truth and rightness, then you should
know that Sufi Hazrat Abu Baker who had the attributes of a Sufi
person. And this attribute will be created by the cleansing of the
innermost, and its reality is that it will keep the heart away from
unrelated matters from Allah. And these two attributes belong to
Hazrat Abu Baker. And it's proof that Data Sahib has mentioned
the following event. When at the time of the death of the prophet,
when all the companions were gathered in the presence of the
prophet, at that time, Hazrat Umar Farooq raised his sword in his
hand. And he said, "Whoever says that the prophet has left this
world, then he will kill such a person in this matter." At that time,
Hazrat Abu Baker came over there and he said in a loud voice,
"Be listen one who worships the prophet. He should know that the
prophet left this world." And to those who worship the God of the
prophet, there is no doubt the prophet is living. And there is no
death for him, and at that time he recited the following verse from
the Holy Quran.
"Muhammad is no more than a messenger; many were the
messengers that passed away before him. Will you then take a
step back? "(Surat Al-Imran: 344).
While explaining this event, he said that its meaning is that who
was a worshipper of the prophet and who has left, and if one
worships God of the prophet, then the prophet’s God is living.
There will be no death for him. It means that whoever's heart is
associated with destruction, mortals will be destroyed. And his
heart will remain and who will remain? So one has seen the
prophet by the look of his eyes, the man, and who thought him to
live himself like a man. And when he leaves the world, then there
will be no more of his respect in his heart. But one who has seen
by the look of his eyes the reality and for him the prophet's leaving
 20

of the world or living in the world which will be the same and
equal in this matter.
And now it has become empty of the heart of Hazrat Abu Baker
and its reason is that whatever he had given in the way of Allah,
he himself, while covering his whole body in the blanket, went
into the presence of the prophet. The prophet asked him, "Oh
Siddique, what do you have left to your family members?" and
Hazrat Siddiue replied, "Allah and his prophet."
When there are clear human hearts from the attributes of the
world, then Allah will clear them from the darkness of the world.
And all these attributes belong to a true Sufi person. And its
refusal is, in reality, the refusal of the right. In reality, Sufi is one
such person who will be free from human darkness.
Like that, when Egyptian women observed Hazrat Yousuf and
they drowned in the delicacy of the beauty, upon them his
humanity prevailed and after this there was a reflection of the
overwhelming of humanity and it was returned back. And upon
reaching the limit of perfection, they were able to know their
destruction, and they began saying that " He is not a human
being." In fact, they have directed their conversation in the
manifest to Hazrat Yousuf and the situation that they have
explained in this matter.
Upon this issue, spiritual masters have said that the condition of
safat (attribute) is among the attributes of human beings. In fact,
human beings are the earth. And because there will be darkness in
the tudeh of earth, there will be no darkness in us as humans.So,
for example, attributes may not be possible from actions. And only
worship and efforts will not destroy human nature because
attributes are not named from actions and conditions or are
associated with names and titles.And safa is the attribute of lovers.
And they are like the shining sun. And there will be no clouds to
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cast a shadow.And Safa is one of the friends. And these are such
friends who have destroyed their attribute of destruction and who
have remained in the attribute of Allah.
For the certification of this analysis, Data Sahib has written the
diolouge of the prophet among his companions and Hazrat Haris.
The companions asked the prophet about Hazrat Haris. And he has
said that "he is such a person whose heart was illuminated by the
light of faith." As such, even his face has light as well as
magnificence due to the light of Allah due to its affect. So Haris
came into the presence of the prophet, and he asked him, "Oh
Haris, how do you start the morning?" And he said, "He has
started the morning upon the reality of faith in Allah." He told
him, "Oh Haris, think about what you are saying." However, there
is a reality to everything. Then what is the reality of your faith?
Hazrat Haris told him that "By taking away my life from the world
was recognition of Allah. And its sign is that stone, gold, and earth
are all the same and equal before me. And I have left this world
and attached my love to another world. And spent the night in a
wake-up condition. And the day is spent in the state of thristiness.
And in this matter, my condition has become like this. I am
observing clearly and seeing the meeting of the people in heaven.
And in hell, watching people fighting with each other there. "
The prophet told him that "Oh Haris, you have recognized and be
firm upon it." He has said three times, " The name of the perfect
holy persons of Allah , research of the mystics, is called Sufi
persons."
4.The rag dress is the decoration of Allah's holy people.
Hazrat Data Ganj Baksh has said that the wearing of the rag dress
or dress of wool is the system of the Sufi people. And the wearing
of rags is the Sunnah of the prophet. The Prophet used to wear
Sufi wear and used to ride on a big size hare. The prophet has told
 22

Hazrat Ayesha, "Do not destroy the clothes unless and until there
is a possibility to stitch patches upon them." It is said about Hazrat
Umar that "He had a rag dress in which there were 30 patches in
it." There is a saying by Hazrat Umar that "Among all such
clothes is good in which there can be done diligence easily."
Hazrat Ali Ibn Taleb had such a dress and its sleeves were as long
as his fingers, so when the sleeves of the dress became lengthy, he
would cut them to make them up to the size of his fingers. Syed
Abubaker, who used to wear a dress of wool in his loneliness,
Hazrat Hasan Basir said that "Hazrat Sulaiman Farsi used to wear
rag dresses with patches." Syed Umar bin Khattab, Syed Ali
Murtaza, and Haram bin Hayan, who have stated that " They have
seen that Hazrat Owaise Qarni was wearing a wool dress with
patches upon it." Imam Azam Abu Hanifa, in the beginning, had
the intention of wearing a rag dress and sitting in loneliness. And
at that time, the prophet came into his dream and told him, "You
should be among the people because by you my Sunnah will
become life." Upon this, Imam Abu Hanifa dropped the idea of
sitting in the loneliness, but he never wore a rich dress after that
time.
Concerning the use of rag dress Data Sahib has written one event
as follows. One time, Hazrat Abu bin Adham, wearing rags, went
to the meeting of Hazrat Imam Abu Hanifa. So the people in the
meeting have seen him with a hateful look. So upon this, Imam
Azam said, "Ibrahim Adham is our leader and he has arrived
here.” The people have asked him, "Oh Imam, we have not heard
any wrong thing from his mouth." Do you consider him our
leader? "
Imam Abu Hanifa said, "He has acquired leadership by service
because he will always engage in the service and worship of
Allah. But we are serving our own lives, so for this reason, he is
our leader.”
 23

Data Sahab introduces the importance of rag dress and the

reality of its meaning. He has written the following story as
follows:
One man has asked one holy person why he is wearing this rag
dress?.He has replied to him that "Due to enmity and by wearing
the dress of courageous people, there will not be power in the
dealings of the courageous people, as well as bearing their weight.
And it is hypocrisy to wear the dress of courageous people. If this
dress is for identity that you are a special person of Allah. But
Allah will recognize you even without a dress. And if there is the
wearing of rag dress, that you will be known as a special person of
Allah, then this act is show only.
The rag dress is the dress of faithfulness for Sufi people.
In this matter, Data Sahab has mentioned one event of his meeting
with his spiritual master Abul Qasim Gorgani in which I have
asked him which things are compulsory, at least to Sufi people,
and which are good for indigence.
Three things are required for indigent and darwesh persons. And
less than this does not look good for the name of indigence.
1. There should be patchwork in the rag dress with a needle.
2.He should like to hear the truth.
3.To put his feet rightly on the earth. It means not walking with
pride and arrogance.
When I inquired about all these matters, at that time, there was a
group of Sufi people with him there and they also heard these
matters. When he met Hazrat Gorgani and came out of the door,
then there was the beginning of the usage of the matter upon all of
them. There was an interest among those ignorant people. So each
and every member of the group believed that its name was
indigence. And each person among that group has made many
 24

patches on their dresses. And they have made every effort to put
their right feet firmly on the ground.And every one of them was
able to know themselves as a person who could understand
mysticism. My heart was engaged in the matters of the teacher,
and I could not see the destruction of the teaching of the teacher.
And I told them to come on so that we could discuss whatever the
teacher had said. And every person can explain this matter as per
his understanding. And during the discussion in my turn, I said,
"The meaning of correct patching in the rag dress is that it should
be done for the sake of indigence and not for show and décor."
When there is a patch for indigence, even if it was done
incorrectly, it will be appropriate for indigence.It has to be
customary for listening to right talk that it should be in each and
every condition. And for the sake of his personal existence, And
there will be no room for play, recreation, or pleasure-seeking in
it.But they should use it for ecstasy. And the meaning of putting
the feet the right way is to strike the feet for the sake of ecstasy
and not for play and re-creation. And some people have put my
explanation of this matter before the Shaikh and he has said,
"Hajuri is on the right way and Allah has liked him.”
Hazrat Data Sahib also quoted one hadith of the prophet that
"Prophet Eisa has rag dress with him and he has taken it with him
to the sky." One holy person said in this matter, "I have seen in my
dream that in each and every patch there will be coming light and
I have asked him," Oh Hazrat Eisa Masih, how there is coming
light from your rag dress. And Hazrat Eisa Masih said, " These are
lights of my anxiety and worry because I have sewed these
patches at the utmost time and need. And Allah has given me light
for each and every problem.”
Hazrat Data Sahib said that " I have seen in Mavar Nahar (in
Central Asia) one Malamati (The Malamati is one for whom the
doctrine of "spiritual states" is fraught with subtle deceptions of
the most despicable kind; he despises personal piety, not because
 25

he is focused on the perceptions or reactions of people, but as a

consistent involuntary witness of his own "pious hypocrisy" group
that could not eat or wear what humans normally eat and
wear.They used to eat things that people threw away, such as
nasty and rotten cucumbers, gourds, carrots, and so on, and they
wore rag dresses that he made by collecting rags from the road
after it had been cleaned.
Among the people who came in the later period, there was one
person in Maru Rudud in Turkistan and his condition was very
good and his nature very pious. And in rag dresses and prayer
mats, there were found patches of irregular type, in which were
found the eggs of the scorpions. My spiritual master has used his
single rag dress for a period of 51 years. And in which he used to
sew patches by himself by needle.
In the stories of the people of Iraq, I have read that there were two
Darwesh people, and among them there was one Darwesh who
was a person of observation. And another person was of endeavors
The Darwesh person has lived his entire life in torn rags.And
which will be like the rag dress of the Darwesh people in the Sama
(Sama (Turkish: Sema, Persian, Urdu, and Arabic: -sam'un) is
a Sufi ceremony performed as part of the meditation and prayer
practise of dhikr. Sama means "listening," while dhikr means
"remembrance".These performances often include singing,
playing instruments, dancing, recitation of poetry and prayers,
wearing symbolic attire, and other rituals. Sama is a particularly
popular form of worship in Sufism.) meetings in torn condition.
The darwesh observer has worn such rag dress throughout their
entire life period, which will be worn in a state of regret.And
darweshes in such a state will rip his rag dresses to shreds.So that
there will be a condition of appearance that will be with them and
which will depend upon the inner condition of their biography.
This situation will be to protect their health. Hazrat Shaikh
Mohammed Hanif, who has worn tattered hard dress for a period
 26

of 20 years. And he used to practice 4 chilla (Chilla (Persian:,

Arabic:, both literally "forty"), also known as Chilla-nashini, is a
spiritual practice of penance and solitude in Sufism, known mostly
in Indian and Persian traditions. In this ritual,
a mendicant or ascetic attempts to remain seated in a circle
practising meditation techniques without food for 40 days and
nights in imitation of the Arba'een. The word chilla is derived
from the Persian word chehel, meaning "forty". Chilla is
commonly performed in a solitary cell called a chilla-khana. The
main purpose of Chila is to attain laser-like focus and get rid of
unnecessary thoughts in your mind.) every year. And in 40 days,
he used to write one book about the knowledge of reality. And
during his period, one person, Mohammed bin Zikeria, a research
scholar of mystic ways and reality, who used to sit on the skin of
cheta, and he did not ever wear rag dress. The people have asked
Mohammed bin Zikeria about the condition of wearing rag dress.
And upon it, who will fulfil the conditions in this matter? "The
condition of wearing rag dress Mohammed bin Zikera said he
should wear it instead of his white fine dress and for this dress
who can protect it like him," he said.

5. A person wearing a black rag dress

One person who was a claimant of knowledge said that he had
inquired with a person wearing a black dress as to why he wore
the black dress. And such a person has replied as follows: The
Prophet of Allah has left over three things.
1.Indigenec 2.knowledg 3. sword.
The kings have caught the sword, which they have used in the
wrong places.
 27

2.But learned people have adopted the knowledge, but they keep it
limited to study and learning only.
3.The indigence which was adopted by fakir people, but they
made it a source of obtaining a large amount of wealth or
prosperity.
But, in light of these issues, I've decided to wear a black dress.

6.The Story of Hazrat Murtish

One day, Hazrat Murtish was passing through one of the streets of
Baghdad city, and there was a feeling of the a thirstiness of water.
And he knocked on the door and asked for some water for himself.
After some time, one woman brought a water jug for him. And he
has drunk water, and when he has seen the beauty and grace of the
water-bringing girl there then he has impressed very much upon
that woman. And he has sat with agitation at the door of the house.
After some time, when the house owner came out of the house, he
told him that "Oh Khaja, I came here for a swig of water drink and
the woman who brought water for me has taken away my heart
with her. The house owner informed him that “She is his daughter,
and that I had given her to him in your marriage.”
He entered the house, and he married the girl.The father of the
house was a rich person, and he was taken to the bath room. And
he took out his rag dress and gave him a fine dress to him.After
praying alone in the night, Hazrat Murtish began recitals, after
which he requested that his rag dress be given to him.The people
in the house asked him what happened? "
Hazrat Murtish told them that "There is a call from unseen that
"Oh Murtish, you have looked at one time on our unrelated and
we, for the sake of punishment upon you, have taken away the
 28

dress of eligibility and the rag dress from your manifest. If you
take a second look upon our unrelated, then we will take away
from you the dress of knowledge and nearness of us. Upon
wearing these there will be found our willingness and help of his
beloved and holy persons. And to continue upon it, it will be a
congratulation.

If you want to spend your life with Allah in this way, go ahead; if
you don't, then don't betray yourself by dressing like Allah's holy
people.

7.Any greed is not superior to another.

Hazrat Data Ganj has said that " One day he was in Azerbaijan
with his spiritual master. And he said “I have seen them sitting on
the darwesh near piles of wheat. And who were spreading the
edges of their shirts there. The peasants must include some wheat
in their baggar’s pouch.The spiritual master has recited the
following verses from the Quran by looking at them.
Those are the persons who purchase error at the cost of guidance,
so their commerce is of no gain, and they do not receive guidance
(2 ;16)
I have asked my master " Ya Shaikh" why they have disrespected
and degraded themelves openly in the general way?. Shaikh said
that "Their spiritual master, due to greed want to add more
disciples and they have greed for the richness of the world." As a
result, any greed is not superior to another.And, in the absence of
order in reality and giving of the reasons is to protects behind the
wishes.
 29

Regarding Juaind of Baghdadi, it is said that one time he was

passing through Bab Matlaq and he saw one smart fire worshipper
and he prayed in the presence of Allah. He prayed, "Oh Allah, turn
him toward me." You have created how beautiful he is. " At the
same time, that fire worshipper came to see Hazrat Junaid and said
to him, "Oh Shaikh, recite to me the Islamic creed." He became
Muslim and he added himself to the group of the holy people.
With Shaikh Ali Saba, somebody has asked who is legal to wear
rag dress. " And he has said, "The person who will be with the
whole kingdom of Allah." And throughout the kingdom, for any
order or condition that is not such that he is known by him.

8.Friends' food is censure

One day, Shaikh Abu Taher Herati went to the bazaar on his
donkey and one of his disciples was holding the reins of the
donkey in his hand. Someone saw him and told him that an infidel
peer had come over there.When the disciple heard this, his passion
for modesty of devotion became more and he left the rein of the
donkey and went to beat that person due to his disrespect of his
spiritual master. There was a great uproar in the bazaar about this
matter. Shaikh Abu Taher Herati, also called his disciple, told him,
"If you become silent, then I will show you a thing of lesson in
this matter so that you will be away from severity”. And upon
hearing the call of the master disciple, came back along with his
spiritual master, and they reached the residence of the Peer, and
Shaikh told him to bring that trunk before him. When the disciple
had opened the trunk as per permission of his spiritual master,
which was full of the letters and these letters were sent by the
people. Shaikh Abu Taher told him to read those letters. In the
letters, people have addressed him as the title of Shaikh of Islam,
 30

and some people have written him as Shaikh Zahed, and

somebody has written him as Shaikh of Harams etc. And Shaikh
Abu Taher told him, "These are my titles and my designation, not
my name, even though I am not as such." Everybody has
addressed me as per his faith. If the person who told me Peer
Zindiq as per his thoughts and some things to me or gave me some
title so why do you involve and fight as well as argue with?.
One day, Hazrat Usman, who was coming back from the grape
gardens, And he was keeping a wooden bundle on his head even
though there were four of his slaves with him. And on the way,
somebody told him, "Oh Caliph of Muslims, what is your
condition?" He has replied he has a desire to have an experience
of my soul. Even though this work can be done by my slaves, But
I would have liked to do the trail of my conscience in this matter.
So that in the position of mankind, I could not keep away from
this work for any reason in this matter. "
There was news of his arrival in the city from Hazrat Abu Yazid,
who was coming back from Hijaz. And many thousands of people
were gathered outside of the city to welcome him there . So that
they can take him into the city with much respect and honor in the
procession into the city. When he was able to see that the people
of the city were gathered to welcome him, they were engaged in
the hospitality and entertainment of the guest for him.And his
heart was involved in the public and, for this reason, the attention
of his heart to Allah was disconnected in this matter. And he was
concerned about it.When he had reached the welcome people, he
took one loaf of the bread from his sleeve and began eating as it
was the month of Ramadan. And as a result of his actions,
everyone left him because they were angry.In the case of Abu
Saeed, he was travelling and had permission to eat food while on
the road during Ramadan.When the people went from there,
Hazrat Abu Saeed told his disciple friend, "Have seen when the
 31

people saw me not following any issue of Islamic law, so they

disgusted with me and left from here."
Hazrat Data Sahab stated that one day he will be able to live in the
meeting of the Sufi group's false claimants.Among one of them,
there was a mistake made by him suddenly. The people have
asked him the reason for this matter. He has told them that "This
was done for censure." One person told him that " This is not such
a thing for which censure is required." Upon hearing this, the
person became angry and his breathing increased more. I have told
that person, " If there was your claim of censure, then that
courageous person’s refusal of your claim is also ratification of
your religion. And when he was supporting you on your way and
then you fought with him in this way, it had no meaning in this
matter. And your story of the censure is more similar to the
claimant's connection.One who calls for reality's order and for
whom there are required reasons in this matter.And that reason is
the safety of the Sunnah of the prophet. When I look at you away
from the obligations, Even though you call people toward this, this
work becomes outside the circle of Islamic religion.
Data Sahib said that one day he met one person in Mava Nahar
and when he was in a happy condition, he told me, "Oh brother,
what is your desire for these bad deeds?" And he said to keep
away from these people. Upon this, I have thought that this
mankind so much and your age is short and it is not easy for you
to go away from all of them. If you want to go away from
mankind, then leave all of them. So that you will be free from
their engagement.
Has anyone ever asked Hazrat Abu Bin Adham if he has ever been
successful in his goals?He said that "Two times he was successful
in his aims." One time, when he was travelling by boat, And
nobody there could identify me there. Because he was wearing old
and torn clothes on my body. And my hairs were lengthy. And in
 32

such a condition, all the passengers of the boat were making fun of
me. In the travelers' boat, there was one joker and he was doing
u/s actions. And he used to come near me and pull my hairs off
my head and also remove my hairs. And he used to engage in
absurd jokes with me. Upon doing such things, of course, my wish
was fulfilled. And I was very happy with my old clothes. My joy
was heightened when the joker stood up and passed urine on me.
The second time, my wish was fulfilled when I was in the village
where there was heavy rain falling. And season which was very
cold. And I was feeling very cold and I was wearing a rag dress
that had gotten wet in the rain.I went to one mosque to be safe
from the rain. But they did not give me permission to stay in the
mosque. Then I went to another mosque, but there permission was
also not given to me. And after that, I went to a third mosque but
met the same treatment. So I was in a helpless condition. And the
cold was intense, making it difficult for me to tolerate.At last, due
to worry, I sat before the furnace of bathroom to dry my dress. I
put the rag dress before the fire. And there was fallen fire and
smoke on me during this endeavor.For this reason, my clothes and
face became black. That night, I got my wish, which was filled.

9.Hazrat Data Ganj Baksh's Story

Hazrat Data Ganj Baksh has said that “One time I faced one
difficulty and in spite of my thousand endeavours, I could not
solve my problem. Before this also, there was one difficulty for
me, so I went to the tomb of Hazrat Bayazid and presented there.
Then my problem was solved. This time I have the intention of
going there. So for a period of three months, I was engaged in
Chilla Kashi in the tomb of Hazrat Bayazid so that my difficulty
might be solved. With the hope that the problem would be solved,
I used to take a bath three times and make ablution 30 times in the
hope that it would be. But it was not solved, so I stood up from
 33

there and went to Khurasan. One night, I reached one village in

Khurasan. There was one shrine building in which there was one
group of Sufi persons was there.There was one rag dress on my
body, which was rough and hard. And there was no luggage with
me like the travelers, except one stick and a water jug. The Sufi
people have seen me in such a condition and have given me the
look of hate. And in such a condition, they could not identify me
totally. They were busy with their discussion, as per their customs
and rules. And they said about me that I do not belong among
them. And it was right that I was not among them. But it was a
must for me to spend that night there. Also, there was no space
available. But they asked me to sit on the mat and they all went on
the roof, and they threw one piece of bread, which was dry and
damaged by fire. And I was smelling the smell of their food,
which they were eating, as well as their passing remarks against
me. When they finished eating their food, they began eating water
melon, and they began throwing skins at me.
They have degraded me very much and I was saying in my heart.
"Oh, gracious Lord. If I will not be among the people wearing the
dresses of your beloved people, then I will separate from them."
During this time, the Sufi people began passing remarks against
me. And for which my heart filled with joy till such that, due to
the lifting weight of this event, my pending problem was over. At
that time, there was a feeling in me that the learned people were
accompanied by ignorant people. And why are they tolerated
when they have such difficulty with them?
Hazrat Zahri reported one tradition about Hazrat Abu Baker
Siddique that when he had taken the pledge of caliphate, at that
time he had stood on the pulpit and given the sermon as follows.
“In the name of God, I swear that I am not greedy or fond of rule
and government for one night and one day. In the manifest or
inner way, I have asked a question to Allah in this matter. And the
rule provides no solace to me."
 34

10. Hazrat Usman

On the day when uprising people had sieged the house of Hazrat
Usman, they gathered before the door of the house. So the slaves
of Hazrat Usman have lifted their weapons. And at that time, he
told them, "One who will did not lift his weapons so he is free
from his slavery."
The narrator has said that "We have come out with fear." During
that time, Hazrat Imam Hussain came over there. And with them,
Hazrat Usman came over there. He entered into the house and
greeted him with salam and he expressed his sadness for the
actions of the mutiny. He told him, "Oh ruler of Muslims, I could
not take out my sword from the case." You are the leader in
reality. Give me an order so that I can avoid your problem in this
country. Hazrat Usman told him, "Oh son of my brother. You
return from here and rest until Allah gives the order. So that there
is no requirement to shed the blood of the people for us. "

11.Hazrat Abu Mohammed Hasan bin Ali

When the power of the Qadri people and the sect of Etazal spread
in the world, at that time, Hazrat Hasan of Basri wrote a letter in
the presence of Hazrat Abu Mohammed Hasan bin Ali as follows.
“Oh son of the prophet, and the coolness of his eyes. There will be
safety for you.It will be upon you Allah’s blessing and mercy.
Among all of the Banu Hashim, you are like a boat that is passing
toward deep darkness. You are like a bright star of guidance and
you are among the signs of them. You are among the great leaders.
And one who will follow you, and he will become successful. Oh
son of the prophet, the problem which we are facing at the hands
of the Qadri people. And from them, the disagreement which we
 35

made as per our capacity and in this matter, what is your saying?
And you guide us in this matter and show us what your opinion is
on this matter. As you are among the sons of the prophet, You will
not keep us away from your knowledge, the special knowledge
that was given to you by Allah and which is your guard and
protector. You are from the side of Allah, who is our guard and
protector. Hazrat Imam Hasan has written a reply to the above
letter as follows.
In the name of Allah,whatever you have written above your
problem and as well as the surprise of the nation, in this matter,
my opinion is that the person who does not believe in fate and
good and bad from the side of Allah, then that person is an infidel.
And to surrender is disobedience to Allah. And he is a transgressor
and a sinner person.It is the religion of the Qadri people and
means "refusal of fate."The surrender of sins and disobedience is
the religion of the Jabri people. It is sure that by force there is no
obedience from overwhelming. There will be no one who becomes
disobedient and a sinner. Or Allah will not leave his slave in his
kingdom ineffective or insufficient. However, He is the owner of
those kingdoms that are not under the control of men. He has
control over the rules and power that those men use. If they want
obedience, then Allah did not keep them away from them either.
Allah is not in a helpless position for their good deeds. If they
want to commit sins and disobedience then there is the will of
Allah that if he wants favour, then he will make any act in
between of it. And if they want to commit sin, then it is a matter
that Allah has caused disturbance in this matter. And by force, he
did not make that act compulsory for them. This is the reason and
argument for them if they accept it, but Allah has shown them the
clear way of the guidance for them so that they can do good deeds
and keep away from sins.
Once, Imam Hasan, who was a presence in the capital Kofa, And
at that time, one villager came over there. And he began scolding
 36

his parents. Upon hearing this, he stood up and told him, "Oh
village person, whether you are hungry and there was any effect of
the problem on you." Then that person again began saying bad
things about him and his parents. Upon this, Hazrat Imam Hasan
told him to bring for him a tray full of silver. When the servant
returned with a tray full of silver, Imam Hasan told him, "Take
this and believe that there is nothing more than this in the house,
and think us helpless; otherwise, we will not avoid giving you
more than this."When a village person heard his conversation,
then he told him, "Oh son of the prophet, I will give witness that
you are surely the son of the prophet." I am in your presence for a
trial of your tolerance and patience.

12. Hazrat Imam Hussain

One day a poor person in the presence of Hazrat Imam Hussain

approached him and said, "Oh son of the prophet, I am a poor
person, and my children are hungry; please give me something
from your side to eat for dinner.Hazrat Imam Hussain told him to
him to sit down there still, my substance is on the way. After
some time, one person from Amir Mavia came over there with
five bags of gold coins. And in every bag, there were five
thousand gold coins in it. The person who brought gold coins told
him that "Amir Mavia it regretting it and he said that at the
moment to spend these gold coins upon your servants till such
time as there will be sent gold coins more than this."
Hazrat Imam Hussain pointed out that poor person and by giving
him five bags of gold coins he said, I regret giving you the trouble
of waiting on this matter. And you get so little prize in this matter
and if I knew it, I would not have given you given you trouble for
your waiting. Now think of us as helpless. And we belong to the
 37

people of Karbala, and we have left over our worldly desires and
wishes. And by destroying our comforts and our desires for other
people’s lives.
13.Hazrat Imam Zain al-Abideen
Hazrat Imam Hussain was martyred along with his family
members and friends in the field of Karbala.Then, except for
Hazrat Zain Al-Abideen,nobody lived there, and he was the guard
and protector of the women. At that time he was ill there, and he
was driven on the camel’s naked back without camel’s saddles and
he was brought to Demascus. And some people asked him in the
court of Yazid, "Oh household member of the mercy,How did
you starts the morning? And he told him, "We have started our
morning in the nation like Prophet Musa in the of people of
Pharoah, that Pharoah has killed his nation’s children but not
killed women and girls." ." So we didn't know what the reality of
our morning versus our evening was in this part of our trail. We
are grateful for the grace of Allah. And we are patient with his
problems and difficulties.”
One year ago, Hasham Abdul Malik bin Marvan governor of
Damascus, came to the to the Hajj pilgrimage in Makkah with
much pomp and show. It should be noted that Hasham Abdul
Malik bin Marvan was in Makkah with royal dignity. And upon
seeing his friends, it appeared that there was a camp of a big army
unit.
He was busy with the circumambulation of the Kaaba. And he
wanted to kiss the black stone there. But he couldn't get chance
there because of the crowds.And by standing separately, he began
a giving a sermon there. And during this time, Imam Zain Al-
Abideen entered the Harem mosque of Makkah with dignity and
greatness and his face was elegant and his visage was bright. And
his dress was scented and he had started circumambulation of the
 38

Kaaba. And when he reached near the black stone, the people,
due to respect and his honour of circummbulation, were kept
away from the black stone, and the way was found automatically
so that he could kiss the black stone.
When the people of Syria have seen the dignity and status of
Hazrat, then they have told Hisham, "Oh leader of the Muslims,
the people have not given you the way to go and kiss the black
stone, but when this smart and keen young man came there, then
they have gone away from there and given the way to him." Upon
hearing this, Hisham said, " I do not know who this young man
is.?"
The aim of this negation by Hisham was that the people of Syria
should not recognize him. So that by following him, there will be
fondness for his rule.The poet Farzuq, who was standing there,,
said by lack of choice that "I know him very well." The people of
Syria said, "Oh Abu Faras, you tell me who is that person." " And
before this, we could not have seen a more fearsome and majestic
young man anywhere.”
The poet Farzuq said, "To open your ears so that you can know his
condition. And so that I can mention his attributes and genealogy.
And after this, he has said, genre poetry of the innovation is as
follows.
"This is such a person and his dignity of the foot, which is known
by the people of Makkah." And the Harem mosque know him.
This person is the son of the person who is excellent among all
the people of Allah. He is well-known for his piety and
cleanliness, as well as his charitable deeds. He is the son of Syeda
Fatima, whom,you do not know. Allah has completed prophet-
hood with his grandfather.And from his bright forehead there will
be light of guidance like the sun which is spreading magnificence
and which will finish the darkness. He used to keep his eyes
 39

closed due to his shyness. And due to his dignity the eyes of the
people will be cast down. So to remove dignity and power, he
used to talk with the people by laughing.
When any Qureshi persons see him, then he will say to him that all
piousness has ended with him. He is on such a height of respect
and honour that the Muslim people of Arabia and non-Arab
countries will get from a him a link of indigence.
And his grandfather’s excellence is greater than all other prophets.
And his superiority is greater than all nations.
In his hand there is a stick of Khizran, which smells lovely. And
the smell of his palm is spreading all around.
He has a soft nature, and there is no fear of his sudden anger. He
has had these two good manners and habits with him.
His excellence was discovered through the prophet's attributes,
and his element and nature are clear.
Oh Hisham, your non-recognition or-recognition will not harm
him. He was known by all Arab and non-Arab people. And his
two hands, who will settle the cry for help. And his favour is
general. And his hands, even after so much generosity will not be
empty.
There is his general favour on mankind, for which misguidance,
poverty, and cruelty will be removed. Any person of generosity
who will not exceed his generosity limit. And any nation, no
matter how religious, that could not compete with him.

During the time of drought, he in heavy rain as well as like a

tiger and on very hot days, he is such a very soft-natured person.
He belongs to a category which is about the argument of the love
 40

of religion. And his enmity towards him is infidelity. And

nearness to him is a cause of salvation and a place of safety. If he
is counted among pious people, then he will be the leader of all
people. If there are good people on the planet, it is said that they
belong to this category, and with him, wealth and poverty are both
the same and similar.The genorsity of his hand, which cannot be
decreased
by indigence, Allah has granted him status with gentleness and
mildness. And this is the order of the excellence that was found in
the divine decree. After remembrance of Allah there is
remembrance of him is important.In every field, there is the sound
of the name of his creed. There is no tribe there that does not have
his and his ancestor's favour on their neck.
Hisham arrested Farzaq for his poetry and imprisoned him in the
Asfan prison, which is located between Makkah and
Madina.When this news reached Hazrat Imam Zain Al-Abideen,
he told that "Take twelve thousand dirham for him and tell him
that "Oh Abu Faras, think of him strayed because we are in a
helpless condition and could not give more than this which we
could give to you. When Abu Faras received twelve thousand
dirhams in return, he said, "Oh son of the prophet, I have written
many couplets in the praise of kings and rich people, and in that
poetry I have written false praise. And now, for its atonement, I
have written some couplets in the love of the son of the prophet
for the sake of Allah. When Hazrat Imam received a message and
twelve thousand dirhams from Abul Faras, Then he gave the order
to take back the amount in the presence of Abu Faras. And he has
sent a message that says, "Oh Abul Faras, if you have our love,
then accept this as we did not like the thing which we will give to
anybody from our ownership and take back such thing from him."
Upon this, Abu Faras has accepted his money and he has said
 41

some couplets to mention his thankfulness and praise of him in

this matter.
14.Mohammed bin Ali bin Hussain bin Ali, Syed Imam Abu
Jaffer
One night, the caliph Mansur of Baghdad ordered his minister to
bring Ja’far al-Sadiq before him for his killing, so the minister told
him, "Why did he want to kill such a noble and great person who
is in loneliness in the house and busy in the worship of Allah and
who left the worldly life and pleasure, so it is against expedience."
Mansur was angry when he heard the reply from his minister and
told him it was his duty to obey his orders.
The minister tried his best in this matter, but he was not
successful, so he went to call him helplessly. The Caliph ordered
his slaves to kill him upon his arrival at the palace at the time
when Mansur took down his crown from his head. But when he
came to his palace, Mansur stood before him and ran to receive
him, giving him a most suitable place to sit, and he sat before him
with sincerity and with great respect. The slaves were surprised
when they saw the actions of Mansur.
When he was all right, the minister asked him, "What was the
matter with him?" Mansur told him, "When he entered his palace,
he saw two big tigers with him, and his two lips were open and
one was on the upper side and the other was below the throne."
The tigers told him, "If you do any harm to Ja’far al-Sadiq, we
will swallow you with your seat." So when I heard this, I was
afraid of tigers, and I could not know what I was saying to him, so
I excused him and became unconscious. "
When there will be no more than one part of the night, then he will
be free from his recitals, and at that time, in loud sound, he will
start his encomium as follows.
 42

"Oh Allah, my owner, night has fallen, and the time for usage and
power has already passed."There are shining stars in the sky. The
people are sleeping, and mankind is closed down in their houses.
And their shouting and crying have stopped, and their eyes have
closed, and mankind has left the people's doors.And Banu Ummia
was taking a rest, and they had closed their treasuries and stood
their guards there. Those people who have greed and lust now are
away from them. "
"Oh my God, you live and animate the seeker and the
knower."And there is no dozing on your part.And for you sleeping
is illegall.And those who do not think like this, then that person is
not eligible for any grace. Oh Allah, there is nothing that can stop
you.And there is no such thing as night and day in your
existence.The door of mercy is open for the persons of asking
prayers.Your treasuries are preserved for the people who have and
praise for you. You are such a real person who could not return
any calls, which is against your dignity. Those who are Muslim,
for them also, he will not reject their supplications. Oh Allah, you
did not reject any person's supplication in the sky or on earth.Oh
my God, when I think of death, the grave, and the day of
judgment.Then how will I get comfort in the world? So I request
you to think for yourself and attend to our desires. And ask for
help from you for whatever our needs and will be keep us away
from punishment at the time of death and allow comfort on the
day of judgement. "
Hazrat used to engage in this encomium and used to weep
throughout the whole night. And one night, one devotee who told
him, "Oh chief of me and my father and mother, till such time you
will engage in such loud crying and beating of the chest."
"Oh friend, when Syed Yaqoob lost one Yousuf, he used to weep
and his sight was gone."And his eyes had become white. But my
18 people, including my father, Imam Hussain, and the other 18
 43

martyrs, were lost in the Karabala. And which is less than this? So
why I cannot white my eyes in their separation. "

15.Imam Jaffer Sadiq, Hazrat

When once, Dawood Tai came to see him and asked him, "Oh!
Son of the Prophet, pray for me as my heart becomes black."
Then Ja’far al-Sadiq told him, "Oh! Abu Suleiman, you are also
a pious person of the time, so no need for my prayers." Then
Dawood Tai told him, "Oh! "Son of the Prophet, Allah gave
you such greatness and it is obligatory for you to give advice to
all Muslims." He said, "Oh! I am afraid that on the day of
judgement my grandfather will catch me and will ask me why I
have not fulfilled my duties properly. Allah will not see the
inheritance but see the good deeds.”
Then Dawood Tai wept and told, “Oh! Allah, his inheritance
is from the holy Prophet and his habits are
 44

superior and his grand father is the holy Prophet and his mother is
batool (great woman) but he is still worried then who is Dawood
and why he is so proudly on his deeds.” One day Ja’far al-Sadiq
was sitting and he told his slaves to come and make a promise
that on the day of judgement whoever will be successful then he
should recommend the others. Then they told, “Oh! Son of the
Prophet, why did you need our recommendations as your
grandfather will recommend all the creatures?” Then he told
them, “He is ashamed of his deeds so he is afraid to see the face
of his grandfather.”

16.Hazrat Owaise of Qarni

He lived during the life period of the manifest of the prophet. The
two things that have kept him away from the look of the
magnificence of the two worlds, the last prophet of Allah, for two
reasons. One is his overwhelming condition, and the other is the
rights and duties of his mother. The prophet has told us about his
companions as follows:
The prophet said that there was a person of Allah, Owaise, in
Qaran among my followers and his recommendation would be
accepted on the day of the judgement of people from tribes which
were equal to the hairs of the sheeps of Rabiya and Mizer tribes of
Arabia into heaven.
The prophet said to Omer Farouq (ra) and Ali Ibn Taleb (ra), "You
will see him. His height is short and his hair is long. And on his
left hand, there is a circular white mark that can be found on his
palm. This white mark never belongs to any kind of illness or
leprosy disease. You will find such a white mark on his palm. On
his recommendation, there will be an equal number of people from
the tribes of the Sheep of Rabiya and Mizer tribes of Arabia will
 45

go in heaven. When you meet him, convey my salam and ask him
to pray for the Muslims. "
After the death of the prophet, Omer Farouq (ra) and Ali Ibn Taleb
(ra) went to Koofa, and at the time of delivering the sermon in
Koofa mosque, Omer Farouq (ra) requested the people of Najd to
stand and asked, "Is there any person from Qarni?". They stood at
once, and they said, " Yes." After this, some people came forward.
And with them, it was asked about Owaise of Qarni. Then Omer
Farouq (ra) asked them, "Did they know about Owaise of Qarni?
They replied, " No, but there is a mad person who did not come to
the habitation and who lives away from the people." He does not
eat those things which were eaten by general people, which were
eaten by them. And he does not know sorrow and happiness.
When people laugh, he weeps, and when people weep, he laughs.
Syed Omer Farouk said, " He wants to meet with him." The
people have told him that he is in the jungle with our camels.
Upon hearing this, Hazrat Ali Ibn Taleb and Hazrat Umar Faroug
stood up and they went to the jungle along with the people. At that
time, Hazrat Owaise of Qarni was praying there.
When the prayer was over, then Hazrat Ali Ibn Taleb and Hazrat
Umar Farouq said salam to him and upon seeing the white mark
on his palm, requested his prayer. And then they conveyed the
salam of the prophet and the advice of the prophet to pray for the
Muslim nation. For some time they were stayed there with him.
Then Owaise of Qarni gave thanks to them for coming over there
to see him after facing many difficulties and asked them to leave
the place. The Day of Judgment is near, when we will meet there,
and from there we will not separate at all. Now I am busy
preparing for life after death.
When Omer Farouq (ra) and Ali Ibn Taleb (ra) left that place, the
people of that place started respecting Owaise of Qarni. They went
in the presence of Hazrat Owaise of Qarni, and they had feelings
 46

and were able to know how great a status Hazrat Owaise of Qarni
held, but he had already left that place and reached Koofa by that
time.Hazrat Haram bin Hyan was spotted him there once.Nobody
saw him after that.He was last seen at the battle of Hunain, where
he participsyrf and fought alongside Hazrat Ali Ibn Taleb against
the enemies.In this battle, Hazrat Owaise of Qarni was martyred.

17.Haram bin Hyan, Hazrat

Hazrat Haram bin Hyan, who has got a chance to sit in on the
meetings of the companions of the prophet, One day, with the
intention of meeting Hazrat Owaise Qarni, he left for Qaran. And
by that time, Owasi Qarni had left for Qaran. So, with
disappointed, he came to Makkah, where he was able to learn that
Owaise Qarni is in Koofa. At the same time, he reached out to
Koofa, but he could not meet him there. He lived for a long period
of time in Koofa, and one day he was going to Basra from Koofa,
when he was seen suddenly finding Owaise Qarni at the bank of
the river Euphrates. He was standing and, wearing a long dress,
he was doing ablution there.Hazrat Haram Bin Hyan recognized
him immediately .When he went far from the bank of the river
Euphrates and he was combing in his beard, Hazrat Haram bin
Hyan went before him and said salam to him. And Hazrat Owaise
Qarni repled him, "Wa Laikum Salam Ya Haram bin Hyan." Harm
replied to him, "How do you know my name and my father’s
name?" My soul recognized your soul, as the soul of a Muslim
knows each other. " Hazrat Haram bin Hyan was blessed by
meeting with him for a long time, then he left from there.
 47

According to Hazrat Haram bin Hyan, meetings about Hazrat

Owaise Qarni were held on a regular basis according to Hazrat
Umar Farooq's tradition, Hazrat Owasie Qarni was heard by the
prophet and told, "There is no doubt that the reward of each deed
depends on its intention. Everybody will get fruit according to
their intention. "
18. Kinds of patience
In the presence of Hasan of Basra, one villager came, and he asked
for all kinds of patience.
Hazrat Hasan of Basrat said there are two kinds of patience. One
is that there is a requirement for patience in calamity and
difficulty. And another is to keep patience from doing such things
which are prohibited by Allah. And the things that Allah has
forbidden for him to walk behind.Upon hearing these things, that
village person told him, "You are a great ascetic person" (zahed).
And I have not seen a great Zahed like you. Hasan of Basra said,
"Oh village person, my zahed is in the desirable things and my
patience is in uneasiness. The villagers told him to explain these
matters. Because my faith was scattered. Hazrat Rabia Basri said,
"My patience in calamity and to keep away from the things
prohibited by Allah, and this is obedience to Allah." Because this
is due to fear of the fire of hell and this uneasiness. In the world of
my Zuhad, it is due to my fondness of the other world and this
exact fondness. The pursuit of happiness is the goal in life.So that
his patience should be for the sake of Allah and not to keep his
body from the fire of hell. And his pure Zuhad should be for the
sake of Allah and not for the sake of his wish to go to heaven.
 48

19.It is illegal and should be regarded as such.

Among the leaders of the mystic way who were among the
Taibeen (Definition of Tabi'een: A Tbi'een is defined as a Muslim
who: 1. Saw at least one of the (Sahba) "Companions" of the
Beloved Prophet Muhammad (Peace be upon him) and leaders of
learned persons, Syed Saeed ibn Musaib, and whom one day he
was sitting in Makkah. One person approached him and asked him
which is the legal thing with no illegal thing added and which is
the illegal thing with no legal thing added.He said that the
remembrance of Allah is such a legal thing in which there is no
illegal thing, and that remembering unrelated things is such a
haram (illegal) thing in which there is no legal thing. So there is
salvation in the remembrance of Allah and killing in the
remembrance of unrelated.
20. Habeeb al-Ajmi, Syed
One day, Hazrat Hasan of Basra went toward the shrine building
of Syed Habeeb al-Ajmi, and upon seeing him, he started
congregational prayer. When he was entered into the shrine, at
that time, he was found in the prayer. Syed Hasan of Basra did not
follow his prayer as the recitation of the Quran by him was not
recited well in the Arabic language. When Hazrat slept in the
night, in the dream he saw Allah and he asked Allah in which
thing there is your willingness.? Allah told him, "Oh Hasan, you
have found my willingness but you have not regarded it." Hasan
of Basra has asked, "Oh Allah, which was that willingness? Allah
told him that "If you have performed prayers under the leadership
of Habeeb Ajmi, and correction of its intention, which will keep it
away from rejection of his worship. And then we will be in an
agreed position. " One day, officers from Hajjaj were searching
for Hasan. He was hiding in Habib’s hermitage.
 49

"Have you seen Hasan today?" the officer demanded of Habib.

"I have seen him," he answered.
"Where was he?"
"In this hermitage."
The officers entered the hermitage, but for all their searching, they
did not find Hasan. ("Seven times they laid their hands on me,"
Hasan afterwards related, "but they did not see me."
"Habib," Hasan remarked on leaving the hermitage, "you did not
observe your duty to your master. You pointed me out. "
"Master," Habib replied, "it was because I told the truth that you
escaped. If I had lied, we would both have been arrested.
21. Hazrat Malik bin Dinar
Hazrat Malik bin Dindar, who was among the close friends of
Hazrat Hasan of Basra. In the beginning, he was a slave. When
Malek was born, his father was a slave; yet though he was a
slave’s son, and the story of his repentance is that once he went to
the place of dance and singing with a group of people. When he
was sleeping, he was heard from lute which he was playing, "Oh
Malik, what is your condition?" Till what time you will not repent.
"
By night, he would leave the mosque and take his amusement
elsewhere. One night he was enjoying music, and all his
companions had fallen asleep. Suddenly, a voice came from the
lute he was playing.
"Malek, what ails thee that thou repentant not?"
Hearing these words, Malek dropped the instrument and ran, while
standing and entering the presence of Hazrat Hasan of Basra,
 50

where he deeply repented and corrected his condition.Some say

that Malek-e Dinar once embarked on a ship. And in the boat, one
merchant has lost his pearl. And that merchant has doubts about
the malek bin Dinar. All the people in the boat who gathered
around him. He was lifting his face toward the sky, and at that
moment, all the fish in the water at that moment put up their
heads. Each one held one pearl in its mouth. Malek reached down
his hand and, taking one pearl from one of the fish, gave it to the
merchant. He walked on the face of the water and vanished. That
is why he was called Malek-e Dinar.
22. Hazrat Habeeb bin Aslam
Hazrat Habeeb bin Aslam used to breed goats and he used to sit at
the bank of the river Euphrates. His ways, which belonged to
loneliness, One holy person said that once he had passed from the
Euphrates, he had seen that he was himself engaged in prayer. A
wolf was looking after his goats there. A thought occurred to me:
why wasn't he go there? I stood there waiting for him to finish his
prayer and when he had finished his prayer, I went forward and
said salam to him. Hazrat Habeeb bin Aslam told me, "Oh son, for
what work have you come here?" I told him to meet with you.
And he replied, "May Allah give you good reward." Then I told
him that "Oh Shaikh I am seeing the wolf with the goats. Then he
said, " As there is of the shepherd of the goats with following
approval of Allah." Upon saying this, he put one wooden cup
under one stone and at that time, there was the start of coming
milk and honey. And he has filled the cup and given it to me. I
asked him, "How did you get into such a position?" And he has
replied by following the prophet’s approval. Oh son, even though
the nation of Musa was against him, stone was given to them as
water. Despite the fact that Prophet Musa did not have the status
and position of Allah's final prophet, even though I am obeying
the last prophet of Allah. So why the stone may not give me milk
and honey? Because the last prophet of Allah is superior to the
 51

prophet Musa. I have asked him to advise me. And he said, "Do
not make your heart a room of greed because there is killing of
people for these things. And their salvation is from keeping away
from these things.

23.Abu Hazim Al-Madni

One holy person said that he went into his presence and upon
finding in sleeply condition.After some time Madin was wake
up from his sleep.And he said he has the prophet of Allah in his
dream and he has given you one message that to safeguard
duties of the mother is better than Hajj pilgrimage.Go back and
do her service.”

Hazrat Umro bin Usman stated that “Once people have asked
with him what is your capital.? He said that “My richness is in
the willingness of Allah and unrelated from the people.”

One pious person who was on his journey for the Hajj
pilgrimage came to his house in Baghdad and at that time he
was sleeping. I was waiting for him there When Al-Madni
woke up and told that person “The prophet came into his dream
and conveyed his message that he should not over look his
duties towards her mother which is better than performing the
Hajj.” So he requested that pious man to return back to his
place and take care of his duties for the pleasure of his mother.
So that man cancelled his trip to Makkah and went back to his
place.
 52

24.Imam Abu Hanifa

It was reported that then he turned towards Allah and left the
worldly life and pleasure. He used to wear a woolen dress and
saw in his dream that he was collecting the bones from the
Prophet’s grave and was sorting them from each other.
He woke up and in horror could not sleep whole night. Next
morning he asked the explanation of his dream to Ibn Sirin who
was Prophet’s companion. He explained him, “You will reach
the highest position in the knowledge of the Prophet and his
Sunnah (the Prophet’s teachings) and also you will take
precautionary measures and will differentiate between the false
and true of sayings of the Prophet.”
Once he saw the Prophet in his dream who told him, “Oh!
Abu Hanifa! You were given life to show my Sunnah. So leave
your loneliness.” He was very careful and helpful. Once caliph
Mansur called all the learned people of Baghdad before him but
Sha’bi, who was teacher of Abu Hanifa was absent in that
meeting due to his old age.
The caliph asked his advisors for another suitable person for
the post of Qazi (judge) and they told him, “The following four
are most suitable persons:”
1. Abu Hanifa
2. Sufyan
3. Shire
4. Mashair.
The caliph called the above four persons to his court. When
 53

they were going to the court on the way Abu Hanifa told them
“I want to tell you one wise thing in this matter
 54

that I will try to avoid this post. Sufyan it is better for you to
run away from here and Mashair you pretend as a mad man so
that Shire will become Qazi.” Sufyan ran from the way, hid
himself in the boat and asked the crew of boat to hide him. He
told them that if the caliph will catch him then he would cut his
head. As per the saying of the Prophet, “One who becomes a
judge can be slaughtered without a knife.” So they made him
hide there.
The three persons went to the palace of Mansur. The caliph first
asked Abu Hanifa to accept the post of qazi. He replied that he
is not an Arab but he is a slave of them, so they will not accept
his legal decisions. Imam Ja’far who was present there told him
that this post is not inherited but it requires knowledge.
Then the caliph asked Shire to accept the job. He told him, “My
mind is weak.” Then Mansur told him to take care of it and
asked him to accept the post of Qazi. When Shire became Qazi,
Abu Hanifa never visited him.

Abu Hanifa told Mansur, “I am not eligible for the post of Qazi.
The only logic is that he is not eligible for the post is enough.
This argument has two points that whether it is true or false. If
it is true then I am not eligible for it and if it is false then also I
am not eligible for the post.” He told him, “Oh! Caliph! A false
person is not eligible for the post of Qazi to decide the cases of
Muslims.” In this way he saved himself. Mashair then held
caliph’s hand and asked him, “How are you and how is your
son?” Mansur said, “Send him out, he seems a mad person.”
Then the caliph asked Shire to accept the job. He told him, “My
mind is weak.” Then Mansur told him to take care of it and
asked him to accept the post of Qazi. When Shire became Qazi,
Abu Hanifa never visited him.
It was reported by Abu Hanifa that when Nofal Bin Hayan
died he saw in his dream a plain of the Day of Judgement
where all creatures were ready in the accounting place. The
 55

Prophet was sitting on the fountain of Kauther and on his right

and left side all pious persons were standing. An old man who
was very handsome and his hairs and head were like snow was
standing by the side of the Prophet. I
 56

said salam to him and asked for the water. The old man replied
unless the Prophet permits he would not give the water. Then
the Prophet asked him to give water to me, so he gave me a cup
of water. All my friends and I drank water from that cup but it
was still full. I asked, “Who is that person standing on the right
side?” The Prophet replied, “He is Prophet Ibrahim (peace be
upon him) and on the left side is Abu Bakr (RA).” In this way I
asked him about seventeen persons.
It was reported by Yahya Ma’az Razi that he saw the Prophet
in his dream and he asked him that where he should see him.
He replied him that one can see him near the flag of Abu
Hanifa.
It was reported by Sheikh Abu Ali Bin Osman Al-Jali that
when he slept on the grave of Bilal he saw himself in Makkah
and he watched that the Prophet entered into the harem (grand
mosque in Makkah) from the gate of Bani Shaiba. There was
one old person with him. He ran towards him, kissed his feet
and surprised to see that old person. The Prophet by his hidden
knowledge understood my surprise and told me that he is the
leader of Muslims. He is from my country and he is called as
Abu Hanifa.
When Dawood Tai became his disciple then he asked him
what to do? He replied him, “To act upon your knowledge
because the knowledge which is not acted upon is like a body
without a soul.”

25.In the beginning, repentance

 57

The details of the event of the repentance in the beginning of

Hazrat Abdullah Maruzi's story is that he had become a lover of
one slave girl.
He became infatuated with a girl, so much so that he could not
rest. One night during the winter, he stood beneath the wall of
his beloved’s apartment until morning, waiting to catch a
glimpse of her. All night it snowed. When the call to prayer
sounded, he presumed that it was for the prayer before sleeping.
Seeing the daybreak, he realized that he had been absorbed all
night in his longing for his beloved.
"Shame on you, son of Mobarak!" he cried. "On such a blessed
night, you stay up until morning because of your private passion,
but if the Imam takes too long reciting a Sura during prayer, you
become quite frantic."
Anguish gripped his heart forthwith, and he repented and
devoted himself busily to worship. So complete was his
devotion, that one day his mother, entering the garden, saw him
sleeping under a rosebush whilst a snake with a narcissus in its
mouth was driving flies away from him.
After that, he set forth from Merv and stayed for a time in
Baghdad, associating with the Sufi masters there. Then he
proceeded to Mecca, where he resided for a time, after which he
returned to Merv. The people of Merv welcomed him back
warmly and set up classes and study-groups. At that time, half of
the people were followers of traditions and half devoted
themselves to jurisprudence. So today, Abd Allah is known as
"the Approved of the Two Sects" because he was in accord with
each and both claimed him as their own. Abd Allah founded two
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colleges in Merv, one for traditionists and the other for

jurisprudents. He then travelled to Hejaz before returning to
Mecca.
What is the strangest thing you have ever witnessed?
He said he had seen one monk. And his body was melted as a
result of his efforts, and he has become humpbacked by Allah's
fear.I asked the monk which direction leads to God.He has
replied, "If you know it then you can find its way." I became
fearful as I did not know and not recognize it. You are
disobedient to him as you know him.
Hazrat Abdulla Mubarak said that "I have tied his advice in a
knot and I am away from illegal deeds."
26.Fozail-e-lyaz
Fozail the highwayman, and how he repented. Before
repentance, he was a robber and an angry person. Among the
fakir people, he is a holy person and he is the leader among
them. In his nature, there was always feeling of correction. If
there is a woman in any caravan, then he will not go near that
woman. And if there is little capital with any person, then he
will not go to that person and not take his things. He will leave
some things for each and every one of his in the loot.
One time, a caravan from Maru was passing, and in the midst of
the caravan, a man was chanting the Koran. The people have
told him to keep weapons with him as Fozail is on the way to
being involved in theft and dacoit. The merchant said he is a
merciful and God-fearing person. In the journey, the merchant
has hired one Qari(One who recites the Qur'an according to the
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tajwid, or proper rules of recitation.) of the Quran.At last, the

carvan reached the place where Fozail was hiding to attack the
caravan people. The Qari by chance recited the following verse,
which reached Fozail’s ears:
"Is it not time that the hearts of those who believe should be
humbled to the remembrance of God ?"
It was as though an arrow pierced his soul, as though that verse
had come out to challenge Fozail and say, "O Fozail, how long
will you waylay travellers? He was persuaded to weep with
condition and over whelm.
"Good tidings!" Fozail cried. "He has repented."
With that, he set out and all day went on his way, weeping,
satisfying his adversaries. He knew the names of the people
from whom he had looted the goods and had returned the goods
to them. and brought them all to an agreeable condition.
So he set out, and in due time, he came to Mecca, Almighty God
making the road easy for he. There he took up residence near the
Kaaba and met some of the Saints. When he came to Koofa, he
began sitting in the meetings of Imam Abu Hanifa.He
accompanied Imam Abu Hanifa for a while, and many stories
are told of his extreme discipline and traditions with him, which
are well known among the people of Excegis. In Mecca, the
gates of the oratory were opened to him, and the Meccans
thronged to hear him preach. Soon all the world was talking
about him. Hazrat used to speak at a higher level of discussion
about the reality of Sufism and the knowledge of God.
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Haran al-Rashid and Fozail

Fozail bin Rabih stated that I was with Haran al-Rashid in

Makkah. When we have perfomed the Haj pilgrimage.
One night, Harun al-Rashid summoned Fazl the Barmecide, who
was one of his favourite courtiers.
"Take me to a man this night who will reveal me to myself," he
bade him. "My heart is grown weary of pomp and pride."
Fazl brought Harun to the door of the house of Abdul Razzak
Sinai. They knocked at the door.
"This is not the man I am seeking," Harun commented. "He
fawns upon me like the rest." There was discussion for a long
period of time. At the time of leaving, Haran Al-Rashid by sign
told me to ask him whether " You have you a debt outstanding?"
and I asked Abdul Razzak Sinai, who said yes, and Haran gave
me an order to pay his loan.
Upon going outside, Haran al-Rashid told Fozail, "Oh Fozail, I
want to meet a more pious person than this person." Upon
hearing this, I called Haran al-Rashid into the presence of Safian
bin Aina. With him also, there was discussion for a long period
of time. At the time of leaving, Haran Al-Rashid by sign told me
to ask about "Have you a debt outstanding?" and I asked Safian
bin Aina, who said yes, and Haran al-Rashid gave me an order
to pay his loan. After this, we came out and Haran al-Rashid told
me, "Oh Fazl, my aim is still not fulfilled. Take me in the
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presence of any other holy person." I told him that "I could
remember that here Fazal bin Ayaz is there." So I have taken
Haran al-Rashid in his presence. At that time, he was reciting
the holy Quran in the lonely corner. They knocked at Fozail’s
door.
"Who is it?" Fozail asked.
"The Commander of the Faithful," Fazl replied.
"What business has he with me, and what have I to do with
him?" Fozail demanded. I have said, " God be praised. Whether
there is no hadith of the prophet that "for any person, it is not
proper that he should disgrace himself in the obedience of
Allah".
. Hazrat Fazil said that "The holy saying of the prophet is
complete truth and the willingness of Allah in his presence is
perpetual honour. In this condition, you are thinking of me
low.As in the obedience of Allah, there is much respect.
"Is it not a duty to obey those in authority?" countered Fazl.
"Do not disturb me," cried Fozail.
"Shall I enter with an authority or a command?" said Fazl.
"There is no such thing as authority," replied Fozail. "If you
enter by force, you know what you are doing." Then he came
down from the house and opened the door.
Harun entered. As he approached Fozail, the latter blew out the
lamp so as not to see his face. Harun stretched out his hand, and
Fozail’s hand met it.
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Haran al-Rashid put his step inside, then with the hands of Fazil
touched the hands of Haran al-Rashid then he said, "It would be
sad for him that there would be punishment of Allah on it." How
smooth and soft this palm is, if only it could escape from Hell-
fire! " Fozail remarked. "Upon hearing this, there prevailed
tenderness upon Haran al-Rashid and when he became
conscious, he told respectable Fozail to give me advice.
So saying, he arose and stood in prayer. Harun was much
affected, and weeping overcame him.
"Say something to me," he begged. Fozail saluted him and then
spoke.
"Your ancestor, the Prophet’s uncle, once demanded of the
Prophet, ‘Make me commander over some people.’ The Prophet
replied, "Uncle, for one moment I have made you commander
over yourself." By this measure, ‘For you to obey God for one
moment is better than a thousand years of people obeying you.’
The Prophet added, "‘Command shall be a cause of regret on the
Day of Resurrection.’"
"Say more," Harun pleaded.
When Omar ibn Abd al-Aziz was appointed caliph," Fozail
related, "he summoned Salem ibn Abd Allah, Raja ibn Flayat,
and Mohammad ibn Ka’b. He told them, "I have been afflicted
with this trial. "What am I to do? For I know this high office to
be a trial, even though men count it as a blessing.’ One of the
three said, "If you wish tomorrow to escape from God’s
punishment, look upon aged Muslims as though each were your
father, and regard youthful Muslims as your brothers, Muslim
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children as your own sons, treating them in all respects as one

does one’s father, brother, and son."
"Say more," Harun repeated.
"The lands of Islam are like your own house, and their
inhabitants are like your family," Fozail said. "Visit your father,
honour your brother, and be good to your son. I fear," he added,
"that your handsome face will be sorely tried by the fire of Hell.
'Fear God, and obey His commands' And be wary and prudent,
because on the Day of Resurrection, God will question you
about every single Muslim, and He will exact justice from you
in every case.If one night an old woman goes to sleep in a house
without provisions, she will pluck your skirt on that day and will
give evidence against you.
Upon this, Fozail said, "Oh, Amir al-Mominin, it may be that
your lovely face may be put into the fire of hell." Have no fear
of Allah. and fulfil his rights in the best way possible. Then,
Haran al-Rashid asked, "Have you got a debt outstanding?"
"Yes," replied Fozail. "A debt of obedience to God. If he takes
me to task over this, then woe is me! " "I am speaking of debts
owed to men, Fozail," said Harun. "Thanks be to God," cried
Fozail, "who has blessed me abundantly, so that I have no
complaint to make to His servants."
Harun al-Rashid asked again to take something from the side for
his requirements.
"Commander of the Faithful," said Fozail, "the counsels I have
spoken to you have yielded no profit. Even now you have
recommenced wrongdoing and resumed injustice. " "What
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wrongdoing?" demanded Harun. "I called you to salvation, and

you cast me into temptation. "This is wrongdoing indeed," said
Fozail. "I tell you, give back what you possess to its proper
owner. For your part, you give it to someone else to whom it
should not be given. It is useless for me to speak.
Harun wept bitterly, so that his consciousness seemed to fail.
So saying, he rose from the caliph’s presence and flung the gold
out of the door. "Ah, what a man he is!" exclaimed Harun,
leaving Fozail’s house. Fozail is, in truth, a king of men. His
arrogance is extreme, and the world is very contemptible in his
eyes. "

27.Dho 'l-Nun al-Mesri, Allah's friend.

The people were unaware of the greatness and magnitude of

Syed Abdul Faiz Dho ’l-Nun al-Mesri, the people were unaware
of it.In the country of Egypt, there was no one found who could
recognize his condition and magnificence as such that till his
death, nobody could recognize him.
One day later, he lost consciousness. On the night of his
departure from this world, seventy people saw the Prophet in a
dream. All reported that the Prophet said, "The friend of God is
coming. I have come out to welcome him. When he died, there
was seen written in green on his brow, "This is the friend of
God. He died in the love of God. This is the slaying of God by
the sword of God. " When they lifted his coffin to carry him to
 65

the grave, the sun was extremely hot. The birds of the air came
and, with wings flapping, kept his bier shaded from his house to
the graveside.
When there was a shroud upon the dead body of Dho ’l-Nun al-
Mesri, then people read writing upon the forehead of him, "He is
beloved of Allah and who died and martyred in the love of
Allah."
When the funeral of Dho ’l-Nun al-Mesri was carried on the
shoulders of the people, then all the birds in the field came there
and provided shadow on the funeral by closing their wings
together. When the people saw such a scene, they feared for
their lives due to the hardships and problems they were
experiencing. They began to repent.
One day, Dho ’l-Nun al-Mesri was going in the boat with his
friends on the river Nile. At that time, as per usual, there was
racing of the boats on the river Nile. There was a system of the
Egyptian people that when they boarded the boats and when
there was another boat near, they would begin singing and
playing music in a loud voice. And they will make noise and
cry. So one boat came near Dho ’l-Nun al-Mesri’s boat, and in
that boat the people who were travelling began to make a lot of
noise and cry. Then his disciples told him, "Oh Shaikh, pray for
them that they should drown in the river and die, so that there
will be salvation from there." and "cry."
Dho ’l-Nun al-Mesri stood in the boat and raised his hands, "Oh
Allah, as you have given happiness to them in this world, in the
same way you have given happiness and pleasure to them in
another world."
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When the disciples heard his prayer, they were surprised. When
the boat came near and they saw Dho ’l-Nun al-Mesri, suddenly
they began weeping, and they broke musical instruments and
repented.
One time, Dho ’l-Nun al-Mesri was travelling from Jerusalem to
Egypt, and he saw one person who was coming from a faraway
place. And thought to ask something of that person. When that
person came, he found one woman and her waist was bent. She
had one staff in her hand, and she was wearing a wool frock on
her body.
Dho ’l-Nun al-Mesri asked her from where she is coming.She
replied from side of Allah. Dho ’l-Nun al-Mesri has one dinar
with and he want to give it to her.But that old woman slapped on
his face with force.She told him “Oh Dho ’l-Nun al-Mesri what
you have think about me which is your mistake. I work for Allah
and did not take anything from anybody and worship for him.
Upon saying this that old woman left from there.
28.Hazrat Ibrahim Adham

Hazrat Abu Ishaq Ibrahim Adham he was ruler of Balq. “Saddle

my horse,” Ebrahim cried at last. “I will go to the hunt. In that
state of bewilderment he became separated from his troops. At
that instant a deer started up, and Ebrahim prepared to give
chase. The deer spoke to him. “I have been sent to hunt you.
You cannot catch me. Was it for this that you were created, or is
this what you were commanded?” “Ah, what is this that has
come upon me?” Ebrahim cried. And he turned his face from the
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deer.The revelation was thus consummated, and the heavens

were opened unto him. Sure faith was now established in him.
He dismounted and lived the world and followed the way of
abstinence and ascetic.And he was joined circle of Hazrat Fozail
bin Ayaan and Hazrat Sufian Suri.
Hazrat Ibrahim Adham has when he in the jungle one old man
said to him “Oh Ibrahim you know which is this place and
where you are traveling without provisions for the journey.
Upon hearing this I was able to know that this is Satan.At that
time he has four silver coins with him which I have gained by
sewing baskets in Koofa and which I have thrown immediately
from pocket.And have made intention to pray 400 Rakats at
every one mile distance of journey. And I have stayed four years
in the jungle and Allah was began me providing sustenance
without my endeavors. And during this period I have met Khizer
who was given me knowledge of great name of Allah and for it
my heart was cleared from unrelated.
29.Secret of the salvation
The beginning of his conversion happened as follows. He had
lived a life of dissipation, and one day as he was staggering
along the road drunk and he found a piece of paper on which
was written, “In the Name of God, the Merciful, the
Compassionate.” He bought some Attar (scent) of roses and
perfumed the paper with it, and deposited it reverently in his
house. That night a certain holy man had a dream in which he
was bidden to tell Beshr: “Thou hast perfumed my Name, so I
have perfumed thee. Thou hast exalted my Name, so I have
exalted thee. Thou hast purified my Name, so I have purified
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thee. By my Majesty, I will surely perfume thy name in this

world and the world to come.”
And from that day onward he lived so saintly, that none heard
his name mentioned without heavenly peace invaded his heart.
He took to the way of self-denial, and so was overwhelmed he
by the vision of God that he never put shoes on his feet. For that
reason he was called Beshr the Barefoot. “Why do you not wear
shoes?” he was asked.
“I was barefooted the day when I made my peace with God,” he
said, “And ever since I am ashamed to wear shoes. Moreover
God Almighty says, ‘I have made the earth a carpet for you.’ It
is not seemly to tread with shoes on the carpet of kings.”
30.Sight of Lord of Kaaba
It is related that Abu Yazid “ I went to Makkah and saw a
House standing apart.I said my pilgrimage is not accepted, for I
have seen many stones of this sort.I went again and saw the
House and Lord of the House. I said “ This is not yet real
unification” I went a third time and saw only the Lord of the
House. A voice in my heart whispered O Bazyzid if you thou
didst not see thyself thou woud not be a polytheist (mushrik)
thou saw the whole universe and since thou see thyself.Thou art
a polytheist though blind to the whole universe. There upon I
repented and once more I repented of my own existence.
This is a subtle tale concerning the soundness of his state, and
gives an excellent indication to spiritualists.
Hazrat Abu Sulaiman Dawood Ibn Nasar Tai was among great
shaik persons and Sadat from Sufi personality. And he was bn
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during his period. And he was disciple of Hazrat Imam Abu

Hanifa and lived during the time of Hazrat Fozail bin Iyaz and
Hazrat Ibrahim bin Adham.He was disciple of Hazrat Habeeb
Rai in the mysticism. And he was lonely person away from
every status and positon.It was well known that he was has
friendship with Mohammed bin Hasan and the people have
asked with him that both are great learned persons.Why he did
not allowed Hazrat Imam Abu Yousuf come near to him. And
what is reason in this matter.? He said that Mohammed bin
Hasan upon giving richness and grace of the world has acquired
knowledge. And his knowledge is for skae of respect of the
Islam and cause for the disrespect of the world and Abu Yousuf
by giving Darweshi and loneliness has studied knowledge and
made his knowledge source of respect and position for
him.Because Mohammed bin Hasan is not like him.”

The End.