Hadrat Maulānā Ashraf ‛Alī Sāhib [Thānwī] writes: “When I decided to go for hajj, I personally went to Hadrat to obtain his permission. Regardless, on the very day of my departure I wrote another letter to him stating: ‘This servant is departing today.’ I received a reply from him which, amongst other things, contained the following: ‘When you present yourself there [in Makkah] before Hadrat Hājī Sāhib, you must remember me as well.’ He followed his statement with this poem:
When you sit with your beloved
and the vessel of ma‛rifat is passed around,
then remember those lovers
who drink from that vessel.
This was also in emulation of Rasūlullāh sallallahu alayhi wasallam. When Hadrat ‛Umar sought permission from Rasūlullāh sallallahu alayhi wasallam to perform ‛umrah, Rasūlullāh sallallahu alayhi wasallam said to him: ‘When you go there, do not forget us in your du‛ā’.’”
Maulwī Hakīm Muhammad Ismā‛īl Sāhib Gangohī wrote a qasīdah in Hadrat’s praise. Hadrat was very affectionate towards him and they shared quite an informal relationship. Hadrat refused to listen to the qasīdah, but he [Maulwī Ismā‛īl Sāhib] compelled him to listen. When he completed reading it, Hadrat bent down, picked up some soil from the ground and threw it onto the Maulwī Sāhib. He said: “Hadrat, my clothes are spoilt.” Hadrat said: “This is the recompense for the one who praises another to his face. What can I do, this is Janāb Rasūlullāh’s r order.”
On one occasion he [Hadrat] related: “I had been saving money for hajj and had collected about fifty to sixty rupees. Some Muslims started a business partnership (co-operative). I invested my money in this venture. Māshā Allāh, they were declared insolvent and I absolved them of the debt of my investment.”
A person from Sahāranpūr once came to him and said: “Hadrat, my son is very immoral. My family would like me to distribute all the wealth and property. I have come for your advice. Should I distribute it or not?” Hadrat replied: “No. Do not give anything to anyone while you are alive. If you give it, no one will bother about you and you will become downtrodden.” Hadrat then added: “Immorality is also an illness, and Sūrah al-Fātihah is sufficient for any illness. Write it on a utensil, rinse it with water and give him its water to drink.”
Since this person had come from Sahāranpūr, and Mazāhir al-‛Ulūm was having its annual jalsah at the time, Hadrat asked him: “Did you contribute anything towards Mazāhir al-‛Ulūm’s jalsah?” This poor person did not even attend the jalsah. What could he say? He remained silent and, after some time, he said: “Hadrat, I did not attend the jalsah.” Hadrat was greatly hurt by this reply and the pain was evident on his face. Upon seeing this, the person apologized and said: “Hadrat, I did not have anything to give at the time, that is why I did not go to the jalsah.” He said: “Miyā! If you did not have anything to give, you should have at least attended. You could have uttered a good word. Do you know the present condition of the Dīn of Islam?”
Maulwī Abū an-Nasr Sāhib’s land was adjacent to Hadrat’s house. On one occasion he said to Hadrat: “Take the land and attach it to your house. You will be able to extend your house.” Hadrat replied: “Bhāi, I have completed my days [I am old now] and I do not need it.” To make him happy, Hadrat said: “I am not refusing. Ask Mas‛ūd Ahmad [Hadrat’s son] and build something.”
Hadrat Imām Rabbānī really valued tabarrukāt (items of blessing). Allāh had endowed him with the kind of tabarrukāt that could not be found elsewhere. The Maqām-e-Ibrāhīm is something which thousands of visitors to the Haram are even deprived of touching. If they are somehow able to touch it, it is generally through committing the sin of bribing [the guard]. But, Hadrat possessed a piece of the Maqām-e-Ibrāhīm. Whenever his khādims requested, Hadrat would remove it from its box, place it in water, remove it from the water, and pass the water to all who were present. Hadrat valued this priceless tabarruk so much that he would not hand it over to even his most trusted and reliable khādims. Whenever he allowed people to see it, he would glow with joy. Regarding the Qur’ānic instruction: “Speak about the bounties of your Lord”, he said the following words on countless occasions: “Allāh gave me something which others do not have.” Hadrat also had a small piece from the threshold of the Ka‛bah. He valued it just as much as he did the piece of Maqām-e-Ibrāhīm – if not more.
Hadrat also had a jubbah (cloak) which was given to him by A‛lā Hadrat Hājī [Imdādullāh] Sāhib rahimahullāh. It was also kept in the same box, along with the other tabarrukāt. Whenever he removed it from the box, he would first place it in his hands and then place it against his eyes. He would then give it to the others, who would take turns in placing it on top of their heads [as a sign of respect]. A peculiar condition would overcome him, and he would say: “Hadrat wore it for many years and then sent it specifically to me. He sent it with a person, together with the following instruction: ‘You must wear it’. Therefore I wear it occasionally in fulfilment of his instruction.” It is a tabarruk which he had left behind.
While abstaining from ifrāt wa tafrīt (committing excesses and displaying shortcomings), the manner in which Hadrat displayed love, respect, and value for these tabarrukāt, and the manner in which he displayed his love for the Haramayn Sharīfayn and his Shaykh was rarely witnessed in others.
Hadrat’s generosity was completely concealed. Even his closest khādims, who remained with him all the time, only came to know of it on rare occasions. Apart from such times, even his left hand did not know what his right hand had spent. Hadrat took the responsibility upon himself to see to the welfare of the many widows and orphans in his extended family. He did it in such a manner that they never had the fear that their condition of poverty and need would become known to others.
In order to maintain family ties, it is necessary that one should have knowledge regarding your kith and kin. This is known as ‛ilm al-ansāb (knowledge of lineages). We often witnessed Hadrat talking about several generations of his lineage – thereby showing his kinship with distant relatives. They probably never knew that they were related to Hadrat Imām Rabbānī, but Hadrat would say: “He is the son of so and so, who is the son of so and so, and he is related to me via so many links.”
Although his grandfather had left Rāmpūr, Hadrat knew the names of all his relatives and extended family in Rāmpūr. Whenever any relative came from Rāmpūr to Gangoh – no matter how remotely related he may have been – Hadrat would experience a special joy upon meeting him and show sincere concern for him.
When it came to his kindness and treatment of people, Hadrat’s habit was extremely balanced and exemplary. He was neither miserly nor extravagant. On one occasion he related: “When our caravan left for Makkah Mu‛azzamah to perform our second hajj, Maulwī Muhammad Qāsim Sāhib [Hadrat Nānautwī] got into the habit of bringing a few people to join us in our meal. He would do this every day without fail. The others remained hungry, so I said: ‘Each one must cook his own food.’ After some time, Maulwī [Qāsim] Sāhib fell very ill. He called me in privacy and said: ‘I have no hope of surviving, and I have debts amounting to seven hundred rupees. If I pass away, you must pay this money on my behalf. I do not expect anyone other than you to pay it on my behalf.’ I said: ‘Very well Hadrat.’ I paid the money immediately. He recovered and returned [to India] with us.” Hadrat did not mention whether he ever recovered the money from the Maulānā or not.
Hadrat lived an ascetic life and was totally aloof from the means of earning a living. This was an example of the manner in which Rasūlullāh sallallahu alayhi wasallam had spent his life, and it is known to all. Hadrat did not even have a hint of desire or greed for wealth. This is known as zuhd (abstention). It would be difficult to find someone who equalled him in this balanced state of zuhd. Before accepting the bay‛ah of the governess of Bhopal, he stipulated the condition that she should not engage in any monetary dealings with him. How can we even imagine that he would consider accepting anything from his general associates?
On one occasion, the discussion revolved around medicine. He said: “I have not seen anyone getting cured from ulceration of the lungs – except at one place.” He then mentioned the name of Pīrjī Nūr al-Hasan Gangohī and said: “He was living on Nāhin mountain and fell critically ill. Some people went to fetch him, but the doctors in the area said that he would die while descending the mountain. Nevertheless, he was eventually brought to Gangoh. I started treating him and used to visit him regularly. The place became infested with lice, even though all the utensils were removed and the place was cleaned. Regardless, a stench still emanated from the place. He was eventually cured and he found employment in Patyālah. One of the Rajah’s relatives suffered from the same illness. He wrote to me saying: ‘Come here, you will benefit tremendously [monetarily].’ I wrote to him saying: ‘I cast aside such benefits. If the patient wishes, he may come here and I will treat him to the best of my ability.’”
A poet says:
O you ascetic!
Do you know what zuhd [abstinence] and piety is?
It means that you should not hanker
after the riches of the kings and rulers.
Hadrat used to talk about the Sahābah Radiallahu Anhum with great enthusiasm. On one occasion he was speaking about the Battle of Jamal and, while relating the incident, he said: “Hadrat ‛Ā’ishah radiyallāhu ‛anhā was seated on her camel. Three of its legs were severed during the course of the battle, but it still continued carrying its rider. This was Hadrat ‛Ā’ishah’s radiyallāhu ‛anhā miracle (karāmat).”
While Hadrat was talking about the martyrdom of Hadrat Talhah radiyallāhu ‛anhu and Hadrat Zubayr radiyallāhu ‛anhu his eyes welled up with tears. This was the effect of his sincere love for Rasūlullāh sallallahu alayhi wasallam – the kind of love which ought to be in the heart of every Muslim. Without this love, no one’s īmān can be complete.
The manner in which Hadrat Imām Rabbānī delivered talks was unique. He would speak about the Sharī‛ah and Tarīqah, but not a single word he uttered ever gave the slightest indication of his own excellence. Hadrat Maulānā Mīr Ahmad Hasan Sāhib Amrohī once asked Hadrat for an explanation of the verse:
إِنَّهُ كَانَ ظَلُوْمًا جَهُوْلاً
“He [man] is unjust, ignorant.”
The Maulānā was an ‛ālim himself. In fact, he was a famous ‛ālim in the field of tafsīr (Qur’ānic exegesis) and honestly wanted Hadrat to provide a different meaning to the verse. Thus, Hadrat said: “The Sufis consider this to be in praise of man. A true lover will indeed make himself look ignorant and foolish and even punish himself and put himself through difficulty in order to obey the instructions of his Beloved.”
Although he constantly tried to avoid exposing his spiritual condition in his talks, he could not subdue the love with which Allāh had filled his heart, no matter how hard he tried to restrain himself. This was the result of the ‘special colour of love’ with which those who have been accepted in the Court of Allāh have been dyed. Therefore, whether he liked it or not, the effect of his spiritual condition would be exposed in his talks. On one occasion he delivered the ‛īd talk and spoke about the following verse:
He translated the word لِيَعْبُدُوْنِ as “so that they may continue to remain My slaves”. Then he said: “The life, wealth and everything else of a slave belongs to the master. The slave has no right whatsoever over any of it.” Hadrat Imām Rabbānī discussed this topic in great detail and in very simple language. The beauty of the talk was specifically experienced by those who were present, more so because the verbal statements which were uttered by the speaker was in congruence with his internal condition. Thus, even if I were to quote the entire talk, the same enjoyment would not be experienced.
Allāh had blessed Imām Rabbānī with phenomenal intelligence. He could fathom the depths of an issue and provide an immediate and convincing answer. He was the leader amongst the ‛ulamā’ of his time. Whenever the learned of the time were stumped by a particular matter and unable to comprehend it, they would turn to Hadrat Imām Rabbānī. Hadrat would provide them with spontaneous answers, leaving those who questioned him astounded. There was once a discussion on Ya’jūj and Ma’jūj. Hadrat Maulānā Ashraf ‛Alī Thānwī Sāhib asked: “Hadrat, do Ya’jūj and Ma’jūj know Allāh or are they totally ignorant of Him?” Hadrat responded spontaneously: “Why should they not know Him? There is a Hadīth that states that, the day after they say Inshā Allāh, they will be able to break through the wall and escape. This proves that they do know Allāh .”
Hadrat’s innate intelligence and shrewdness had been bestowed upon him by Allāh from the very beginning. Maulwī Deputy Karīm Bakhsh Sāhib was a legislator from Gwalior and was Hadrat’ classmate in Delhi [in their youth]. On one occasion he related to Maulwī Ismā‛īl Sāhib Gangohī: “I’ve met your Hadrat on numerous occasions. During the last fifty years Hadrat must have become quite well-known for his knowledge, because there is no other Hanafī ‛ālim like him. During our student days I noticed that all the other students were scared of Maulwī Sāhib. The students of the madrasah gave him the title هل من مبارز – “is there anyone to challenge me?” However, this was not the case during Hadrat Maulānā Muhammad Qāsim Sāhib’s student days.” When Maulwī Muhammad Ismā‛īl Sāhib Gangohī told Hadrat what Maulwī Deputy Sāhib had said, Hadrat smiled. After that, he enquired about Deputy Sāhib for quite some time.
There was a time when Hadrat Imām Rabbānī was studying under Janāb Maulwī Karīm Bakhsh Sāhib Punjābī [in Delhi]. A foreign student arrived in Delhi and claimed that there was no one in Delhi who could teach him. He was studying Shāfiyah. Maulwī Karīm Bakhsh Sāhib did not approve of this student’s claims. One day the Maulānā was delivering his lesson. Hadrat Imām Rabbānī was also studying in the same class. When Maulwī Karīm Bakhsh Sāhib completed the lesson, he said: “Rashīd Ahmad! Here, take this Jārbardī and Kāfiyah (names of two books) and teach that foreign student. Remember, if you return to me with your head lowered [if you fail to succeed], I will shave off all your hair.”
Hadrat Imām Rabbānī placed the books under his arm and proceeded directly to the student. He started conversing with him and opened the book by the way. He then started teaching him the book. The student, who had been so boastful about his capabilities, was left astounded. Eventually he said: “Teach me the entire book.” Hadrat closed the book and said: “It is not my objective to teach you, I merely intended bringing you down to size. You claimed that none of the ‛ulamā’ of Delhi could teach you. One of their most junior students proved you wrong!” Saying this, Hadrat proceeded to Maulwī Sāhib and said: “Hadrat, I taught him and left him speechless.”
Hadrat’s intelligence and Allāh-endowed capabilities are spiritual excellences in itself. Despite his lofty rank in this regard, he did not consider himself equal to even the lowest among the students. During his teaching days, one of the students started to praise the excellent manner in which he had delivered the lesson. Contrary to his habit, he spontaneously took an oath and said: “By Allāh, I do not consider myself equal to the lowest student amongst you.” There is no parallel to this excellence.
Allāh has endowed numerous people with intelligence, although the degree thereof may differ according to that which has been destined for them. However, one does not often find a person in which knowledge has been combined with humility, let alone perfection in knowledge combined with perfection in humility.
Hadrat was naturally predisposed to showing mercy and affection to his juniors and according respect to his elders. He never acted contrary to this predisposition. His khādims used to go to him to massage his legs with the intention of setting right their affairs for the Hereafter. He would permit them to massage his legs and give them an opportunity to rectify and reform themselves. However, if it started to get a bit late, he would say to them with absolute affection: “Enough Bhāi! Go and sleep now. May Allāh bless you.”
Miyā Sa‛īd [Hadrat’s grandson] was once scolded by his father, Hakīm Mas‛ūd Ahmad Sāhib. His father told him: “O khabīth!” The moment Hadrat Imām Rabbānī heard these words, he said: “How can he be a khabīth?” Saying this, he embraced Miyā Sa‛īd and continued hugging him for a long time.
Maulānā Muhammad Mazhar Sāhib Nānautwī rahimahullāh was older than Hadrat Imām Rabbānī, but he was one of Hadrat’s devoted khādims. He had great confidence in Hadrat and loved him dearly. Whenever he went to Hadrat, he would spontaneously kiss his feet, and his eyes would well up with tears. This would embarrass Hadrat Imām Rabbānī and he would say: “Maulānā, why do you embarrass me in such a way? You are older than me. It is my duty to respect you. I really feel ashamed when you do such things.” Maulwī Muhammad Mazhar Sāhib was a man of insight. Hadrat’s lofty position and his intense love for him naturally imposed upon him to do what he did. However, Hadrat Imām Rabbānī could not forget to pay due consideration to old age and to Rasūlullāh sallallahu alayhi wasallam's instruction:
“The person who does not show mercy to our juniors and does not accord respect to our elders is not of us.”
Maulwī Muhammad Ismā‛īl Sāhib’s grandfather was an old man. Together with old age, Allāh had endowed him with special effulgence (nūr) in his heart. Consequently, he fully recognized Hadrat’s rank and, whenever he presented himself before Hadrat, he would display much confidence and devotion to him – as though he was Hadrat’s khādim. Onlookers would think that he was Hadrat’s murīd. On one occasion Maulwī Muhammad Ismā‛īl Sāhib said: “Hadrat, was my grandfather merely impressed by you or was he your murīd as well?” Hadrat replied: “He had pledged bay‛ah to Qādī Maulwī Muhammad Hasan Sāhib Marhūm, but his devotion to me surpassed that of my own murīds.” Hadrat added: “Once, I was sitting in my room and teaching Bukhārī Sharīf when your grandfather entered. He was already in a state of wudū’, but he took a water can, filled it with water, washed his feet and then entered the room. Upon seeing his manner, despite his old age, I felt immensely ashamed and said: ‘Hadrat, why are you embarrassing me?’ He replied: ‘You enjoy a great status. There may have been something on my feet.’”
It is a spiritual excellence to accord respect to one’s elders in emulation of the Sunnah. However, to accord every person only that which is due to them and to stay within the limits (muhāfazatul hudūd) is a very difficult quality to achieve. This is a quality one rarely observes in others. Although Imām Rabbānī used to accord utmost respect to those who were older than him, he found it impossible to remain silent if they acted against the Sharī‛ah in any way. The kind of respect that imposes upon the respect which is due to Rasūlullāh sallallahu alayhi wasallam is in actual fact disrespect and weakness of the heart. The auliyā’ of Allāh have been protected against this. On one occasion Maulwī Muhammad Ismā‛īl Sāhib’s grandfather – whom we mentioned above – came to Hadrat with a fatwā regarding a missing husband [the ruling with regard to a woman whose husband’s whereabouts are not known]. His opinion differed from Hadrat’s opinion regarding this issue. Hadrat therefore sent him back without signing the fatwā and said: “I do not consider it to be correct, therefore I will not sign it.”
When Maulwī Muhammad Ismā‛īl Sāhib reminded Hadrat of this incident, Hadrat replied: “Your grandfather’s opinion on the issue coincided with that of Imām Mālik rahimahullāh. That is why I did not sign it at the time. Now that the rail and telegraph systems are in operation in every city, the entire scenario surrounding the question has changed [previously there was no means of communication]. Therefore I now also practice according to the madh-hab of Imām Mālik rahimahullāh.”
On one occasion Maulwī Muhammad Ismā‛īl Sāhib said: “Hadrat, my respected grandfather was very cautious. Whenever a Hindu washerman washed his clothes, he would not wear it until he had personally rinsed it.” Hadrat responded: “This was based on your grandfather’s personal opinion. According to the Sharī‛ah, clothes washed by a Hindu washerman are not impure. Look at the amount of clothes that comes from England. Is there anyone who will say they are impure? Everyone wears them.”
Rasūlullāh sallallahu alayhi wasallamr said: “When the leader of any nation comes to you, you must honour him.” Whenever any senior leader of an opposing group would visit Hadrat Imām Rabbānī, he would accord the honour due to him without reservation. At the same time, Hadrat would never soften his approach regarding any contentious issue. Besides, if honouring such a person is in obedience to Rasūlullāh sallallahu alayhi wasallam's instruction, how can one withhold such honour from him?
Once Maulwī ‛Abd as-Samī‛ Sāhib attended a function in Gangoh and visited Hadrat. Hadrat met him with great hospitality and invited him to have a meal with him. This happened at a time when the Maulwī Sāhib had already written Anwār Sāti‛ah. Moreover, Hadrat had already published his response to Anwār Sāti‛ah and thus fulfilled Rasūlullāh sallallahu alayhi wasallam’s order of subduing fitnah and refuting bid‛ah – an order which every Muslim is supposed to act upon. Nevertheless, this was the time to honour a guest and the leader of a group, and Hadrat did this as well. Maulwī ‛Abd as-Samī‛ Sāhib accepted the invitation and had a meal with Hadrat. Hadrat makes mention of this invitation in one of his maktūbāt (writings). He writes: “I thought we might have a verbal discussion on the subject of bid‛āt and that I would be able to provide him with answers, but the guest did not even incidently mention anything related to the subject. Why should the host then initiate such a discussion and place the burden of a debate upon him? We will now have to wait and see whether he thinks about writing anything in response to Barāhīn [Qāti‛ah]. If he writes anything, the same reply will be given to him.”
Hadrat’s practical demonstration of hospitality to the Maulwī Sāhib, together with every word of his published article [Barāhīn [Qāti‛ah]], demonstrates his spiritual excellence. This good character and respect towards his guest – while taking the Sharī‛ah into consideration [with regard to refuting bid‛ah] – can only be enjoyed by a Muslim who is moderate in his approach and steadfast on the straight path. Hifz-e-marātib (taking someone’s rank into consideration) is a fundamental excellence. Many people are unable to adhere to it and, because of this, many senior people have slipped up.
It is an accepted principle of tasawwuf that, once a person becomes a sāhib-e-nisbat and has come to the end of the path, it is no longer necessary for him to follow every action of his Shaykh – as is necessary for a novice and beginner. The biographies of the pious predecessors are filled with examples of incidents where the murīd did not consider that certain actions of his Shaykh should be followed . Such examples can even be found in the biographies of the Sahābah Radiallahu Anhum and Rasūlullāh sallallahu alayhi wasallam – not only in that of the auliyā’ of Allāh Ta'ala. However, since this book is not the place for such a discussion, I will not go into any further details.
Imām Rabbānī received a certificate from A‛lā Hadrat, declaring him worthy and completely capable, and thus became a sāhib-e-nisbat mujāz-e-Tarīqah. Based upon the principle mentioned above [that a murīd who has attained nisbat is allowed to disagree with his Shaykh on certain issues] Imām Rabbānī’s disagreement with A‛lā Hadrat, not only rendered him blameless according to the Sharī‛ah, but even according to the Tarīqah. Regardless, through this difference of opinion, Hadrat Imām Rabbānī had passed the test of hifz-e-marātib in the path to spiritual excellence. He considered A‛lā Hadrat to be a Shaykh and a guide on the prophetic path, but he did not consider him to be a Prophet or a Messenger.
The difference between the means and the person possessing the means are known to man, but many people are unable to distinguish the difference between the two. This is the Bounty of Allāh I which He bestows upon whomever He Wills. Undoubtedly, the following statement of Rasūlullāh Rasūlullāh sallallahu alayhi wasallam rings true:
اختلاف أمتي رحمة
“Difference in my ummah is a source of Mercy.”
There is no question whatsoever that the motivation behind the opinions of both parties was absolute sincerity. On the one hand A‛lā Hadrat was so beloved [by Allāh Ta'ala and His Rasūl Rasūlullāh sallallahu alayhi wasallam] that he considered it praiseworthy to be lenient towards them. On the other hand Imām Rabbānī was absolutely immersed in his love [for Allāh Ta'ala and His Rasūl Rasūlullāh sallallahu alayhi wasallam] and he considered this path of guiding and instructing the people with tafaqquh (deep understanding of the principles of Shari’ah) to be in emulation of the Sunnah. Whatever the case may be, whenever wicked and obstinate people delve into this intricate subject, it becomes a cause of their deviation. People can say what they like, but Allāh is Witness that, without a doubt, if Hadrat Imām Rabbānī – being a rolemodel amongst the ‛ulamā’, the embodiment of both Sharī‛ah and Tarīqah, and a deputy of Rasūlullāh sallallahau alayhi wasallam – had adopted a stance which outwardly appeared to be in agreememt with his Shaykh’s statements and actions, it would have been a major obstacle in his path to reaching this lofty level.
There is no room for the ill-mannered on this path ...
His place is the gallows!
In this relationship
there is no room for such a person.
We ask of Allāh the ability to be well-mannered,
for the ill-mannered one is deprived of the Grace of Allāh.
Hadrat’s pearl of steadfastness glittered like the mid-day sun in this path that is finer than a strand of hair, and the entire world bore witness to it. The priceless crown of his position of guidance and deputyship with regards to tahaffuz-e-marātib (upholding of positions) and muhāfazah-e-hudūd (safeguarding of limits) shone on his blessed head to such an extent that every corner of the globe had become aware of it.
ليهلك من هلك عن بينة ويحيى من حي عن بينة
“So that the one who dies, may die having seen the proof
and the one who lives, may live having seen the proof.”
As a result of each one’s nisbat and the different spiritual bounties and gifts which Allāh had bestowed upon them, the crux of the difference of opinion and approach which existed between the spiritual father and son is nothing more than the aforementioned. There was no change whatsoever in the affection and love which A‛lā Hadrat showed towards Imām Rabbānī, nor was there any change whatsoever in the confidence and respect with which Imām Rabbānī’s treated A‛lā Hadrat. If there was any delay from Imām Rabbānī’s side in sending a letter or inquiring about him, Hadrat Hājī Sāhib would become restless and send letter upon letter, inquiring about Imām Rabbānī. If A‛lā Hadrat’s letter arrived at any time during the year, apart from the hajj season, Hadrat Imām Rabbānī would beam with joy and would read out the letter repeatedly to his close friends, saying: “We have learnt about our Hadrat’s well-being out of season.”
Hadrat Hājī Sāhib’s relationship of affection and love can be gauged from Makātīb Rashīdīyyah in which twelve of his letters are quoted at the beginning. Nevertheless, it is necessary for us to say that there were those who found pleasure in disputes and discord, and they tried their utmost to create some sort of ill-feeling between these two sanctified hearts. However, their hearts were not such that it could come under the control of these deviated souls and thereby deprive themselves.
On the one hand they spoke to Hadrat Hājī Sāhib and told him that Maulānā Gangohī considered a person who participates in maulūd to be a kāfir and a mushrik and that he had included him [A‛lā Hadrat] amongst them. On the other hand they told Imām Rabbānī that Hadrat Hājī Sāhib had cancelled his bay‛ah with him, and that he had severed all ties with him. Those who were bent on creating discord spared no effort in trying to cause division between them. But, the internal [heart] bond which Allāh Ta'ala had created between the two of them could not be broken by anyone.
When obscenities went beyond their limit and terrifying rumours started spreading around, Hadrat Imām Rabbānī wrote a letter to A‛lā Hadrat and asked him if there was any truth in all these rumours. I shall now relate a part of the lengthy reply which A‛lā Hadrat sent to Imām Rabbānī:
بسم الله الرحمن الرحيم
نحمده ونصلي على رسوله الكريم
“From this poor servant, Imdādullāh, may Allāh pardon him, to the one who combines Sharī‛ah and Tarīqah, Maulānā Maulwī Rashīd Ahmad Sāhib Muhaddith Gangohī, may Allāh Ta'ala enable us to benefit from his long life and may He destroy his enemies.
As salāmu ‛alaykum wa rahmatullāhi wa barakātuh. I received your blessed letter, dated 14 Ramadān Sharīf, via Maulwī Mumtāz ‛Alī Sāhib. It brought much joy to me and I was very pleased to receive it. May Allāh Ta'ala bless you with well-being and love, protect you from undesirable things in both worlds, and bless you with lofty levels of proximity and pleasure in both worlds.
Maulānā, your letter was a source of great delight and it also provided focus to my thoughts. I therefore hope you always gladden me and bring joy to me with your well-being, internal and external conditions, and so forth.
Every word and every statement of your letter created a unique condition and delight. Maulānā, whatever was attributed to you in Diyā’al-Qulūb was not written by you. It was merely expressed as Divinely Inspired to you. To abstain from accepting the obvious, and to separate yourself from your means of salvation and success in both worlds, is a sign of severe ignorance, deprivation and rejection. I firmly believe that your inclusion amongst the ‛ulamā’ and sulahā’ (righteous) is a source of pride in both worlds for me, a means to my salvation, and a means to my success in both worlds. Why, then, would I expel you [from my group of associates]?
I make du‛ā’ to Allāh to totally annihilate you in your love for the righteous. The person who bears malice, evil thoughts, enmity, or dislike for a sanctified person and leader like you is actually a renegade. I consider all your activities, statements, and actions to be the cause of goodness and blessings, and in accordance with the Sharī‛ah and the Tarīqah. I firmly believe you to be sincere and true in all your matters…”
Towards the end of his letter, A‛lā Hadrat wrote:
“... This is why I did not read or look at any of your writings on contentious issues. What would the purpose of investigating such writings be, when I know that all your statements are in accordance with the Sharī‛ah? Although I may not agree with you on certain issues, I consider such differences to be like the differences which existed amongst the Sahābah Radiallahu Anhum . A rationalization of every statement of yours brings absolute consolation to my heart.”
As for Imām Rabbānī ... the love which he had for A‛lā Hadrat could not be displayed because of the level of his self-control. Though he was totally immersed in it, he did not even make an open display of his love for Rasūlullāh sallallahau alayhi wasallam so that people could say that he was an ardent lover of Rasūlullāh sallallahau alayhi wasallam. His spiritual strength, and his heart’s ability to bear heavy burdens, considered the fruit of love to be confined to obedience and emulation. This caused him to spend his entire life in the service of the pure Sharī‛ah. This was greatly amplified in his life and the display of his love manifested itself solely in his obedience to his beloved’s instructions.
Despite this, when the dreadful news of A‛lā Hadrat’s demise reached India and fell upon Imām Rabbānī’s ears, the anguish which he experienced could be seen by everyone present. Although he was a mountain of fortitude and had borne the successive pains of losing his near and beloved ones, he never experienced the depression which he suffered at the time when Murshid al-‛Arab wa al-‛Ajam [Hājī Imdādullāh Sāhib] departed from this world. He could not eat several of his meals. He could not speak to anyone or sit in any gathering. His eyes would flow with tears and, although he tried to control himself, he would become restless.
So many years have passed since then. Today it is clear that the intensity of Imām Rabbānī’s pain and anguish after the demise of A‛lā Hadrat was probably not experienced by anyone else. For several months he would lie on his bed at night and give leave to his khādims. He would remain in solitude on his bed and cry for hours on end. Some of his close associates happened to go to him while he was in this condition. They heard a sound that resembled that of a cauldron which had been placed over a fire, with its contents boiling. But, observe the level of his self-control: The moment he perceived anyone’s presence, he would hide his grief and revert to a calm and peaceful state.
There was no need for his private condition to be exposed – especially considering the fact that he did not want it to be exposed for as long as he was alive. However, I feel compelled to write about it. Although he remained in this condition of grief and sorrow for several months, whenever he spoke about A‛lā Hadrat, he would say: “I do not possess as much love for Hadrat as others have for him.” This meant that he did not consider his love for him to be sufficient or worthy of consideration. Even in this commendable condition he considered himself to be beneath others, and others to be better than him. From the depths of his heart he desired that he should have been endowed with even greater love for A‛lā Hadrat and an even greater bond with him.
Only those who were especially close to Imām Rabbānī knew of his restlessness, trembling and crying during his periods of solitude. However, even the general masses would notice that his eyes would well up with tears, and that he would become restless whenever he mentioned A‛lā Hadrat in his assembly, or whenever an outsider would offer him words of consolation. He would want to cry, but would control himself. This struggle would cause a change in his movements and it would take several hours for him to return to normality. Eventually everyone around him became cautious of speaking about A‛lā Hadrat. When any outsider arrived, they would inform him beforehand not to make any mention of A‛lā Hadrat in Imām Rabbānī’s presence.
It would not be possible for us to estimate the severity of the test with which Allāh I had tried Imām Rabbānī through this calamity. He considered his love and respect for his Shaykh, his adherence to the Sharī‛ah, and his assumption of his duty as deputy of Rasūlullāh r – rectifying and reforming people – to be the sun and the moon. He made it the light of his eyes, and traversed the straight path which is finer than a hair and sharper than a sword. The truth of the matter is that only someone of his stature could have accomplished all this. He understood the means as the means, and considered the objective [Allāh I] as his sole objective. Thus he observed the marātib (ranks and positions) and preserved the hudūd (limits) of Allāh I. Only the mujaddid of every century – through the inspiration of Allāh Ta'ala – is capable of fulfilling this [duty] in such a manner.
ذَلِكَ فَضْلُ اللهِ يُؤْتِيْهِ مَنْ يَّشَاءُ
“This is the Grace of Allāh
which He bestows on whomever He Wills.”
During the course of treading this intricate path, Hadrat had to bear every type of accusation and obscenity – hurled at him by immature and ignorant people. But Allāh’s Ta'ala's Grace and Affection had become his refuge, and therefore it did not cause him to slip in the least.
Hundreds of spears and thousands of arrows
have rained down upon me.
The striking of swords has cut my heart into shreds.
Yet, not a word of complaint [has escaped from my lips]
nor did a tear even fall from my eyes.
May Allāh reward this wounded one
[with] the reward of a hundred martyrs.
Hadrat Imām Rabbānī always used to experience a special joy whenever he expressed his gratitude towards his Benefactor [Allāh ]. Sufi Karam Husayn Sāhib was once relating his own condition to him when Hadrat said: “For a long time I have been sitting at the grave of Shāh ‛Abd al-Quddūs rahimahullāh. Shāh Sāhib has also taught me. Whatever benefit I have derived has been by virtue of Hadrat Hājī Sāhib and Shāh ‛Abd al-Quddūs Sāhib.” The fact that Hadrat mentioned Hadrat Hājī Sāhib’s name before he mentioned Hadrat Shaykh’s name – while expressing gratitude to Hadrat Shaykh – indicates the commendable respect [which he had for his Shaykh], which ought to be referred to as a major part of spiritual excellence.
This cannot be undone and I am sure it will be greatly appreciated.
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