Once, while Hadrat was delivering a Hadīth lesson, a person who seemed to be quite distressed presented himself before him and said: “Hadrat, I ask you in the Name of Allāh to turn your attention to me.” Hadrat replied: “Bhāi, I am just an ordinary mullā (maulwī). If you wish to ask a ruling or injunction you may ask me. As for matters related to the Sufis ... you should go to the Sufis and ask them.” The person said: “Hadrat, I am fed up with life. Will you accept it if I commit suicide and die?” Hadrat smiled and said: “Allow me to continue teaching, while you go and sit against that wall.” Saying this, Hadrat continued his Hadīth lessons. The person went to the opposite wall, sat down and leaned his back against it. While teaching, Hadrat looked at the person a few times and continued addressing the students. Before Hadrat could complete his lessons, the person got up smiling and departed. In his happiness, he forgot to offer salām. After he departed, one of the students asked: “Hadrat, who was this person and what ailment did he have?” He replied: “He was suffering from a Qabs (constriction). Al-hamdulillāh, it has been cured. He was so happy that he even forgot to offer salām when he left.”

There was a buzurg who was always engaged in dhikr and shughl. He had developed a habit of falling asleep between the maghrib and ‛ishā salāh. He tried to get rid of this habit, but before ‛ishā drowsiness would overcome him and he would fall asleep without being able to prevent himself from doing so. He used to consider the disapproval of this habit – as is mentioned in the Hadīth. Furthermore, there was always the possibility that the desirable time of ‛ishā would expire or, at least, that it might cause him to be lethargic during ‛ishā. He would try his utmost not to fall asleep, but sleep would inevitably overcome him.

Eventually he decided to go to Gangoh. By the time he reached there, the maghrib congregation had already ended and Hadrat had gone to his house. He sat on the bed under the canopy, turned his back towards the street and, as per his habit, he fell asleep. He had a dream in which he saw Hadrat coming from his house. Hadrat kicked him on his back, and in an angry tone he said: “What nonsensical actions are these! Is this the time to sleep? It is in contradiction to the Hadīth!”

His eyes opened suddenly. He looked around, but there was no one in sight. He thought that Hadrat had already returned from his house and proceeded to the khānqāh. He went to search for him in the khānqāh, but was told that he had not returned from his house as yet. He felt that his dream had merely been a thought, and thus he returned to the bed and lay down. This time he tried hard to fall asleep, but he couldn’t. A short while later Hadrat returned. He got up and presented himself before him. After that day, he never fell asleep between the maghrib and ‛ishā salāh again. Even if he were to lie down, his concern for the ‛ishā salāh would make him restless. He would constantly change his position, but would never fall asleep until he had completed performing the ‛ishā salāh.

Hakīm ‛Abd ar-Rahīm Sāhib – the owner of Dawā Khānah Fayd-e-Ām – was about thirteen years old when he left Bhopal to meet Hadrat. Hadrat had just performed wudū’ for the ‛asr salāh and was walking towards the Musjid. Hadrat addressed him directly saying: “‛Abd ar-Rahīm, come! We will perform our salāh.” He also performed his wudū’ and joined the congregation. Ever since that day he developed an intense affinity with salāh and would remain restless until he performed it. If he missed his salāh on any day, he would express extreme regret – as if a great bounty had been snatched away from him.

A dhākir shāghil (one engaged in dhikr and spiritual practices) used to remain in Hadrat’s service. His food was provided by a particular person in the locality, and he used to lead the people in salāh in the Musjid. Shaytān constantly hounds every Muslim. This person had developed a relationship with a woman and it reached the point where they had made an appointment to meet. A Shaytānic act is not exposed to others. Thus, no one was aware of the devious plot which Shaytān had conspired during the course of their normal daily activities. On the night of the appointment, this person completed massaging Hadrat’s legs and, when he thought Hadrat was asleep, he left the khānqāh silently. It was a clear night. He had hardly taken a few steps when dark clouds gathered in the sky. The clouds became darker and denser with every step he took. Eventually he reached the house where he was to meet the woman. As per her promise, she was waiting outside. Before either of them could utter a word, the clouds burst forth with a thunderous sound – terrifying both of them. The woman fled out of fear that her family members would wake up and find he gone. This person also fled for fear of Hadrat because his bed was laid outside and he was the one who slept nearest to Hadrat. If Hadrat were to call for him, [and find him gone], it would be to his detriment. He returned without fulfilling his objective and reached the khānqāh, gasping for breath. The moment he stepped inside, the sky turned clear once again. He proceeded silently towards Hadrat, peeped at him and found him sitting crossed legged upon his bed with his head in his hands – as though he was deep in thought. The person went silently towards his bed. It had been laid under the wild-fig tree, a short distance from Hadrat’s bed. When he reached his bed, Hadrat raised his head and lay down.

The following morning Hadrat advised him indirectly. He explained the merits of controlling one’s self (nafs) at times of tests and tribulations. Upon hearing these few words, the person was overcome by remorse. Whenever he thought of his sin, he would be reduced to tears and would cry out to Allāh seeking His forgiveness. Within a few months Allāh blessed him with nisbat and he returned home as a mujāz-e-Tarīqah (khalīfah).

Without doubt, every single one of Hadrat’s khādims had received a share of his blessings, and the effect of his tasarrufāt was certainly felt by each one at some time or the other. Some of them perceived it while others did not. Some of them realized that it had been an outside power which had prevented them from sinning or urged them towards obedience. Others did not realize it, considered it to be a coincidence, and remained oblivious to his spirituality.

I cannot relate even one tenth of the incidents which are known to people. The truth of the matter is that it was essential for his heart to possess the strength that this lofty position required of him – a strength of heart which could bind groups upon groups of people in one bond. The responsibility of instruction and purification which had been placed upon him, required the capability and qualification to singularly control those who were near, those who were distant, juniors and seniors. There were many from amongst his murīds who could not derive any benefit from other eminent places.

Hadrat Maulānā Khalīl Ahmad Sāhib used to relate: “Maulwī Manzūr Ahmad Sāhib was an ‛ālim who had pledged bay‛ah to Hadrat Shāh ‛Abd al-Ghanī Sāhib rahimahullāh. He was leaving for hajj, and I was to join him on the that journey. Coincidentally, we were seated on the same camel. Along the way he started relating his condition to me. He said: ‘After pledging bay‛ah to Hadrat Shāh Sāhib, I started dhikr wa shughl and, within a few days, I acquired a certain condition. It remained with me for a few days and then it disappeared. My heart is now pining for that condition. I have presented myself before most of the buzurgs with the same intention, but that condition is not returning.’ Offhandedly I replied: ‘If you get the opportunity, you must go and sit in our Hadrat’s company.’”

Maulānā Khalīl Ahmad continues: “I did not have the slightest inkling as to whether my words had settled in his heart, nor did I know whether he would even get an opportunity to go to Gangoh upon his return to India. I returned after performing hajj and Maulwī Manzūr Ahmad remained behind [in Arabia]. Look at Allāh’s Power! Hadrat Imām Rabbānī departed for hajj that following year, and Maulwī Manzūr Ahmad Sāhib had the opportunity to meet him. He went to Hadrat, related his entire story to him and added: ‘Maulwī Khalīl Ahmad Sāhib had told me to sit in your company and see what happens.’ Hadrat smiled and said: ‘I see.’ Within a few days, Maulwī Manzūr Ahmad Sāhib rejoiced and said: ‘I found what I had been seeking for. In fact, I found much more than that.’”

There are countless incidents of this nature. How many can I relate? In short, Hadrat’s presence was a source of Allāh’s Mercy during his era, and through him many were bestowed with both external and spiritual blessings. Everyone benefited from him according to their personal capabilities.

O you, who is like the rainwater of spring,
how can a mere flower thank you?
Whether it is a thorn
or a fragrant, beautiful flower ...
Both are from the sea of your beneficence (fuyūdh).
Both are a favour unto me,
even though I may not perceive it.

Together with his lofty position in the field of training and tutoring (tarbiyah), his acceptance [in the Court of Allāh] was plainly visible and needs no further explanation. The fruit of his acceptance was that anyone who aligned himself to his court – whether through action or conviction – never departed empty-handed. If any Muslim merely had love for him, he was bestowed with treasures which he would not have acquired – even if he were to spend several years in the company of someone else. Imām Rabbānī may have departed from this world, but his tasarrufāt still continues to have an effect. The garden which he came to nurture has become absolutely green and lush and – inshā Allāh – people will continue benefiting from it for many years to come. As for the pure souls who were perfected at his hands ... their practical and academic excellence portrays the power of Hadrat’s bestowal. The spiritual influences (tasarrufāt bātinīyyah) with which Allāh had endowed Hadrat’s khulafā’ has made them living examples of Imām Rabbānī’s tasarrufāt and – inshā Allāh – it will remain for years to come.

I have mentioned previously that this subject was dependent upon [spiritual] inclination and perception. Obviously, things which cross the heart can only be learnt from the heart. The tongue is not able to convey them. Therefore, whatever I have written on this subject would certainly be incomplete. When I look at Hadrat’s associates today, I find myself to be the lowest amongst them. But, if I were to say that I was completely deprived, it would amount to ingratitude. I am definitely filled with sins, but – al-hamdulillāh – by virtue of my affiliation with the Gangohī court, I certainly have a certain measure of affinity with the Sunnah of Rasūlullāh sallallahu alayhi wasallam. Although I may not always have the taufīq (inspiration) to emulate the Sunnah, my heart desires to kiss the feet of those blessed souls who emulate the Sunnah. This worthless servant [the author, Hadrat Maulānā ‛Āshiq Ilāhī, here refers to himself] had spent the major portion of his early life embracing bid‛āt (innovations). If the tasarrufāt of Imām Rabbānī could bring about this change in me, what can be said about the effect which it had upon others?

The essence of his spiritual tasarrufāt was the same as the essence of his instruction and tutoring. That is, that the sālik must consider the emulation of the Sunnah to be the peak of his objectives. He must follow it – doing everything possible to gain the Pleasure of Allāh. He must abstain from sins and prohibitions, and acquire as much as he can through his engrossment in the acts of obedience and worship.

Al-hamdulillāh, there are thirty to thirty-five such personalities today who have acquired the above objective, and who have reached a level of perfection which has enabled them to convey the same message unto others. They have obtained the lofty position of nisbat-e-musalsalah (continuous affinity) and have become mujāz-e-Tarīqah – the true deputies (khulafā’) of Imām Rabbānī. As for receiving a share of the ability to keep one’s focus fixed upon Allāh , soundness of the sixth sense, and perception of the heart ... this was acquired by thousands of people. If these people are not able to convey others towards perfection, then they are at least so steadfast that they will, inshā Allāh, not easily be swayed by others. Abstention from bid‛āt and the detestation of bid‛āt has been firmly embedded in their hearts, and they are not averse to the title of ‘Wahhābī’ which has been given to them by the enemies of the Sunnah. They are not affected by mockery and criticism because the following Qur’ānic description has been firmly impressed upon their hearts:

لاَ يَخَافُوْنَ فِي اللهِ لَوْمَةَ لاَئِمٍ

“They do not fear the criticism of critics for the Sake of Allāh.”

They are thus true to their objective and steadfast in their tarīqah, and they still have the same firmness that they had three years ago when Hadrat Imām Rabbānī was alive.

There are a few people whose condition has changed since Hadrat’s demise. The change in their condition has certainly manifested its effects. However, they are very few in number. They are those in whose weak hearts the love for Imām Rabbānī could not be firmly embedded. Consequently, they could not benefit fully from his tasarrufāt and bestowals. The presence of those who have deviated from the excellent path of Imām Rabbānī is actually also a manifestation of his lofty perfection, since that is a Sunnat-e-Idtirārī (a Sunnah derived due to necessity, an involuntary Sunnah). There is no need to name these people who have deviated. Bear in mind that Imām Rabbānī’s ways and opinions are known to all, and his strict adherence to the Sunnah and resolute aversion to prevailing bid‛ah is also well known to the world. Therefore, the further any person from amongst his associates moves away from the Sunnah, and the closer he draws to bid‛ah, the more he will be included amongst the ahl-e-bid‛ah – even if he should claim to be an associate and khādim of Imām Rabbānī.

I now conclude this chapter on Imām Rabbānī’s tasarrufāt with a dream, as related by Maulwī Ahmad Sāhib Sūratī. It is like a prophetic bequest to all his associates. Inshā Allāh, it will prove beneficial:

On the afternoon before Hadrat’s demise, Maulwī Ahmad Sāhib was asleep in his room in the khānqāh. Hadrat Imām Rabbānī came to him in his dream, passed his hand over his entire body and said: “Ahmad, I am passing my hand over your body and Allāh will give you wealth.” He said: “Hadrat, I do not want any wealth. Make du‛ā’ for me and keep me with you in the Hereafter.” Hadrat replied: “Ahmad, the only person who will be with me in the Hereafter is that person who obeys Allāh , emulates Rasūlullāh sallallahu alayhi wasallam, and practises upon the Sunnah. The person who commits bid‛ah, disobeys Allāh , and abstains from following Rasūlullāh sallallahu alayhi wasallam will not be with me in the Hereafter – no matter how close he has been to me.” Maulwī Ahmad Sāhib’s eyes opened after that.

May Allāh Ta'ala include you and I amongst this blessed group, and may He resurrect us on the terrifying Day of Resurrection under the flag of Imām Rabbānī.

Allow me to describe to you the Jāmi‛ Musjid where Imām Rabbānī used to perform his salāh. The floor of the Musjid and the rooms in the southern section were the places of seclusion for the dhākirīn shāghilīn (those engaged in dhikr and other spiritual practices). The grave of Hadrat Shaykh ‛Abd al-Quddūs is in the northern section.