1) On the occasion of Hadhrat’s fifth Hajj when he went to Musjidul Haraam for Tawaaf-e-Qudoom, I (i.e. Maulana Zafar Ahmad Thanwi) was sitting by Maulana Muhibbuddin who was among the senior Khulafaa of Hadhrat Haji Imdadullah. He was also well-known as a Saahib-e-Kashf (one who receives inspiration from Allah Ta’ala). At that time Maulana was reciting his wird from a Durood Kitaab. Suddenly he turned to me and said:
“Who has entered the Haram at this time? The entire Haram is filled with anwaar (celestial illumination).”
I remained silent. Suddenly we observed Hadhrat Saharanpْri (rahmatullah alayh) who had just completed his tawaaf heading towards Baabus Safaa for the Sa-ee. He came near to Maulana Muhibbuddeen Sahib who stood up, smiled and commented:
“I too can say who has today come to the Haram.”
He then shook hands and embraced Hadhrat who proceeded for the Sa-ee.
Maulana Muhibbuddeen sat again on his place and said to me:
“Brother Zafar, Maulana Khalil is an embodiment of Noor. He is nothing besides Noor. I did not see Maulana Rashid Ahmad Sahib. I was told that he was a Qutubul Irshaad. Having seen Maulana’s Khulafa I can say that truly, he was Qutubul Irshaad, hence he produced such perfect men (such as Hadhrat Khalil Ahmad).”
2) Maulana shiq Ilahi Sahib writes:
“Hadhrat rarely employed the power of his heart. He would resort to it only on special occasions of need. There was a debate in Sahaaranpْr between Muslims and an Aryah. The Aryah was transferred from Roopri to Sahaaranpْr. Hadhrat was present in the gathering. Molvi Kifayatullah and Molvi Ahmadullah were appointed by the Muslims to record in writing the proceedings. However, Molvi Ahmadullah became tired and the duty devolved entirely on Molvi Kifayatullah.”
In the debate, on the side of the Aryah was a young, handsome Saadhu clad in red garb. He was reclining in an arm-chair. When a Muslim speaker would commence his speech, the Saadhu would sit up, lower his head (i.e. he resorted to his power of mesmerising/hypnotising). In consequence, the speeches of the Muslim speakers would be extremely disjointed and poor. Even Maulana Abdul Haq Haqqani was unable to present his speech on Daur and Tasalsul (these are technical terms in the science of logic).
I (i.e. Maulana shiq Ilahi) then wrote a note to Mirza Azeez Beg, the chairman, informing him that when a Muslim speaker took the stand to speak, then this yogi cast his hypnotising influence, therefore, Maulana Khalil Ahmad Sahib should be notified. The chairman passed the note to Hadhrat. Immediately after reading the note, Hadhrat cast down his head. Thus commenced the battle of Haqq and Baatil between the spiritual hearts of the two. Within two minutes, the Saadhu stood up from the arm-chair looking restless, and left the gathering.
Thereafter, the speeches of the Muslim speakers were like the ocean let loose. In the end, eleven people embraced Islam.
During the afternoon meals on the same day, Hadhrat said:
“I firmly believed that Islam would remain dominant. ‘Haq dominates and cannot be dominated.’
But, Allah Ta’ala is independent. His fear should be at all times and with everyone.
3) After the annual Jalsah of Madrasah Mazaaharul Uloom, the visitors from outside had left. The train for Punjaab arrived first and the travellers for Punjaab took up their seats.
A Saadhu coming from Hardawaar, who also happened to be on the train enquired about the large gathering on the station. A khaadim of Hadhrat informed him that here in Sahaaranpْr was a great Shaikh and people from various places had come to meet him. They were now returning home. After the Saadhu enquired further about Hadhrat, he sat down silently.
The khaadim afterwards explained that after a while he experienced an alien feeling and severe pressure on his heart. There was no indication as to the cause of this condition settling over the khaadim. His heart was gripped by fear and bewilderment. He was unable to distinguish night from day nor was he aware whether he was in a gathering or alone. He was caught in a spell of extreme bewilderment inspite of the coach being packed to capacity. He even lost the ability of speech.
While embroiled in this fearful state, he suddenly saw the resemblance of Hadhrat Saharanpْri whose reflection commenced to fall on his heart and he heard an inner voice commanding:
حَسْبِىَ اللهُ ونِعْمَ الو كِيْل
Although the tongue was dumb and numb, he started this thikr with his heart. Within a few minutes the terrible condition disappeared and serenity was restored to his heart and his ears resumed hearing. He heard the Saadhu saying:
“Truly, your Gْru (i.e. Hadhrat) is highly qualified and very powerful.”
The khaadim said that he then understood that the spell over him was the inner influence which the Saadhu was exercising. He (the khaadim) then taunted the Saadhu:
“Is this all you could display? At least you should have demonstrated better ability!”
The Saadhu was dejected and his face displayed his defeat. He turned away and never spoke again.”
4) Maulana Zafar Ahmad narrates:
“I was six years in the service of Hadhrat Saharanpْri. I do not remember Hadhrat missing Takbir-e-Tahrimah except on one occasion. While making wudhu, his gums bled. The bleeding continued for a considerable time. He sent the khaadim to the Musjid with the instruction not to delay the Namaaz. On that day he missed Takbir-e-Tahrimah because of a valid reason, but even on that day he did not miss the raka’t.”
5) On the occasion of Hadhrat Gangohi’s demise, the people were grieving. It was the time of Jumuah. Hadhrat observed a man wailing in grief and professing his love for Hadhrat Gangohi. He was crying out:
“Oh! Let me make ziyaarat of Hadhrat.”
It became difficult for people to perform Namaaz (on account of his antics), but because they regarded this man to be an ardent devotee of Hadhrat Gangohi, no one said anything. Hadhrat Saharanpْri went into the Musjid and after whispering something to Shaikhul Hind Hadhrat Mahmْdul Hasan, he came outside. In anger he admonished the man saying:
“I know that you are very much grieved. I know that you are Hadhrat’s devotee.”
Then Hadhrat ordered the man to be expelled from the Musjid. He said:
“Put him out of the Musjid. He is neither Hadhrat’s khaadim nor has he love for Hadhrat.”
All the people were surprised.
Afterwards it was ascertained that he was a bid’ati who had applied to his hand a kind of powder which would blacken the face if rubbed on. This discovery was indeed a karaamat of Hadhrat Gangohi and the firaasat of Hadhrat Saharanpْri who saw through the pretence of this man.
6) Once on the occasion of the annual Jalsah of Mazaaharal Uloom, more than the expected number of guests came from the villages. The food prepared was not sufficient for even half the number. The Madrasah’s officials were greatly perturbed. There was no time to prepare more food. Maulana Abdul Latief explained the position to Hadhrat. He said: “Cover the food with sheets. I am coming now.” Hadhrat came, read something, made dua for barkat and blew on the food. He then instructed that the pots be kept covered with the cloths and the food should be taken out from under the cloths. Alhamdulillah! All the guests ate and a large quantity of food was left over.
7) Once Hadhrat Saharanpْri, taking with him Maulana Zafar Ahmad went to see Molvi Abdullah Jan (an attorney). Along the way Maulana Zafar Ahmad wondered:
“Why does Hadhrat go to such gentlemen without being called. If he invites (Hadhrat), then it would be different.”
As this thought occurred, Hadhrat turning to Maulana Zafar Ahmad said:
“Molvi Abdullah Jan’s heart is very good even though he appears like a man of the world.”
Maulana Zafar Ahmad was highly embarrassed.
8) A malicious Barelwi (Bid’ati) complained about Hadhrat to the senior officer in charge of the Haram-e-Nabawi (Musjidul Nabi). He informed the officer who was a Turk, as follows:
“At this moment a man is sitting in Musjid-e-Nabawi imparting lessons. His beliefs regarding Nabi-e-Akram (صلى الله عايه وسالم) are not good. In fact he is disrespectful.”
The Turkish officer went red with anger and stormed off to Baabur Rahmat where Hadhrat was engaged in dars. When the Turkish officer’s eyes fell on the blessed face of Hadhrat Saharanpْri, his anger immediately dissipated. He remained for a while standing and listening to the talk. He then spontaneously exclaimed:
“O Shaikh! A man complained about you, but having seen your face I understand him to be a liar. This is not the face of a liar.”
After the officer had explained the complaint, Hadhrat said:
“They slander us and our seniors, distort our words and publicise falsehood. We have assigned our mutual dispute to Allah Ta’ala.”
The officer told Hadhrat to continue with his auspicious dars in peace.
9) A khaadim wrote to Hadhrat:
“Hadhrat, the fear of publicity is attached to Thikr bil Jahr (making thikr audibly). People will regard one as a pious person. Thus, there exists the possibility of riya (show).”
“Insha’Allah, there will not be the fear of show and publicity. In this age, those who take Allah’s Name or pursue Deeni knowledge are branded mad. Thus, the question of riya does not apply. Riya pertains to such acts which are viewed with favour by people.”
10) Hadhrat said:
“Thikr should be with wudhu. In fact, a Saalik should be perpetually with wudhu and should recite Ism-e-Zaat or Nafi-Ithbaat carefully and with serenity. Attention should be paid to the meanings. It is best to wake up in the later part of the night and engage in thikr after Tahajjud. It is the time of barkat (blessings) and qubْliyat (acceptance). Furthermore, greater peace and tranquillity settle on the heart at this time.”
11) Hadhrat would frequently say:
“My relationship (with a person) is along with the beard. If the beard disappears, my relationship (with that person) too comes to an end.”
12) Hadhrat said:
“The dress of Christians, shaving the beard or cutting it, women wearing male-like shoes, reduction in purdah, etc., have become a universal calamity which has spread like an epidemic. Whomever one looks at, is caught up in this disease, except a few. According to them, keeping a beard is neither a salient feature (shiaar) of Islam nor the way of Muhammad (صلى الله عايه وسالم). In fact, they have an abhorrence for the appearance of Islam. In such conditions the acquisition of Allah’s love is impossible.” (I.e. Poeple of this attitude cannot gain divine love.)
13) He said:
“The Saalik should ensure that he consumes halaal food so that nooraaniyat (spiritual glitter) develops in him. It is necessary to abstain from haraam and mushtabah (doubtful things) because these produce zulmat (spiritual darkness).”
14) “Gifts should be accepted from only such people who give out of true love or who have a Deeni relationship for a lawful motive. Gifts should not be accepted from those who have worldly motives or unlawful motives.”
15) “If the greater part of a man’s earnings is haraam or mushtabah (doubtful), do not accept him invitation. However, do not pry into the affairs and conditions of Muslims without valid reason.”
16) “The essence of Muraaqabah (meditation) is to guard the heart. The aim is to keep the heart alert by diverting it of all thoughts besides Allah Ta’ala. The practise of closing the eyes and sitting with head lowered is merely to create in beginners the habit of developing solitude. Gradually the heart becomes accustomed to solitude (and concentration). Then muraaqabah becomes a permanent condition, never ending at any time.”
17) “The little ibaadat rendered with sincerity and constancy is far superior than the abundant ibaadat rendered without sincerity and constancy. All the barakaat of ibaadat and riyaadhat are related to khuloos (sincerity) and mudaawamat (constancy).”
18) “Greater attention should be accorded to Tahajjud Namaaz. It is the outstanding feature (shiaar) of the Saaliheen (Auliya). It is exceptionally beneficial for developing roohaaniyat (spiritual lustre and strength). If it is missed during the night, 12 raka’ts should be performed after sunrise.”
19) “The purpose of Tariqat (Tasawwuf) is to lose interest in the world and in whatever there is in it, and to ground in the heart the love of Allah and His Rasool. The gaze should not be diverted from this purpose.”
20) “Kashf-e-Quboor (revelation of the realm of the graves) and Kashf-e-Kauniyah (revelation of the spiritual realm of activities) are not worthy of attention. All such things are the sports of the infants of Sulook. Frequently such things become for most people dangerous and prevent them from attaining the true goal of Sulook.”
21) “Two things are extremely harmful for the Saalik – relationship with bid’ah and ingratitude for the bounties of Allah.
Remain attached to the Men of Allah. If one has their love in the heart, Insha’Allah, one’s khaatimah (end or death) will never be bad. It there is malice in the heart for the Men of Allah, a bad khaatimah (death in kufr) is a very strong likelihood and danger. Even if one does nothing, mere entry into the Silsilah is also not without benefit.”
22) “Qurb-e-Ilahi (Nearness to Allah) and barkat will increase according to the degree of increase of the presence of heart and obedience to the Sunnah.”