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Jour­ney of Life

A Doc­u­men­tary on the life of Hazrat Syedna Muham­mad Ameer Shah Gillani Rehmat ullah Alaih has been released. This doc­u­men­tary ” Jour­ney of Life –Hazrat syed Muham­mad Ameer Shah Gillani Rehmat ullah Alaih” cov­ers var­ius aspects of their life includ­ing their faimly back­ground, child­hood, edu­ca­tion, polit­i­cal strug­gle , social and lit­er­ary work and much more

pub­lic life

Pub­lic Life

The most attrac­tive part of the life of a Wali is that which deals with his man­ners and cus­toms as cor­re­spond­ing to those of the Holy Prophet and is in accord with ?Sun­nah?. Hazrat Sheikh-​ul-​Islam, from the very begin­ning was devoted towards divine love and was engaged also in the ser­vice of mankind. He spent prac­ti­cally his whole life in such ser­vice to mak­ing espe­cially in the edu­ca­tional and spir­i­tual spheres.

In early life as a stu­dent dur­ing a year of famine in Bagh­dad, one day he felt very hun­gry. But he did not have any money to buy food. He was obliged there­fore, to pro­ceed towards the bank of the river Tigris to pick up some veg­eta­bles to sat­isfy his hunger. When he found some­thing edi­ble, he did not run ahead of the other hun­gry per­sons, who were around him, to first take and have it for him­self. Such was his exem­plary con­duct, even when starving.

Once hav­ing been unsuc­cess­ful in his attempt to find any food, he returned to Bagh­dad in an exhausted con­di­tion and entered a mosque to take rest. There he found a stranger eat­ing some­thing. The stranger invited him to join and share the food, but he declined though he was on the point of starvation.

He stranger how­ever requested Hazrat again to share his meal for the sake of Allah. Then only, he joined him. In the course of con­ver­sa­tion the stranger learnt that he was Abdul Qadir of his own town Jilan, and was per­turbed. He con­fessed to Hazrat that his mother had given him eight dinars to be given to him, but as he could not locate him in Bagh­dad and as he had no food for the last two days, he had that day pur­chased the meal out of that fund under such extreme circumstances.

He apol­o­gized and placed before Hazrat the bal­ance in hand. Hazrat not only par­doned him, but returned to him the bal­ance ten­dered, thereby depict­ing his benevolence.

Once in Bagh­dad deprived of sub­stan­tial food for 20 days, he pro­ceeded to the ruins of Aewan-​I-​Kisra to see if he could find any veg­etable or edi­ble roots. He pre­ferred such search to seek­ing help from any­one, under any cir­cum­stances. When he reached there, he found about sev­enty Walis already there in that same search for food. He returned to town and did not con­sider it proper to remain there and thereby reduce the quan­tity that may be found. Upon reach­ing back to the town, he met an unknown per­son from his native place. The stranger deliv­ered him some pieces of gold and sil­ver stat­ing that those were sent by the mother of Hazrat Sheikh, to be deliv­ered to him. He took them and imme­di­ately went back to the ruins of Kisra and dis­trib­uted these pieces of gold and sil­ver to those Walis, retain­ing one, with which he pur­chased food, which he shared with other needy per­sons. What a rare exam­ple of benev­o­lence indeed.

His whole life was devoted towards the ser­vice of the poor and he devoted more of his pre­cious time to the poor, than to the rich. When­ever in a town while pass­ing through its streets, the peo­ple would come out of their shops and houses, and would stand on both sides of the streets to greet him in their reverence.

Once his son Sheikh Abdur Razak was with him on a jour­ney to Hijaz when they reached a vil­lage where Hazrat Sheikh desired to stay. Instead of stay­ing in the vil­lage, he pro­ceeded towards the sur­burb, where he saw an iso­lated tent in which an old man, his wife and their daugh­ter were resid­ing. Hazrat Sheikh asked his per­mis­sion to camp in vicinity.

Soon the news of the arrival of Hazrat reached the vil­lage and the nota­bles and ?Amirs? of the vil­lage came to Hazrat and requested him to come to their vil­lage and stay with them, but he declined to accept their offer. When his Murids, devo­tees, stu­dents and peo­ple of the neigh­bour­ing vil­lages heard this, they rushed to see him. They then gifted var­i­ous presents. The Hazrat gra­ciously accepted them but gave them to the old man near whose tent Hazrat had pre­ferred to stay. Obvi­ously this act was done to improve the finan­cial posi­tion and social sta­tus of the old man and his poor fam­ily, who were until then dis­al­lowed from liv­ing in the vil­lage itself. The effect of this act obliged the peo­ple of the vil­lage to shift him to the vil­lage and to allow him to live among them.

Hazrat had a very soft cor­ner for the needy and he would not rest until their needs were ful­filled. Even after his demise, any prayer for spir­i­tual help from Hazrat sel­dom met with dis­ap­point­ment. He was very fond of feed­ing peo­ple along with him. His door was always open for all. He would per­son­ally look after the needs of his guests. After evening prayers, his table­cloth would be spread and his per­sonal atten­dants would announce din­ner for his guests, what­ever was the food available.

Some­times, peo­ple with a desire for a par­tic­u­lar dish would come to Hazrat. Once on his return from Hijaz after Hajj the famous preacher of Egypt Sheikh Zain­ud­din in ?Bhahjat-​ul-​Asrar?, has nar­rated that he and his other com­pan­ion wished men­tally to have honey and milk dishes respec­tively at din­ner. Meals were brought and when these were being served the ser­vant placed honey before my com­pan­ion and the milk dish before me. One see­ing this Hazrat pointed out to his atten­dant to reverse the dishes, that is, the place honey before me and the milk dish before my com­pan­ion as were men­tally desired by us. Hazrat Ghous once said, ?I have explored the weight of every human action and have finally come to the con­clu­sion that feed­ing of the poor and hun­gry is vir­tu­ous of all actions.?

He was always most polite and respect­ful to his vis­i­tors. When­ever, any one of them was absent for some­time, he would enquire par­tic­u­larly about him. In cases of indis­po­si­tion he would visit the patients and pray for their health and happiness.

He dis­liked the com­pany of ?Amirs? and rich men. When­ever the Khal­ifa or other ?Amirs? intended to come to Hazrat, he would get up from amongst those present and retire to his cham­bers. It has not been estab­lished by any writer so far that Hazrat Ghous had ever gone to see any Khal­ifa or Amir. On the con­trary they used to come to Hazrat.

Khal­ifa Almus­tan­jad Bil­lah once came to him and pre­sented him bags of gold. Hazrat Sheikh refused the gift. When the Khal­ifa begged and pleaded for the accep­tance of the gift, Hazrat took two of the bags and pressed them. Blood seemed to ooze out of the bags of gold. He then addressed the Khal­ifa stat­ing that his wealth had been amassed by oppress­ing the poor people.

Khal­ifa Almus­tan­jad Bil­lah once came to him and pre­sented him bags of gold. Hazrat Sheikh refused the gift. When the Khal­ifa begged and pleaded for the accep­tance of the gift, Hazrat took two of the bags and pressed them. Blood seemed to ooze out of the bags of gold. He then addressed the Khal­ifa stat­ing that his wealth had been amassed by oppress­ing the poor people.

In addi­tion to the daily preach­ing, he would deliver spe­cific lec­tures thrice a week. These ser­mons were deliv­ered at the Idgah on Fri­day morn­ings, at the Madresa on Tues­day nights, and at the Guest House, on Wednes­day morn­ings. All cat­e­gories of peo­ple attended these ser­mons, and included Sufis, Faqihs, Amirs, Khal­i­fas, Rijal-​ul-​Ghaibs, Jins, Angels, Souls of the departed ones. Even non-​Muslims attended these ser­mons and many of them sub­se­quently embraced Islam.

Sin­ners, who lis­tened to his dis­courses, reformed their lives. His ser­mon alone helped in the ref­or­ma­tion of over one lac of evil doers, which included mur­der­ers and thieves, who repented their past sins and started to lead bet­ter lives. With­out any fear, he pub­licly denounced the unjust acts of Khal­ifa Muqtaza-​ai-​Ammarallah who once appointed the noto­ri­ous tyrant and dis­hon­est per­son Abu Ofa to the post of a Qazi. The Hazrat dis­ap­proved this appoint­ment and said that the Khal­ifa had com­mit­ted a grave error in mak­ing this appoint­ment and that he would have to account for his action in the near future before Allah. When the Khal­ifa heard of this admo­ni­tion, he trem­bled with fear and dis­missed the tyrant Qazi.

Address­ing a date tree, in the yard of his Ribat as if it rep­re­sented the rul­ing Khal­ifa Muqtaza-​ai-​Amarallah, he said that he would cut off its head if it should be refrac­tory. On hear­ing of this, the Khal­ifa asked his min­is­ter, Ibn Habira to sub­mit to Hazrat Sheikh, in pri­vate, that it was not proper for His Holi­ness to oppose a Khal­ifa, when he knew well the rights of the Khal­ifa. When Ibn Habira went to the Hazrat, he saw many per­sons sit­ting round him; hence he awaited an oppor­tu­nity to speak to him in pri­vate. In the course of con­ver­sa­tion, Hazrat told him that he would cer­tainly cut off his head. The min­is­ter under­stood he good inten­tions and sin­cer­ity of the Hazrat. Ulti­mately the Khal­ifa him­self came to Saiyi­dena Ghousul Azam and sat down respect­fully. He then lec­tured the Khal­ifa and reproached him so severely that he burst into tears. Then Hazrat Sheikh treated him with kind­ness. The cen­sure had the desired effect on account of the psy­chic pow­ers of Hazrat.

Once in 528 A. H., Abdul Hasan Saeed was present at a meet­ing when Hazrat Ghous was deliv­er­ing a ser­mon on Zumud (Renun­ci­a­tion). He thought within him­self that he would like to hear a ser­mon on Mahi­fiat (gno­sis). Hazrat Ghous sud­denly changed his sub­ject and spoke on mar­fat of such a high char­ac­ter that he had never before heard.

He then men­tally desired to hear a ser­mon on Shawq (intense desire) to please God. Hazrat again changed his sub­ject and spoke on ?Shawq? (intense) desire. His ser­mon on the sub­ject was so excel­lent that he did not hear the one like it before. In this man­ner Abdul Hasan Saeed men­tally desired to hear dis­course on dif­fer­ent sub­jects, and Hazrat spoke on sub­jects like anni­hi­la­tion and sub­sis­tence, and lastly on ?Hazuri? (Pres­ence of heart in God) and ?Ghaibat? (absence from all things except Allah). After he had spo­ken on the last sub­ject, he told Sheikh Abdul Hasan Saeed that, that enough had been spo­ken for him. Abdul Hasan lost his con­trol and tore his garments.

One day Hazrat Abdul Wahab, son of Hazrat Ghous, on his return to Bagh­dad, after exten­sive trav­el­ling and acquir­ing knowl­edge in dif­fer­ent branches of Islamic the­ol­ogy, and hav­ing obtained the pre­vi­ous per­mis­sion of his father, sat on the chair of his father and deliv­ered a schol­arly speech. The lec­ture did not move the audi­ence. The heart of none appeared to be emo­tion­ally affected. Many in the audi­ence, then requested Hazrat Ghous his father, to speak. At this Hazrat Abdul Wahab got down and Hazrat Ghousul Azam occu­pied the chair.

Hazrat merely spoke on his daily rou­tine. But these few words made the whole audi­ence atten­tive. His son inquired the rea­son for hav­ing been able to arrest so quickly the atten­tion of the audi­ence of quite a for­mal dis­course. At this, Hazrat replied to his son that he was proud of his trav­els, though he had yet to travel on a higher plane. Hazrat said ?when I ascended the chair, a spark from Prov­i­dence flashed in my heart and I spoke in that state a few words, which nat­u­rally had such an affect on the audience?.

At first he began to preach in the Madresa made over to him by Hazrat Abu Saeed. In the begin­ning only two or three per­sons formed his audi­ence. ; But on account of his pro­found learn­ing, piety, spir­i­tu­al­ity, adher­ence to truth, strict obser­vance of the ?Shariat?, avoid­ance of ?Bidat? (inno­va­tions) and his elo­quence, his fame spread through out the dif­fer­ent quar­ters of Bagh­dad and all the Mus­lim world.

Crowds began to flock to hear his ser­mons. As there was not suf­fi­cient accom­mo­da­tion in the Madresa. Peo­ple used to sit out­side the Madresa on the road up to the entrance to the Serai. As the audi­ence still increased the houses adja­cent to the Madresa were acquired and the Madresa was extended in 528 A. H. Even then, the Madresa and its per­cents were not large enough for the audi­ence. It was then in the Idgah out­side the City, that Hazrat used to address mam­moth audi­ences. Sub­se­quently a monastery was built for this pur­pose, which was also known as Musafir Khana.

Tazkara mashaikh e Sarhad

(Mem­oir of the Shuyūkh and Islamic Schol­ars of the Fron­tier, Vol­ume I ) Pages 291

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Salat e Ghousia

(The Ghawthiya Prayer) 72 pages .Pub­lished by Mak­taba e Al Has­san, 1992.

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Life( of the Prophet) Trans­la­tion of Ara­bic Jour­nal ‘Tuhfat-​ul– Fahul Fi Istaghasa Bir Rasul’

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