Hājī Daust Muhammad Khān Sāhib Marhūm had remained in the company of several buzurgs before and pledged bay‛ah to Hadrat. He relates: “While I was employed as a police officer, I went to Pīlībhet for the arrest of an escaped criminal. While I was there, I went to the Jāmi‛ Musjid for the jumu‛ah salāh. After the salāh, one of the elders delivered a talk and I remained behind to listen to it. In the midst of his talk, he said: ‘The lives of the buzurgs are unique. When they laugh, everyone laughs with them. When they cry, everyone cries with them.’ This was not a mere statement, but a fact. On one occasion, a buzurg was delivering a talk and, during the talk, he started laughing. The entire assembly joined him. A little while later he was overcome by emotion and started to cry – and the entire assembly was reduced to tears.”
When Hājī Daust Muhammad Khān Sāhib finished his story, his grandson, Munshī ‛Abd al-‛Alīm Sāhib asked: “Nānājī, did you ever see such karāmāt from Maulānā Gangohī?” He replied: “Miyā! What can I say? I saw things with Hadrat that I never saw anywhere else. I accepted bribes for twenty-eight years during my employment as a police officer. I imprisoned and hanged countless innocent people. I committed thousands of acts of oppression. I twisted the truth into falsehood and vice versa. I never differentiated between right and wrong. My heart had become absolutely hardened, never turning its attention to the Hereafter. I remained in Hadrat Imām Rabbānī’s company for just three days. I do not know what he did, or how he broke me. I returned from there as a forbearing, merciful, justice-loving person. I became punctual in my salāh and tahajjud, I became averse to receiving bribes, gave up wearing unlawful clothing, followed the Sunnah and adhered to the Sharī‛ah. I experienced all this – simply by remaining in Hadrat’s company – before I could even pledge bay‛ah to him. Hadrat did not accept my bay‛ah until my heart had been fully reformed. As for Hadrat’s tasarrufāt after pledging bay‛ah to him ... these are beyond description.”
He is the very same Hājī Daust Muhammad Khān Sāhib who was called to Bombay by Nawāb Mahmūd ‛Alī Khān Sāhib. Upon the advice of A‛lā Hadrat Hājī Sāhib, he had appointed Hājī Daust Muhammad Khān Sāhib as his special administrator – overseeing the administration of the affairs of the province. A‛lā Hadrat had told him: “It would be difficult to find another person as religious and trustworthy as Daust Muhammad Khān. You must certainly keep him by your side.”
There are many astounding and mind-boggling stories about his piety and righteousness. He was completely overcome by soft-heartedness. Whenever he read the Qur’ān, he would cry so profusely that he would fall unconscious. The pages of the Qur’ān would become wet with his tears. At times he would tremble uncontrollably. Onlookers would fear for his life, thinking that he was in the throes of death. If anyone were to mention Hadrat Imām Rabbānī to him while he was in this condition, he would tremble and his entire beard would become wet with tears. When he became terminally ill, a famous doctor of Ilāhābād examined him and diagnosed his illness. He said: “Something major has affected his heart and liver, which has caused his liver to perforate. His stool is being excreted through his private part. Do not allow him to read the Qur’ān and do not mention his pīr before him, otherwise it will be difficult for him to survive.” But who could have stopped him, and if anyone did try to stop him, would he have paid any heed?
He was a passionate lover of the Qur’ān. He never missed Qur’ān recitation and tahajjud right until the end. The night before he passed away, he started making loud dhikr and constantly looked at the watch to see the time. Each time he looked at the watch, he said: “The night is still long.” When he completed his tahajjud and dhikr, he had his legs massaged, performed fajr salāh, looked at the watch and, when it was six o’ clock, he said: “There is very little time left.” Saying this, he asked everyone to leave the room and became engrossed in ishrāq salāh while he was lying down. He spent a few minutes in this condition in the throes of death, raised his index finger and eyes towards the sky, and proceeded to his Creator. He was buried next to the grave of Hadrat Muhibbullāh Ilāhābādī rahimahullāh, who was a Shaykh of his silsilah. To Allāh we belong and to Him is our return.
When he was placed in his grave and his face was exposed, a unique condition was experienced by all those who were present, and his friends and foes all said: “Allāh, Allāh! May thousands of lives be sacrificed for such a wonderful death.” Those who would like an example of how Hadrat Maulānā Rashīd Ahmad’s murīds had reached the close proximity of Allāh I should look at the death of Hājī Daust Muhammad Khān Sāhib. His face was eventually covered, timbers were placed over his body and his grave was filled.
When Hadrat Imām Rabbānī was informed of Hājī [Daust Muhammad Khān] Sāhib’s demise, he wrote a letter of condolence to his son, Nadhar Muhammad Khān Bhaungāmī, saying: “Do not worry. Inshā Allāh, your father has been forgiven. You may be at peace with this.” His son has preserved this ‘letter of glad tidings’ – just as one would preserve a certificate – and still has it with him today.
To what extent can one enumerate Imām Rabbānī’s spiritual tasarrufāt? The practical and intellectual merits of his senior murīds are known to all. The truth of the matter is that even the lowest amongst his associates cannot be considered as failures. No sooner had the most materialistic of all people, or the one most engrossed in the fleeting occupations of this world, held onto his teachings, than he would certainly surpass others in some qualities and attributes. The minimum effect of remaining in his company and pledging bay‛ah to him, was that every khādim undoubtedly gave preference to the everlasting Hereafter over this fleeing world. Many of Hadrat’s associates, who had previously been engrossed in outward sins due to the dictates of their souls (nafs), became fearful [servants] after receiving only a little training and tutoring from him, and turned towards Allāh I upon his slightest encouragement. If nothing else, the tranquility of the silent night would be sufficient to admonish them. They would grieve over the destruction of their Dīn, and would cry before Allāh I in remorse for their evil deeds. The seed which had been firmly planted in their hearts could never be removed – no matter how tumultuous the storm. All praise is due to Allāh I Alone.
Desire for the Hereafter is the prelude to spiritual perception. This was one of his ordinary tasarrufāt and none of his murīds were deprived of. As for the fruits and effects ... these are generally dependent upon the heart’s focus and the efforts which are made to maintain the heart’s condition. So, the one who was inspired by Allāh I would benefit from his company and service and, within a few days, he would depart with untold treasures which he would have struggled to acquire in a number of years had he been anywhere else. Rocks were turned into wax, snow melted into water, coldness and foolishness were turned into warmth and wisdom, negligence was converted to vigilance, dreams were turned into reality, a state of restriction was converted to expansion, and lowliness was replaced with loftiness. The seekers from numerous paths united under the affectionate shade of a single person. All their difficulties and hardships were removed. Even if every hair on their bodies were to express its gratitude, it would not be able to do so.
The physician of the ummah, Hadrat Maulānā Ashraf ‛Alī Sāhib [Thānwī] writes:
“His companionship had a special effect upon the hearts of people. It instilled a unique tranquillity and composure within their hearts, no matter how distressed a person may have been, and irrespective of the profusion of whisperings. The moment anyone would sit in his company, all his heartache would be removed. We noticed integrity in beliefs and steadfastness in Dīn to a level of near perfection in almost all his murīds – especially with regard to love and hate for the Sake of Allāh. All this was by virtue of his companionship. Countless incidents testify to these merits.
I experienced some bestowal and favour every time I met with him, and each time I corresponded with him. However, as per Rasūlullāh sallallahu alayhi wasallam's instruction:
مَنْ لَمْ يَشْكُرِ النَّاسَ لَمْ يَشْكُرِ اللهَ
“The one who does not show gratitude to people, cannot show gratitude to Allāh.”
Two favours are more noteworthy [than the others]. One concerns ‛ilm-e-zāhirī (external knowledge) and the other concerns ‛ilm-e-bātinī (internal spiritual knowledge).
The first favour:
Although I possessed correct beliefs regarding the differences between the ahl-e-haqq and ahl-e-bid‛ah, I was guilty of committing a particular wrong. I had many ideas and notions regarding this error and many of my actions emanated from these. This can be further explained as follows: There were certain customs which were widely practiced upon, such as the mīlād gatherings. Due to some of its intrinsic evils, some erudite scholars considered these gatherings to be absolutely unlawful to the masses. For that reason they used to prohibit the ‛ulamā’ from attending these gatherings. I always considered those evils to be abhorrent and considered those who commit them to be worthy of criticism. This was based upon the correctness of my beliefs. I used to constantly explain this and inform the masses about these evils. However, I was convinced that the reason (‛illat) for the prohibition was the evils itself, and that the prohibition would not apply if the ‛illat [evils] were absent. Therefore, [according to my reasoning] since the ‛ulamā’ were free from these evils, there would be no need to prohibit them from participating. Similarly, there would be no need for a general prohibition on the masses. Rather, I felt that they should be given permission for these acts, while the evils which they were committing in the process should be rectified. In fact, I considered this permission to be desirable, because it would [be an opportunity to] correct their beliefs as well – the same incorrect beliefs which were the basis for the prohibition in the first place. If we [the ‛ulamā’] were to prohibit them unilaterally, the masses would consider us to be their antagonists and their beliefs would never be rectified.
I spent a considerable period in this condition and, although I was occupied in teaching and imparting Hadīth, fiqh and other lessons, my mind never ventured to the contrary. How can I ever thank Hadrat rahimahullāh. In his absolute compassion and affection, he conveyed his disappointment in me via Maulwī Munawwar ‛Alī Sāhib Darbhangūmī Marhūm.
One of my mistakes in this regard was that, when some practices of some Sufis did not coincide with the Sharī‛ah, I practised upon the saying:
خُذْ مَا صَفَا وَدَعْ مَا كَدَرَ
“Accept what is pure and discard what is filthy.”
I followed some of his [the Sufi who did not apply the Sharī‛ah in totality] adhkār wa ashghāl (dhikr and spiritual practices) which he had taught me. I also had the opportunity to visit him and to stay in his company for some time. As for the evils and harms ... I had the same notion as previously. I felt that the beliefs of the ‛ulamā’ were correct and that there was therefore no real harm in this case. I felt that it would be sufficient to continue informing the masses about that which is right and that which is wrong. Hadrat rahimahullāh also expressed his particular disappointment in this regard.
The level of his affection can be gauged from the fact that he never reprimanded me directly. This was in line with the Hadīth’s description of Rasūlullāh sallallahu alayhi wasallams His level of affection and modesty did not permit him to reprimand anyone directly. Although I had visited Hadrat on numerous occasions, he never reprimanded me directly. In fact, he went one step further. Whenever anyone objected to my actions, Hadrat would always rationalize them [my actions] and attempt to portray them in a good light.
Another error of mine was connected to the above. Hadrat Pīr wa Murshid Hājī [Imdādullāh] Sāhib rahimahullāh had provided me with concise details on the subject of the prohibition of getting involved in contentious issues (masā’il-e-mukhtalafah) and he had asked me to expound on this subject. Since my mind was still bent on my [personal] opinions regarding this subject, I expounded upon it in the same light. I wrote it down and read it to Hadrat Hājī Sāhib rahimahullāh. Hadrat rahimahullāh used to remain in solitude and intermingled very little with the masses. He always had good thoughts about the masses and was not fully aware of their ignorance and deviation. Consequently, he approved of my explanation and made a few changes here and there. Although I was the author of the subject matter, it had been written upon Hadrat’s [Hājī Imdādullāh Sāhib] personal instruction. Therefore he had it written down from his side, embellished it with his stamp and signature and permitted me to publish it on his behalf. It was published under the title Fayslah Haft Mas’alah.
Some people, of little intelligence, considered this to be in support of bid‛āt. How they could think this when it contained a clear refutation of those evils and harms is beyond me!The concession was only given to those people who possessed correct beliefs and rational thinking – and even this was based upon my erroneous thinking that the evils of the masses would not have an effect upon the ‛ulamā’.
Hadrat conveyed all of this to me via Maulwī Munawwar ‛Alī Sāhib. When he conveyed it to me, I immediately realized my error by virtue of his powerful impact. However, I felt the need to correspond with him for the purpose of further clarification. Consequently, several letters were written from both sides, and copies of these letters have been preserved in a few places. In short, through Allāh’s Grace, I was eventually apprised of my error through insight and thorough investigation. Upon being apprised of it, a huge door of knowledge – which had been shut for a long time – opened up to me. The essence of it was: Corruption of beliefs is certainly the basis for the prohibition. However, corruption of beliefs is all-encompassing, irrespective of whether the doer commits it directly, or whether he is the cause of it being committed. Thus, if the doer is an ordinary Muslim, his beliefs will certainly be corrupt. If he is from amongst the ‛ulamā’, then – even if he possessed correct beliefs – he would become the cause of corrupting the beliefs of the masses. We are prohibited from becoming the cause of corruption. Although, through the previously-mentioned article [Fayslah Haft Mas’alah], it would have been possible to inform the masses of the evils and harms, all of them would not have been rectified through it, nor would the article have reached all of them. Thus, if an ordinary person were to hear that a certain ‛ālim had committed the act [of attending the mīlād gatherings], but this person was unaware that he [the ‛ālim] had rectified the beliefs, the ‛ālim would have become the cause of this ordinary person’s deviation. Obviously, if a person becomes the cause of the deviation of just one person, it is a major evil. Even if there are a few advantages within the evil, the principle is that, if an act contains both good and bad consequences and the act is not an essential objective in the Sharī‛ah, the act must be discarded. Based upon this principle, we will not pay any attention to acquiring those [few] advantages. Instead, we will discard the act in order to abstain from its evils.
As for an act which is essential [according to the Sharī‛ah] ... if a few evils should creep into it, the act will not be discarded. Instead, all possible efforts will be made to rectify these evils. All these injunctions and principles are clearly stated in the Ahādīth and literature on jurisprudence, and are not unknown to experts in the field. I have written in this regard in my book, Islāh ar-Rusūm (Rectification of Customs). When my thoughts and opinions regarding this subject were rectified, all other related matters were also rectified by the Grace of Allāh I. Consequently, I also gained salvation from the companionship and instructions of those Sufis who did not comply with the Sharī‛ah. I also wrote an addendum to Fayslah Haft Mas’alah and had it published. In this way, all the misgivings and criticism was removed.
The second favour:
The second favour is related to the bātin. If I were to go into its details, I would have to expose certain private matters. The story itself is very terrifying and unpalatable. I will therefore restrict myself to the gist of it. As a result of my many evils and sins, I became severely despondent with life, despite enjoying good physical health. In fact, I considered death to be far better than life. A poet expresses this condition better than I am able to:
Majnūn’s soul faced two types of sadness and sorrow:
One, [upon] the separation from Layla ...
and the other,
the worry (anxiety) of meeting Layla.
Hadrat accorded special attention to me through du‛ā’, instruction and encouragement. Consequently, I came to my senses, my life was re-ignited and – al-hamdulillāh – I experienced the benefits when this condition was lifted from me. I hope that I will never forget these two favours for as long as I am alive. We have also been commanded:
مَنْ لَمْ يَشْكُرِ النَّاسَ لَمْ يَشْكُرِ اللهَ
‘The one who does not show gratitude to people, cannot show gratitude to Allāh.’”
This cannot be undone and I am sure it will be greatly appreciated.
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