HADRAT FARIDUDDIN GANJ-E-SHAKAR (R.A) - Sufism Biographies

The Reverend Pir of Hadrat Qutab Jamal
Shaikh Fariduddin was born in 569/1173-74 or 571/1175-76. His father
was a scholar, but it was his lengthy an exceedingly pious woman, who
prayed nightly at lengthy vigils, who exerted the greaterinfluence on
the future sufi saint. One story regarding the spiritual power of Baba
Farid's mother related is that a thief, entering the houseglanced at
the playing woman and was instantly blinded. The thief implored the
Swhaikh's mother to restore his eyesight. She did so, and the
blindnesswas removed. The following day, the thief returned with his
family to the Shailkh's house and was converted to Islam.
His mother's influence helped to promote an extreme asceticism in
Shaikh farid. Unconcerned with food or clothing, he was constantly
occupied withmeditation in a place behind the mosque at Khtwal. The
townsfolk came to believe he was deranged, and they spoke so to Shaikh
Jalau'd-Din Tabrizi of Baba Farid and what to them were his strange
habits.
When Jalalu'd-Din Tabrizi went to see BabaFarid he had only torn
clothing to wear so he had great difficulty in presenting himself
respectably to his distinguished visitor. Jalalu'd-Din had with him a
pomegranate, andbroke it, offering it to Baba Farid. As the Baba was
fasting he refused to eat it, but after his guest had left he picked
up a seed and in the evening ate that. Instantly his heart was
illuminated and he lamented no having eaten the whole fruit. However
in Dehli KhwajaQubu'd Din consoled the Baba saying that in pomegranate
there was only one seed endowed with spiritual blessings and that he
had had it.
At the age of eighteen, Baba Farid settled in Multan to undertake
further studies and joined a seminary at the mosque of Maulana
Minhaju'd-Din Tirmizi. There he met Khwaja Qutbu'd-Din Bakhtiyar Kaki
and asked to become his disciple. According to Jamali, Baba Farid was
initiated into silsila by the Khwajaat Multan and was advised to
complete his education there. Shortly afterwards the Khwaja left for
Delhi. Jamali addsthat the Baba then visited Qandhar to acquire
further knowledge, but it is more likely that Baba Farid reached Delhi
shortly after the Khwaja arrival and was initiated into the
distinguished group of Sufis residing in the Khwaja's jama'at khana.
Baba Farid lived in a small cell near the jama'at-khana and, under
guidance, performed severe asceticexercises. His austerities so
impressed Khwaja Mu'inu'd-Din during his visit to Delhi, that he took
a special interest in Baba Farid, prophesied his later fame and asked
Khwaja Qutbu'd-Din to join him in prayer for hisdisciple's future
greatness.
The severities practiced by the Baba in his Delhi cell failed to
satisfy him and he asked his master if he could perform a chilla which
involved spiritual exercises and fasting for forty days. The Khwaja
finally permitted him to perform a chilla-I ma'kus(inverted chilla).
Ignorant of the details he asked Bdru'd-Din Ghaznawi to obtain them
from the Khwaja who replied that it required a man to tie a rope
around his feet andremain suspended in a well, head down, for forty
days and nights, while both fasting and praying. The Baba founda
lonely mosque in Uch and, talking the mu'azzin into his confidence
performed the chilla-ima'kus.
The reason why the Shaikh came to be known as Ganj-I Shakar (Store of
Sugar) is described in different stories in various hagiological
works. A more popular version is that, overpowered by incessant
fasting for three days, the Baba placed some pebbles in his mouth.
These immediately changed into sugar. Baba Farid, believing that this
had been the work of the devil, spat them out. At midnight, again
overcome by hunger, he repeated his actions, thestones became sugar
and he refused to eat them. Finally, overpowered by extreme hunger he
ate some pebbles which hadbecome sugar so that he could continue
praying. Khwaja Qutbu'd-Din approved his action, telling him that
whatever was received from the unseen world must necessarily be good.
After the Baba's fame in Delhi became an obstacle to prayer and
meditation, he left for Hansi in the Hisar district. He was therefore
absent from Delhi at the time of the Khwaja's death, arriving five
days after the event.In accordance with the khwaja's will, Qazi
Hamidu'd-Din Nagauri gave Baba Farid relics from the Khwaja including
his khirqa, turban, stick and wooden sandals. Although this implied
that the Baba was the Khwaja's successors in Delhi, the Baba's
asceticism and total withdrawal from the world precluded any conflict
with Shaikh Badru'd-Din who had also been extremely close to the
khwaja and who wished to be his spiritual successor in Delhi.
First going to Hansi, the Baba finally settled at Ajodhan, where the
remained from about 1236 until his death on 5Muharram 664/17 October
1265. His long stay on th Stalaj, along one of the main routes from
Multan to Lahore and Delhi, was a spiritually rewarding experience.
Although he selected a lonely place toreside, Baba Farid was harassed
by local officersof the Qazi of Ajodhan and by the rudeness of the
people of the town. This was prompted mainly by the Qazi's hostility
towards the sufimovement.
Through an example of sanctity and austerity, Baba Farid sought to
reform the Muslims in Punjab.
Shaikh Faridu'd-Din livednear the Jaml' mosque, in a small house of
mud walls covered with a thatched roof. He had strictly forbidden the
useof burnt bricks for the building which, according to Chishti
tradition, were not simple enough for an ascetic's dwelling. The door
remained open until midnight as a welcome to visitors. Among his few
possessions, the Baba had a small rug which heused by night as a
blanket, but which hardly covered him. During the day it was used as a
sitting rug. Khwaja Qutbu'd-Din's stick rested behind his head as a
pillow. His food consisted of wild fruit and millet bread. Abstaining
from nourishment during the day, in the evening he broke his fast by
taking sherbet. A bowl of it would be brought to theBaba and often
mixed with dried grapes. Of this he drank never more than half,
dividing the rest among his visitors. After prayers, two pieces of
bread smeared with ghee weretaken to Baba Farid. One was given away,
the other he himself ate, sharing it with his favourite disciples.
The jama'at-khana consisted only of a thatched hall, used for communal
living and a separate cell was for the Shaikh's meditation.
The jama'at-khana contained not a single piece of furniture, every
member sat and slept onthe floor. On special occasions a bed was
provided for a new visitor. The Shaikh, followed the same practices as
his disciples. Once when ill and forcedto rest on the bed he
apologized profusely to those sitting on the floor.
The establishment was run by Baba's chief disciples. Fuel and wild
berries, which were then boiled, were collected from the forests. In
the early yearsof his stay at Ajodhan a zanbil (a basket made of palm
leaves hung round the neck) was carried by some members of the
jama'at-khana twice a day to the town and the offerings placed in it
were shared by everyone. The Baba also preferred to eat bread from the
zanbil, perhaps to be more fully integrated into the life of all
members of his jama'at-khana. Other Chishti Shaikhs, including his own
teachers, had permitted the borrowing of small amounts of money for
household needs, but the Baba strictly forbadethis practice. Anything
received as futuh if not used immediately was kept no longer than a
day and was distributed to the needy. To a sufi a new day ushered in
newhope in God, and a concern for future needswas seen as totally
opposed to a complete trust in Him.
The jama'at-khana, situated on a main route, attracted many visitors.
These included scholars, merchants, government servants, artisans,
Sufis and qalandars, in short, men from all classes and sections of
society. Some, disillusioned with a life of affluence and comfort,
became permanent members, others stayed for short periods to seek the
Baba's blessing and experience a spiritual rejuvenation. Some of his
eminent disciples who lived in other areas also visited the
jama'at-khana, but one such visitor, Maulana Badru'd-Din Ishaq, stayed
and became a steward of thejama'at-khana. Prestigious guests, and many
other people who came to the Shaikh werehumble. A large number
requested ta'wiz (amulets) and the demand for amulets became to
fulfill all requests, so often they would be written instead by
Maulana Ishaq.
The jama'at-khana received visitors who were often less than polite
and considerate to its inmates.
To Baba Farid, Sufism was a strenuous exerciseleading one to a pious
life within the society in which one lived. It demanded humility,
modesty , patience, fortitude and a cleansing of the heart from all
conceit. Self-abnegation involved careful concernfor any offence to
another, and in the event of such a situation,sincere and copious
apologies were demanded.
Baba Farid was him self a scholar and wrote excellent poetry in
Arabic, Persian and the local Hindawi dialect. He recited the Qur'an
perfectly, popularized the study of the 'Awarifu'l-M'aarif and
lectured on the subtle philosophy of the Lawa'ih of Qazi Hamidu'd-Din
Nagauri. Nevertheless, he did not pride himself on his intellectual
achievements and felt a genuine sense of humility. He encouraged
education in his disciplesand considered the 'ulama' to be nobler than
the common people, though he disliked their self-satisfied
indifference to others. The faqirs, he asserted, were superior to the
'ulama' and occupied the same place among them as the full moon
amongst a sonstellation of stars.
Baba Farid illustrated the difference between Shari's, Tariqa and
Haqiqa by using the zakat, an obligatory payment for all Muslims, as
an illustration. The zakat of Sharia'a was five dirhams our of 200,
the zakat of Tariqa omvolved the payment of 195 dirhams out of 200 and
the retention of only five dirhams and the zakat of Haqiqa entailed
the payment of everything, retaining nothing.
Five hundred aphorisms of Baba Farid were collected, of which the
following, selected by Amir Khwurd, give some insight into the Baba's
broadly based, humanitarian teachings.
1. Pray to God alone for everyone else takes away but He gives.
Whatever He gives cannot be taken away by anyone else.
2. Escaping from the carnal self should be deemed as a means of reaching God.
3. Do not satisfy the demands of the carnal self for its demands know no limit.
4. Do not regard the ignorant as amongst the living.
5. Avoid the ignorant who pose a though they were wise.
6. Do not utter a truth which resembles a lie.
7. Do not sell what people do not wish to buy.
8. Do not worry about position and wealth.
9. Do not eat every body's bread, but give bread to everybody.
10. Never forget death atany place.
11. Do not make a statement based on supposition.
12. Treat a calamity as the consequence of greed.
13. Do not boast of having committed a sin.
14. Do not make the heart a plaything of the devil.
15. Keep your internal self better than the external one.
16. Do not try to adorn yourself.
17. Do not lower yourselfin order to secure a position.
18. Do not borrow eitherfrom the helpless or from the upstart.
19. Protect the honour of old families.
20. Strive to obtain freshgrace everyday.
21. As far as possible prevent women for developing the habit of using
abusive language.
22. Consider good healtha divine blessing.
23. Be grateful but do not compel others to be grateful to you.
24. While doing good to others think that you arehelping yourself.
25. Give up immediately that which your heart finds evil.
26. Do not retain a slave who wishes to be sold.
27. Seek a pretext to perform a good work.
28. Always keep the doors of peace open in awar.
29. Consider levity and harshness signs of weakness.
30. Do not consider yourself safe from the enemy however conciliatory
he might appear.
31. Fear the man who fears you.
32. Do not rely on your own strength.
33. Self-restraint is neveras imperative as it is at the time of sexual desire.
34. Do not forget religion in the company of state dignitaries.
35. Glory and honour depend upon equity andjustice.
36. Be magnanimous to the righteous.
37. Do not consider anything a substitute forreligion.
38. There is no compensation for the (loss) of time.
39. Be magnanimous to the righteous.
40. Be arrogant to the stubborn.
41. Do not be extravagant in entertaining guests.
Make wisdom and solitude your 42. (main) provision.
43. Do not flee from calamity sent to you by God.
44. Consider the dervish who seeks riches as covetous.
45. entrust the government to the care of a God-fearing visor.
46. Annihilate the enemyby discussion and captivate the heart of
friends by hospitality.
47. Consider worldliness as unforeseen calamity.
48. Seek out your faults.
49. Acquire wealth honestly in order to be able to retain it.
50. Acquire knowledge through humility.
51. Do not be concerned by the bitter words of enemies.
52. Do not flee from the enemy.
53. If you wish to avoid disgrace, do not beg.
54. if you wish to make the whole world your enemy, be arrogant.
55. Keep your good and bad points secret.
56. Protect religion through knowledge.
57. If you wish to be great be humble.
58. If you want satisfaction, do not be jealous.
59. Accept affliction as a gift.
60. Try to become immortal by obliteratingyour carnal self.
The above sayings are profound, but the inner nature of the Baba's
mystical consciousness isbest expressed in the following verses which
he often recited while praying in solitude:
'I pray to live only for the sake of loving Thee,
I wish to become dustand dwell eternally under
Thy feet.
My principal expectation from both worlds in that,
I should die and live for Thee.'
According to the Shaikh, the initiation of a disciple should be
performed personally byhis preceptor. He was opposed to the
initiationcustoms involving head shaving rituals at the tombs of sufi
saints. When one of his own sons performed such a ceremony at the foot
of Khwaja Qutbu'd-Din Bakhtiyar's tomb, his father remarked that such
an initiation was invalid. True initiations involved the disciple
holding the Shaikh's hand, while it was usual for his Pir to offer
blessings and prayers forthe disciple's welfare.
Hadrat Baba Fariduddin Ganj-e-Shakkar died on 5th of Muharram 664 A.H.
corresponding to 17 October 1265 C.E. He was buried in Pak Pattan (135
miles off Lahore).

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

An-Numan ibn Muqarrin - Biographies of the Companions (Sahabah)

The tribe of Muzaynah had their habitations some distance from Yathrib
on the caravan route which linked the city to Makkah. News of the
Prophet's arrival in Yathrib spread rapidly and soon reached the
Muzaynah through members of the tribe who had left and returned.
One evening the chieftain of the tribe, an-Numan ibn Maqarrin, sat
among the elders and other members of the tribe and addressed them:
"O my people, by God, we have learnt only good about Muhammad, and of
His mission we have heard nothing but mercy, kindness and justice.
What's wrong with us? Why do we tarry while people are hastening to
him?" "As for myself," he continued, "I have made up my mind to leave
early in the morning to join him. Whoever of you wishes to go with me,
let him get ready."
An-Numan must have been a persuasive chieftain. His words had a
wondrous effect on the ears of his people. The followingmorning
an-Numan's ten brothers and four hundred horsemen of the Muzaynah
wereall ready and prepared to go with him to Yathrib to meet the
Prophet, may God bless him and grant him peace, and enter the religion
of Islam.
An-Numan however felt embarrassed to go to the Prophet with such a
numerous following without carrying any presents for him and the
Muslims. There wasn't much he could carry anyway. That year was a year
of drought and famine for the Muzaynah and much of their livestock and
crops had perished. Still, an-Numan went around the dwellings of his
fellow tribesmen and gathered up whatever sheep and goats were left.
These he drove before him and made his way to Madinah. There in the
presence of the Prophet, he and his fellow tribesmen announced their
acceptance of Islam.
The whole of Madinah was agog with excitement with the coming of
an-Numan and his companions. Never before had there been a single
family with all eleven brothers accepting Islam at the same time
togetherwith four hundred horsemen. The noble Prophet was exceedingly
glad and rejoiced greatly. Indeed the sincerity of their effort was
accepted and commended by God Almighty when He revealed the following
words of the Quran to the Prophet:
"And among the nomad Arabs are such as believe in God and the Last
Day, and regard all that they spend in God's cause as a means of
drawing them nearer to God and of (their being remembered in) the
Apostle's prayers. Oh, verily, it shall (indeed) be a means of (God's)
nearness to them, (for) God will admit them into His grace. VerilyGod
is much-Forgiving, most Merciful." (The Quran, Surah at-Tawbah, 9:99).
An-Numan lived under the guidance of the Prophet and participated in
all the campaignshe waged with valor and dedication. In the time of
Abu Bakr, he and the people of Muzaynah played a major and commendable
role in putting an end to the fitnah of apostasy. During the caliphate
of Umar al-Faruq, an-Numan distinguished himself, in particular, in
the encounters with the Sasananian Empire.
Shortly before the Battle of Qadisiyyah, the commander of the Muslim
forces Sad ibn Abi Waqqas sent a delegation to theSasanian Emperor,
Yazdagird. The delegation was headed by an-Numan ibn Muqarrin and its
main purpose was to invite the emperor of Islam. When an-Numan and his
delegation reached Ctesiphon, the Sasanian capital, the people of the
city looked upon them with curiosityand some disdain. They remarked on
their simple appearance, their rough clothes and shoes and their
weak-looking horses. The Muslims were in no way overwhelmed and sought
an audience with Yazdagird. He granted them permission, summoned an
interpreter and said to him:
"Say to them (the Muslims): why have you come to our dominionsand why
do you want to invade us? Perhaps, you have designs on us... and seek
to venture against us because we are preoccupied with you. But we
do not wish to inflict punishment on you." An-Numan turned to his men and said:
"If you wish, I shall reply to him on your behalf. But if any one of
you wants to speak let him do so first." The Muslims told an-Numan to
speak and turning to the Emperor, said: "This man speaks with our
tongue so do listen to what he says." An-Numan began by praising and
glorifying God and invoking peace and blessings on His Prophet. Then
he said:
"Indeed God has been Kind and Merciful to us and has sent to us a
Messenger to show us the good and command us to followit; to make us
realize what is eviland forbade us from it.
"The Messenger promised us if we were to respond to what he summoned
us, God would bestow on us the good of this world and the good of the
hereafter.
"Not much time has elapsed but God has given us abundance in place of
hardship, honor in placeof humiliation and mercy and brotherhood in
place of our former enmity.
"The Messenger has commandedus to summon mankind to whatis best for
them and to begin with those who are our neighbors.
"We therefore invite you to enter into our religion. It is a religion
which beautifies and promotes all good and which detests and
discourages all that is ugly and reprehensible. It is a religion which
leads its adherents from the darkness of tyranny and unbelief to the
light and justice of faith."
"Should you respond positively to us and come to Islam, it would be
our duty to introduce the Book of God in your midst and help you to
live according toit and rule according to its laws. We would then
return and leave you to conduct your own affairs.
"Should you refuse, however, to enter the religion of God, we would
take the jizyah from you and give you protection in return. If you
refuse to give the jizyah, we shall declare war on you."
Yazdagird was angry and furiousat what he had heard and said
inridicule: "Certainly I do not knowof a nation on earth who is more
wretched than you and whose numbers are so few, whoare more divided
and whose condition is more evil."
"We have been used to delegate your affairs to our provincial
governors and they exacted obedience form you on our behalf." Then
softening his tone somewhat, he continued, but with greater sarcasm:
"If there is any need which has pushed you to come to us, we would
enlist forces to help you make your lands fertile. We would clothe
your leaders and the notables of your people and place a king from
among ourselves over you who would be gentle to you."
One of an-Numan's delegation responded sharply to this and Yazdagird
flew into a rage once more and shouted: "Were it for the fact that
ambassadors are not killed, I would kill you all."Get up. You shall
have nothing from me. And tell your commander that I am sending Rustum
against him to bury himand you together in the ditch of al
Qadisiyyah."
Yazdagird then called for a basketful of earth and ordered that it
should be borne outside the city gates by the one whom the Muslims
considered to be the most noble among them as a sign of humiliation.
Asim the son of Umar accepted the load as a happy augury and took it
to the commander-in-chief, Sad ibnAbi Waqqas, and said to him:
"Accept our congratulations for the victory. The enemy has voluntarily
surrendered his territory to us." The Battle of Qadisiyyah ensued and
after fourdays of bitter fighting, the Muslim forces emerged
victorious. The victory paved the way for the Muslim advance into the
plains of the Euphrates and the Tigris. The Persian capital,
Ctesiphon, fell and this was followed by a number of engagements as
the Persians withdrew northwards.
Despite other defeats and setbacks, Yazdagird refused to yield and
constantly organized new levies to attack the Muslimsand foment
insurrection in the provinces which had come under Muslim control.
Umar had counselled moderation on his generals and ordered them not to
press too far eastwards. However he received news of a massive Persian
mobilization of about 15O,OOO warriors against the Muslims. He thought
of leaving Madinah and facing the massive threat himself. He was
advised against this by prominent Muslims in Madinah who suggested
instead that he should appoint a military commander to confront the
grave situation.
"Show me a man whom I can appoint for this task." said. "Youknow your
army best, O Amir al-Muminin," they replied and after some thought
Umar exclaimed:
"By God, I shall appoint as commander-in-chief of the Muslim army a
man who, when the two armies meet, will be themost active. He is
an-Numan ibn Muqarrin al-Muzani." To him, Umar despatched a letter:
"Fromthe servant of God, Umar ibn al-Khattab, to an-Numan ibn
Muqarrin:
"I have received news that large numbers of Persians
have gathered to fight you in thecity of Nihawand.
When this my letter reaches you go forward (to confront
them) with the help of God, withwhoever of the
Muslims are with you. Don't takethe Muslims over too
difficult terrain lest they may be hurt, for one Muslim
person is dearer to me than a hundred thousand dinars.
And Peace be unto you."
An-Numan responded to the orders of the Amir al-Muminin and mobilized
the Muslim forces.He despatched an advanced detachment of cavalry to
reconnoiter the approaches of the city. Just outside Nihawand, the
horses stopped and despite prodding would go no further. The riders
dismounted and discovered iron nails in the horses' hooves. They
looked around and found that all approaches to the city were strewn
with these iron spikes tohalt the advance of the Muslim army. On being
informed of this, an-Numan ordered the
horsemen to remain where they were and at nightfall to light fires for
the enemy to see them. They were also to feign fear and defeat in
order to entice the enemy to come out to them andin the process clear
the approaches of the iron spikes. The ruse worked. When the Persians
saw the van guard of the Muslim army appearing dejected and defeated
before them, they sent workers to clearthe area of the spikes. These
workers were captured by the Muslim cavalry who gained control of the
approaches to thecity.
An-Numan pitched camp on the outskirts of the city and decided to make
a determined assault on the city. He addressed his soldiers: "I shall
say Allahu Akbarthree times. At the first time, get Yourselves ready
(by performing your toilet and making wudu). At the second time, let
every man of you get ready his weapons and gird them on. And the third
time, I shall move against the enemies of God and you must join in the
attack with me." He went on:
"And if an-Numan is killed, let noone tarry over him. For I shall
(now) make a supplication to God Almighty and I want everyone of you
to say 'Ameen'."He then prayed: "May God grantmartyrdom to an-Numan
this day and may He grant victory to the Muslims."
Three times an-Numan shouted Allahu Akbar. On the third time, he
plunged into the ranks of the enemies and the Muslims rushedon behind
him. They were outnumbered six to one but inflicted terrible losses on
the Persians.
An-Numan received a mortal blow during the battle. His brother took
the standard from his hand, and covered him with a burdah and
concealed his death from the others.
The Muslim forces emerged victorious. The Persians never recovered
themselves after this battle which Muslim historians have called "the
Victory of Victories".
The battle over, the victorious soldiers asked for their valiant
commander. His brother lifted the burdab and said: "This is your Amir.
God has shown him victory and blessed him with martyrdom."
When the news was brought to Umar in Madinah, a companion who was with
him said: "I saw Umar, may God be pleased with him. When he heard of
the death of an-Numan ibn Muqarrin, he placed his head in his hands
and began to cry."

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

Ch 14: A Complete Change

One day Mirano, Mertha and Hanana went to the head priest and told him
that as Isabella was their classmate and was also amenable to their
advice,so if they were permittedto talk to her they might be able to
bring her backto the Christian fold. This last chance of
persuasionmight be given them andthey had ninety-nine per cent hope
that they would succeed. Holy father, they said : Isabellais a piece
of our heart and we will not spare any effort to
persuade her. So let us go to the monastery and talk to her.
Head priest: Let that accursed girl go to hell. She has become very
hard-hearted and Lord Jesus Christ has cut her off. I am afraid she
may not lead astray even you.
Mirano; Well, there is no harm in making a last effort of persuasion.
If she comes round, well and good, otherwise youmay give her whatever
punishment you like.
Head priest: Very well, I give you permission to go to the monastery
on condition that you should talk in the presence of two monks so that
the accursed may not misguide you, and you may not be influenced by
her apostasy. Now go and tomorrow evening you may go to the
monastery.I am writing to the monk for it today.
After getting permission Mirano, Mertha and Hanana returned pleasedand
began to make preparations to leave their homes for ever, as the plan
they had conceived was such that they would also have to leave their
homes along with Isabella. Anyway they prepared for their permanent
departure with great care and precaution and before the time of their
leaving for the monastery they informed Ziad b. Umar and Umar Lahmi
asking for their help in that enterprise.
After all preparations hadbeen made the three friends came out of
their houses and met at an appointed place and at the time given by
the head priest they started for the monastery. The head priest had
written to the manager of the monastery that these friends of Isabella
were going to make a last effort to reconvert Isabella at a specified
time and they should be allowed to enter the monastery and given
necessary help. Maybe bypersuasion of her friendsIsabella might see
the light. So when these girlsreached the monastery the monks and nuns
welcomed them cordiallyand thought that to give guidance to Isabella
Jesus Christ had sent his Virgin Mother in the formof these girls and
that the help of all saints was with them. Entering the monastery the
three girlssat down before the statue of Virgin Mary anda group of
monks surrounded them.
A nun (to Mirano): Blessing of the Lord JesusChrist may be with you
and God may give you success in your mission. You know that some devil
has misguided this unlucky girl, Isabella. How good and learned was
the girl! May God destroy the devil, what pious people he has seduced!
Another nun: Virgin Mary's shadow be over you. By the Deliverer,
youwill certainly succeed in your mission. Your beautiful faces assure
your success. If Lord JesusChrist's grace again supports Isabella it
will be a great feat of yours. The news has spread all over Cordova
and all Christians have been humbled.
Third nun: By God, just last night I saw girls of your features in my
dream who were sitting in the lap of Virgin Mary and on the other side
Lord Jesus Christ was indicating by gestures that the honour of the
church will be established through these girls. When the monks heard
of this dream they cried: It is these girls.
Chief monk: Isabella is locked up in the underground chamber and her
hands and feet are chained. The accursed girl is so hard-hearted that
the severer the punishment, the more she applauds Islam and in this
condition she does not hesitate even to preach to us. Now when do you
propose to go to her?
Mirano: Our idea is to talkto her calmly and explainto her the truth
of Christian creed, but on condition that except one or two monks none
others should be with us.Now that the sun is about to set, after three
hours of the night you may bring her here so that we may induce her to
pray and practise austerities. Possibly therewill be no need
thereafter to persuade her and by the blessing of Virgin Mary
(pointing to the statue) her heart will be opened for the crucified
God.
Chief monk: Whatever you order we are ready to carry out. I am
directing all the monks not to interfere in your prayers and keep away
from you.
Mirano : Thank you very much, but first let us meet Isabella in the
underground chamber and after some usual talkexclusively on personal
matters bring her here. (Pointing to the statue ofVirgin Mary) Look,
the Mother of our Lord is quite ready to take Isabella in her arms and
it is hoped that Isabella will not refuse to go to her arms.
Thereafter the monk and the three girls went towards the underground
chamber, the lock was opened and all were lost in darkness.
Hanana: Oho ! How dark !
Monk: I am lighting the lamp. You just go a little ahead, but be
careful not to stumble for many skeletons are scattered all over here.
The monk lighted the lamp. When Isabella saw her three friends she
wasoverjoyed. While Mirano, Mertha and Hanana had not yet seen her,
Isabella loudly called the Muslim salutation of peace.
Monk: O unlucky accursedgirl! Just yesterday you got so much beating
for it, yet you do not take lesson and reform yourself.
All the girls suddenly laughed on hearing the call of Muslim
salutation of peace, but when they came nearer their eyes became wet
on seeing Isabella bound in chains.
Mirano: How do you do, Isabella? How is life here?Did you realise what
is the punishment of rejecting the truth?
Isabella (smiling): You areright, sister, for the sake of truth people
have even gone to the gallows.
Mirano: We have not come here to discuss with you but to adopt your creed.
On this all the girls laughed loudly and the two monks also could
notsuppress their laughter.
Mirano: Isabella, after all how long you will continue to remain in
thegrip of satan? Just see how the Christians all over Cordova are
perturbed on your apostasy!
Isabella: There is no other way of protection from satan except by
accepting Islam. It is only this strong fort from the cover of which
man can successfully confront all satanic powers. It is a vain thought
that only bybecoming a Christian onecan save oneself from thegrip of
satan. You have read the Bible and should know that even holy
Disciples could not escape satan's grip and even Jesus Christ called
some of his Disciples satan. When these Disciples who, according to
you, were trained under the direct supervision of Jesus Christ, could
not escape from satan's strong hold, how can Christians of today save
themselves from satan? But the Quran says that satan cannot even touch
the devoted servants of Allah.
Mirano: You have again started the same discussion in which you have
been defeated by the priests (laughing) and by God's grace we have
emerged successful.So you should stop this religious discussion and
just look to your tortures.O Isabella! It is God's punishment to you
that now, being the daughterof the head priest of Cordova, you sleep
on the bed of thorns and your hands and feet are chained. For God's
sake, take pity on yourself.
Isabella: If truth could be given up to avoid troubles, then early
Christian martyrs would not have tasted martyrdom. If troubles come
only on untruth, then most of the Christians who were the pride of the
church would be counted to be on the wrong. In fact, your talk has
tortured memore than what I suffer on the bed of thorns and grip of
chains. Did you come here to give me torture over torture?
Mirano (to the monk): Isabella can never be defeated by discussion.
Her only remedy is that tonight we include her inour prayer and
devotion before the idol of Virgin Mary. You will see that this very
night she will becompletely transformed and her heart will be turned
towards crucified Christ.
Monk : May Lord Jesus accomplish this, but apparently Isabella's
turning to the truth seems to be very difficult.
Mirano: It is the rule that one who is more hard-hearted will come to
the faith more with reality. Just see how unbending the enemy of the
Lord Saint Paul was and what tortures the believers suffered at his
hands, but this very SaintPaul became the pillar of Christianity and
was the greatest recipient of Lord's grace.
Monk: You are right. May Lord Christ may do the same for Isabella and
shealso joins our fold !
Mirano: Well, now we should go from hers and prepare for the prayer in
the same large room. (To the monk See, after three hours of the night
you should bring Isabellato our room and also depute a nun to be with
us to keep a watch over Isabella.
Monk: Very well. Isabella will be brought to you at the appointed time.
Mirano: Can you or any other monk also take the trouble of remaining
with us for the night ?
Monk: Most surely. But you know that all the night we are engaged in
prayer and remembranceof God.
Mirano: Well, just as you like, and there is no needeither. But at the
time of the morning talk as arranged, you will be with us.
Monk: In the morning not only myself but othermonks also will listen
to your talk.
Mertha: If Lord Jesus wills, the object will be gained during the
night and there will be no need of any talk.
Mertha said this in a tonethat, except the monk, allothers understood
its implication.
Thereafter Mertha, Hanana and Mirano along with the monk came out of
the underground chamber and reached the large room of the monastery.
The monk locked the underground chamber. After dinner and toilet
Mirano, Mertha and Hanana took another round of the monastery and
talked to monks and nuns who began preparations for the night vigil.
These girls returned to their room. The purpose of the roundof the
monastery and talk to monks and nuns was to find out a nun who was the
greatest devotee and they found out a nun of this type and also the
time of the night when she used to engage herself in prayer.Now three
hours of the night were about to pass and these girls were talking
quietly. At last thedoor of the large room opened and the same chief
monk entered when the girls stood up to pay him respect as he was
chief of the monks. The monk informed the girls that Isabella was
being taken out of the underground chamber and brought to them as
arranged and soon a nunwould also be sent to them.
Mirano: Please send here the nun who is most devoted to prayer in the
night and is also saintly. Is there any such nun in the monastery?
Monk: All the nuns that are here are devotees and practise all kinds
of austerities for the sake ofLord Jesus, but there is one among them
whose name is Arkia who is the most pious devotee, recipient of Divine
revelations and performer of miracles . About her family it is enough
to say that she is a Princess of France and has given up her riches
and royalty for the sake of Virgin Mary.
Mirano: So our object is gained. We needed such a nun who could
influence Isabella with her spirituality. Does she also perform
miracles?
Monk: Her miracles are known far and wide. Have you never heard about
it ? You may just take this that she drinks the cup of poison and is
not at all affected. Once avery dangerous and poisonous snake
enteredthe monastery and fell at the feet of Arkia. This I saw myself.
Mirano: God's name be glorified! The work is done. Now, you please go
and send Isabella to us.

--


- - - - -

And Allah Knows the Best!

- - - - -

Published by :->
M NajimudeeN Bsc- INDIA

- - - - - - -

He said to his wife: I swear a threefold oath (of divorce) that you willgo to school

1. I said to my wife: I swear a threefold oath (of divorce) that you
willgo to school and study. So she started going, butshe may skip
classes.
2. I said to my wife: I swear a threefold oath (of divorce) that you
willgo to school tomorrow and the day after, so she went and did not
skip class.
3. I had an argument with my wife and I was extremely angry, to the
point that I was sweating, and suddenly Isaid to her without thinking:
You are divorced. Please note that she is pregnant.
What is the ruling on swearing an oath in these two ways? Have I
divorced my wife or not?Is the third time regarded as a third and
final divorce? If it is not, what do I have to do to take my wife
back?.
Praise be to Allaah.
Firstly:
Your saying "I swear an oath …" is not a clear statement of divorce;
rather it is a kind of metaphor, so it depends on your intention:
1. If your intention was to encourage her to go to school and
preventher from missing classes,and you did not intend to divorce her
if she refused to go, then she is not divorced if she misses classes,
but you have to offer expiation for breaking an oath.
2. If you did intend divorce in this case, i.e., that she would be
divorced if she did not go, then she is divorced if she did not go.
3. If she went then skipped class, this also depends on your
intention. If what you meant was that she should never skip class,
then it counts as a divorce; but if you meant that she should go and
not refuse, and itnever occurred to you that she would skip classafter
going, then no divorce has taken place if she missed classes.
4. If divorce has taken place, then it counts as one talaaq.
Secondly:
Divorce in the case of anger is subject to further discussion, as
hasbeen explained previously in the answerto question no. 22034
Thirdly:
The number of divorces depends on the details discussed above.
But we should point out that even if divorce has taken place, then the
talaaq is repeated during the 'iddah, before taking the wife back
following the first divorce, then only one divorce has taken place
according to the more correct scholarly view.
See the answer to question no. 126549
We should also point outthe importance of refraining from using the
words of divorce (talaaq), so as to protect your household and family.
And Allah knows best.