The benefit of following one school (taqlid)

One day, while explaining the benefit of following a single school (taqlid-e-shakhsi), he said that the juristic deductions (istinbat) of Hazrat Imam-e-A'zam (may Allah have mercy on him), together with his abstinence and piety, have been approved and accepted in the court of Allah Most High. The rulings of the Shari'ah were beautiful in their own right in any case; now, because of the sincerity of Hazrat Imam-e-A'zam (may Allah have mercy on him), Allah Most High has granted Hazrat Imam-e-A'zam (may Allah have mercy on him) this favour: whoever acts upon his deductions, his effort and deeds too acquire the power to become worthy of approval and acceptance in the court of Allah Most High. Not every individual's personal research can have the power to be approved and accepted in the Divine court; therefore it is necessary to act upon the deductions and the way of Hazrat Imam-e-A'zam (may Allah have mercy on him).

The Urs

According to the Ahl-e-Sunnat wa Jama'at, the death anniversaries (urs, pl. a'ras) of the noble saints (awliya) and the elders of the religion are also permissible and commendable, and they are a means of attaining spiritual grace (fayz). According to the people of truth, the Urs does not mean gatherings in which qawwali is held in an impermissible manner and which involve other impermissible and forbidden matters; rather, only those a'ras are permissible which consist of lawful and permissible matters. Among the people of falsehood, this too falls within the bounds of polytheism (shirk) and innovation (bid'ah). I am setting down the sayings of a few Naqshbandi elders; please read them attentively:

1. Hazrat Mujaddid (may his secret be sanctified) [writes]: “During the days of the Urs of Hazrat Khwaja Jiw (may his secret be sanctified), [this faqir] reached the capital,

Delhi, and had it in mind to present himself in your exalted service as well. In the meantime the news of [your] departure spread, so out of necessity he halted and has troubled you with a few disjointed words. Whether in your presence or in your absence, with all his resolve he wishes for your safety from whatever is unfitting and unbecoming.” (Maktub 233, Volume One)

That is: “During the days of the Urs of Hazrat Khwaja Jiw (Khwaja Baqi Billah, may his secret be sanctified), having come to Delhi, I intended to reach your service as well. In the meantime the news of [your] departure spread, so I halted and have troubled you with a few disjointed words. Whether this faqir is present or absent, he prays for you at every moment that Allah Most High keep you safe from every unfitting and unworthy matter.”

It is clear from the words of Hazrat Mujaddid (may his secret be sanctified) that the Urs of Hazrat Khwaja Baqi Billah (may his secret be sanctified) used to be held, and that Hazrat Mujaddid Sahib (may his secret be sanctified) would take part in it and acquire spiritual grace. Sirhind is quite far from Delhi; moreover, we are speaking of an age when journeys were very difficult, with neither trains nor buses. If the Urs had not been a bearer of blessings and lights, and had instead been contrary to the Sunnah, how could one expect a person so devoted to following the Sunnah as Hazrat Mujaddid to take part in it?

2. The Urs of Hazrat Mujaddid Sahib (may his secret be sanctified) was also held, and is held to this day. The Urs of Hazrat Mujaddid Sahib (may his secret be sanctified) was at first held by his successor and deputy (khalifa), the one who followed Hazrat Mujaddid Sahib step by step in following the Sunnah, namely the bearer of the Ahmadi banner, our master Khwaja Muhammad Ma'sum Sirhindi (may his secret be sanctified). In the account of Hazrat Khwaja Ma'sum Sahib (may his secret be sanctified) given at the beginning of the Maktubat-e-Ma'sumiya, the following is written in the mention of his passing:

“It is related that during the days of the Urs of His Eminence Hazrat Mujaddid Alf-e-Sani (may Allah be pleased with him), food was being prepared as an offering (niyaz) for his Urs, while His Eminence Hazrat Urwat al-Wuthqa was gravely ill, for the Urs of His Eminence Hazrat Mujaddid Alf-e-Sani falls on the twenty-eighth of the month of Safar al-Muzaffar” to the end.

That is: “It is related that during the days of the Urs of His Eminence Hazrat Mujaddid Alf-e-Sani (may his secret be sanctified), Hazrat Khwaja used to have food prepared as an offering for his Urs. Hazrat Khwaja Muhammad Ma'sum was gravely ill, for the Urs of Hazrat Mujaddid Sahib (may his secret be sanctified) takes place on the twenty-eighth of Safar, and Hazrat Ma'sum (may his secret be sanctified) passed away on the 9th of the blessed month of Rabi' al-Awwal; between (the Urs and his passing) there was a gap of no more than eleven days. Because of the severity of his illness, Hazrat Khwaja Muhammad Ma'sum could not be present at the time the food was distributed, so he ordered that the invited men be given food. When the food was brought out and placed before the people, and they became occupied with eating, Hazrat Urwat al-Wuthqa (may his secret be sanctified) sat in his palanquin and came to the gathering; but because of extreme weakness he could not come out of the palanquin, so he remained seated in it. People brought the light diet food that had been prepared for him, and he too, together with those who had been invited, became occupied with eating that diet food.” (Muntakhabat az Maktubat-e-Ma'sumiya, pp. 27, 28)

In Maqamat-e-Mazhariya, Hazrat Khwaja Ghulam Ali Dehlawi Mujaddidi (may his secret be sanctified), the inheritor of the knowledge of the Master of the Messengers, and the deputy and successor of Hazrat Khwaja Mirza Mazhar Jan-e-Janan Shahid (may his secret be sanctified), the upholder of the Ahmadi path, relates the following unveiling (kashf) of his spiritual guide (murshid):

Hazrat Mirza Mazhar Jan-e-Janan used to say: “I saw in a dream that in a vast desert there is a large platform. Many noble saints are seated there in a circle in meditation (muraqaba). In the middle, Hazrat Khwaja Baha'uddin Naqshband (may his secret be sanctified) is sitting on his knees, and Hazrat Khwaja Junayd (may his secret be sanctified) is sitting with his knees drawn up (ihtiba). The signs of independence from all besides Allah and the states and conditions of annihilation (fana) are manifest upon the leader of the Sufis, Hazrat Junayd Baghdadi (may his secret be sanctified). All the people rose from that place. I asked, 'Where are they going?' Someone said, 'They have gone to welcome the Commander of the Faithful, Hazrat Ali (may Allah ennoble his face).' Then Hazrat Ali (may Allah be pleased with him) arrived. A man wearing a patched cloak, with bare head and bare feet and dishevelled hair, appeared together with Hazrat Ali (may Allah be pleased with him). Hazrat Ali was holding this man's hand in his own with perfect humility and reverence. I asked, 'Who is this?' Someone said, 'This is the best of the Successors (Tabi'in), Hazrat Uways Qarani.' Then a very clean and spotless room, radiant with light in the highest degree, appeared in that place, and all the people went into that room. I asked, 'Where have they gone?' Someone said, 'Today is the Urs of Hazrat Ghawth al-Thaqalayn (may his secret be sanctified); they have gone for the occasion of the Urs.'” The original words are these:

“Today is the Urs of Hazrat Ghawth al-Thaqalayn; they have gone on the occasion of the Urs.” (Maqamat-e-Mazhariya, p. 60)

Although such spiritual stations and unveilings cannot serve as proof for any ruling, once evidence has been established for the permissibility and commendableness of something, the unveilings of such noble saints certainly bring contentment to the heart.

Conveying Reward to the Deceased

Among the many and varied forms of conveying reward (isal-e-sawab) practised by the Ahl-e-Sunnat wa Jama'at,

one is that they recite a few surahs over food or sweets and then convey the reward. The deniers are of different kinds. Some deny the conveying of reward altogether. Some do not deny the conveying of reward but say, “What need is there to recite surahs over food?” Some say that conveying reward with food placed in front is an innovation. Some say, “What reaches [the deceased] from this food and the like?” Some say that once reward has been conveyed through it, only the poor may eat it. But here we only wish to show the beliefs and practices of Hazrat Mujaddid Sahib and his devotees (may their secrets be sanctified). Readers will understand that Hazrat Mujaddid Sahib and others used to convey reward over food and the like, and that it reaches the one in whose name the reward is conveyed.

Gifting the Reward of Voluntary Worship to Others Is Better

Hazrat Mujaddid Sahib (may his secret be sanctified) says:

“You also asked whether it is better to complete a recitation of the Word of Allah, to offer voluntary (nafl) prayers, and to say Subhan Allah and La ilaha illallah, and to give the reward of these to one's parents, teacher or brothers, or whether it is better not to give it to anyone. Know that giving it is better, for in it there is benefit for others as well as benefit for oneself, whereas in not giving it the benefit is confined to oneself. Moreover, it may be that, by virtue of the others, that deed is accepted. And peace.” (Maktub 77, Volume Two)

Translation: “You also asked whether completing a recitation of the Word of Allah, offering voluntary prayers, and glorifying Allah and declaring His oneness (tasbih and tahlil), and gifting the reward of these to parents, a teacher or brothers is better or not. Know that gifting the reward is better, for in it there is benefit for others (parents and the like) as well as benefit for oneself, whereas in not gifting it the benefit is confined to oneself. Moreover, it may be that Allah Most High accepts that deed by virtue of the others.”

With these words Hazrat Mujaddid Sahib (may his secret be sanctified) has set out two

important benefits of conveying reward: first, benefiting others; second, the deed may be accepted by virtue of them. How important these benefits are! It is on this basis that many Sunnis convey reward abundantly.

Food and the Like Reaching the Deceased

In Maktub 36, Volume Two, he relates: “Some (years) ago it was this faqir's practice that whenever he cooked food, its reward was dedicated specifically to the pure souls of the People of the Cloak (Ahl al-'Aba), in which he would include the Prophet (peace be upon him), Hazrat Ali, Hazrat Fatima, and Imam Hasan and Imam Husayn (may Allah be pleased with them). One night I saw in a dream that the Prophet (upon him and his family be blessings and peace) was present. This faqir offered salutations, but the Prophet ﷺ did not turn towards this faqir and turned his blessed face to the other side. Meanwhile he said to this faqir: 'I eat food in the house of A'isha (may Allah be pleased with her); whoever sends me food should send it to A'isha's house.' At that moment this faqir realised that the reason the Prophet (peace be upon him) did not turn towards me was that I did not include Hazrat A'isha Siddiqa (may Allah be pleased with her) in that food. After that, I would include Hazrat A'isha Siddiqa, and indeed all the Pure Wives, who are all of the Household (Ahl al-Bayt), and would make the entire Household my means of approach (wasila).”

His original words are worth memorising:

“Meanwhile he said to this faqir: 'I eat food in the house of A'isha; whoever sends me food should send it to the house of A'isha.'”

And the final sentence is: “Rather, he would include all the Pure Wives, who are all of the Household, and would seek the intercession (tawassul) of the entire Household.”

From these blessed words of Hazrat Mujaddid (may his secret be sanctified) we learn, on the one hand, that whatever

thing the Fatiha is recited over will reach the one in whose name the Fatiha is recited; and at the same time a new benefit also becomes known: in conveying reward to the elders, one is in fact making the elders a means (wasila) for having one's own needs met and difficulties resolved. This is a most excellent indication.

It is a very fine way of seeking the help of the elders for the resolution of difficulties: when reward is first conveyed to their spiritual reality (ruhaniyat), their spiritual attention (tawajjuh) will certainly increase. The cauldrons of food that are cooked in the name of Hazrat Sayyiduna Ghawth-e-A'zam Dastgir or Hazrat Sayyiduna Khwaja Baha'uddin Naqshband, the Remover of Difficulties (may Allah be pleased with them both), and others, are cooked for this very purpose. May the Holy Lord grant understanding to those who endlessly chant “shirk”. Amin.

An Unveiling Concerning the Conveying of Reward

1. It is related in Hazarat al-Quds that once he (Hazrat Mujaddid Sahib) had food prepared for the Fatiha of those of his sons who had passed away in his lifetime. He used to say that after much spiritual attention that food was accepted, and it was unveiled to him that angels were carrying trays of food, delivering them to their graves and gathering them in a garden of Paradise. When all of that food had been gathered there, I saw that my sons went to that food and all of it went into their stomachs. After that I saw that a capacity to ascend arose in them and they became occupied in ascension ('uruj); and when they had risen very high, a Paradise appeared which had the utmost loftiness of rank, freshness and delight. So they all entered that Paradise.

Since he had included all believing men, believing women and the angels as well in conveying the reward, he used to say: “I did not see the grave of any believing man or believing woman

which that food had not reached, nor did any Paradise appear to me that was empty of that food. And I also saw that various trays were sent among the angels too, and that nothing was reduced from their reward.” In the same way, whenever he conveyed reward to the spiritual realities of the dead, such unveilings and witnessings would occur. (Hazarat al-Quds, translated, p. 119, published by Maktaba Nu'maniya, Sialkot)

Utterly unlettered people say that the Sunnis regard the friends of Allah (awliya Allah) as sinners, which is why they convey reward to them. This unveiling and practice of Hazrat Mujaddid Sahib is, as it were, the answer to this. Through the conveying of reward, just as the sins of sinners are forgiven, so the ranks of those protected from sin are raised. The very foundation of Wahhabism has been laid on insolence and disrespect. The unbecoming words and deeds that have issued from this sect towards the holy and pure servants of Allah Most High have never issued from anyone else to this day. Pride in their prayers has made them so foul-mouthed, who knows to what extent, that words filled with respect never even come to their tongues. In truth, the harm that Islam has suffered from this false sect it has never suffered from anyone to this day.

Courtesy in Conveying Reward

Hazrat Urwat al-Wuthqa Khwaja Muhammad Ma'sum Sirhindi (may his secret be sanctified), answering a question, said that one should first offer the charity in the court of the Master of the two worlds ﷺ and make the deceased a beneficiary through him; this is the better way, and in it there is greater hope of acceptance; moreover, it amounts to gifting the reward in the name of the deceased. Besides this, one should gift it to the souls of the other believing men and women as well. Making the reward general for all the people of faith does not reduce anyone's reward, as is also evident from the unveiling mentioned above.

2. Janab Maulvi Mahboob Alam Sahib relates: “One day I submitted, 'Hazrat, today someone asked me: in this conveying of reward, where food and the like are cooked and fed for the sake of Allah Most High, this food, water and so on go into the stomachs of those who eat them, so what reaches the deceased, and if something does reach, in what way?' He said: 'We are not much of a learned man, but what became known to us about this is as follows. Once we had a khatm recited for our Khwaja Sahib (may Allah have mercy on him), and having served food on plates and set them out before everyone, we had the Fatiha recited over them. In a state of unveiling (mukashafa) we saw that those plates had taken on a form of light, filled with food, and those plates of light, filled with food, were ascending to the heavens. Then after a little while we saw that those same plates of light were descending from the heavens and going into the grave of Hazrat Khwaja Sahib (may Allah have mercy on him), and he was eating from them. At that time we understood that just as the food of this body is these worldly things, and the body grows strong by eating them, so the food of the soul is light, and the soul gains strength by consuming it. After death the body no longer needs food, because it perishes; but the soul's need for food remains. Since these worldly foods cannot become the food of the soul, it became necessary that these foods be changed into light so that the soul can eat them. And the way of changing them into light is that this food is fed to His servants for the sake of Allah Most High; then Allah Most High accepts it and, in exchange, gives those who fed it food of light, like the food the people of Paradise receive in Paradise, in the likeness of that same food. For example, if someone gave milk for the sake of Allah, Allah Most High would give milk in return, but milk of light. Likewise, if someone gave bread, Allah Most High gives in return bread indeed, but it

is bread of light, just as the people of Paradise receive foods in Paradise, but they are foods of light. And this food of light becomes the property of the one who fed others, from Allah Most High. It is this luminous recompense that is called reward (ajr and sawab). Now the one who fed others has the choice either to keep this luminous recompense in his own ownership or to gift it to some deceased person. If he keeps it in his own ownership, it will benefit him on the Day of Resurrection; and if it is to be gifted to some deceased person, then inevitably there is need of a Being who is both here and there, and such a Being is only Allah Most High, who is equally present in every place and at every time. That is why food and the like are fed for the sake of Allah Most High: the food that people have eaten has gone into their stomachs, but its reward, which becomes our property after being accepted in the court of Allah Most High, we hand over to Allah Most High: 'O Lord, by virtue of the Messenger of Allah ﷺ, convey the reward of this thing, in whatever way You convey it, to the soul of such-and-such a person.' In this case the reward undoubtedly reaches. But one must certainly take care that in feeding people only the pleasure and good pleasure of Allah Most High is intended, and that there is no element in it of any kind of showing off, associating others with Allah, seeking fame, pride or self-importance; and it must also be free of anything unlawful or impure, because Allah Most High is pure and accepts the good deeds only of pure people. Accordingly, we had heard a verse in the Holy Quran: “Allah accepts only from the God-fearing.” (al-Ma'idah 5:27)

That is, Allah Most High accepts the charities and sacrifices of the God-fearing alone.”

The Greatness of the Noble Saints

The greatness and eminence of the noble saints, and their connection with the exalted court of the Holy Lord,

hear from the very tongue of Hazrat Mujaddid Sahib (may his secret be sanctified); then judge for yourself those foul-mouthed and insolent people in whose eyes, let alone the saints, even the noble prophets have the status of an elder brother. We have seen many (narun, i.e. a great many) who use such unbecoming words about the noble saints that the heart trembles. Hazrat Arif Rumi (may his secret be sanctified) spoke truly:

When Allah wills to tear away someone's veil,

He turns his inclination towards reviling the pure ones.

May the Exalted Master grant us the ability to recognise the station of each and to honour them according to their greatness. Hazrat Mujaddid Sahib (may his secret be sanctified) says: “May He grant steadfastness in the love of this group and raise us together with them.

They are a people whose companion is never wretched, whose intimate is never deprived, and whose associate is never disappointed. They are the companions of Allah; when they are seen, Allah is remembered; whoever recognises them finds Allah. Their glance is a remedy, their speech is a cure, and their company is light and splendour. Whoever sees only their outward is disappointed and loses, and whoever sees their inward is saved and succeeds.

How well spoke the one who said: 'O Allah, what is this that You have made of Your friends, that whoever recognised them found You, and as long as one did not find You, one did not recognise them!' That is, recognising them and finding You are not separable from one another. In one respect essential priority belongs to recognition, and in another respect to finding; and the speaker's preferred view is the priority of that side [of finding Allah], because He is the Origin, so beginning from Him is more fitting and more worthy.” (Maktub 52, Volume Two)

May the Holy Lord grant steadfastness in the love of this group and raise us with them on the Day of Resurrection. These are the pure people whose companion is not

..........

When Allah intends to expose someone, He sets that person to finding fault with the pure ones.

wretched, whose lover is not deprived, and whose associate is not left disappointed. These are the ones who sit in the company of Allah Most High; when one's eyes fall on them, Allah is remembered. These are the people of whom it is true that whoever recognises them finds Allah Most High. Their glance is medicine, their conversation is healing, and their company is light and splendour. These are the people of whom it is true that whoever looked only at their outward was left disappointed and suffered loss, and whoever kept his gaze on their inward was saved and succeeded. How well spoke the one who said: “O Lord, how have You made Your friends, that whoever recognised them found You, and whoever did not find You did not recognise them!” That is, recognising them and finding You cannot be separated from each other. As to which side has essential priority: in one respect it belongs to recognition, and in another respect to finding; and preference goes to the view that the knowing of Allah Most High comes first, because He is the First, and beginning from Him is better and more excellent.