Muntakhab al-tawarikh 92: IX. SHAIKH NIZAMU-'D-DIN OF AMBETHI.
Muntakhabu-t-tawārīkh (Ranking, Lowe, Haig) 92
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IX. SHAIKH NIZAMU-'D-DIN OF AMBETHI.
92.1
Ambethi is the chief village of a pargana in the District of Lakhnau. Shaikh Nizam was the disciple and pupil of Shaikh Ma'ruf-i Cishti, the line of whose spiritual descent goes back to Shaikh Nur Qutb-i 'Alam. He followed the ordinary rule of life (of an orthodox Muslim) but was at the same time drawn towards God in a mysterious manner. Although he was at first one of the students of remunerative branches of knowledge his exalted disposition yet led him to turn much towards the things of the next world. His eyes were ever fixed on the page and his heart fixed on God, nor was he neglectful of the service of zikr, and the employment of the soul (in God's service). Couplet. Not for one moment do I turn my attention from that moon, I fear lest it should glance towards me and I should not be on the watch.
92.2
In a short time he obtained from his spiritual guide permission to impart religious instruction and to perfect disciples, and in the village of Ambethi drew his foot within the skirt of contentment and withheld his footsteps from the doors of high and low, going nowhere except to the principal masjid of the Living God (in that place) and sometimes to Khairabad to walk round the illustrious tomb of the venerable Shaikh Sa‘d, (may his tomb be sanctified !) and to see Shaikhu-’l-Hidyah, the successor of Shaikh Sufi, (may God sanctify his most pure tomb !), or to Gopamau, in consequence of the friendship which he had for Qazi Mubarak of Gopamau who was one of his faithful disciples, a master of perfection, skilled in the holy law, and abstinent, and a very wealthy man. The Shaikh in the early days of his student life had first been attracted to God in the hospice of the Qazi's father. At long intervals he would take the trouble to go to Fathpur, by way of making a tour, to see Shaikh ‘Abdu-’l-Ghani, who also was one of the greatest among famous elders, and was held in the highest respect. Whenever he visited the hospice of Shaikhu-’l-Hidyah and the other places he would give of his worldly goods a rupee, a tanka, or some other offering, in accordance with the saying “Send presents to each other and you will love each other,” and then would fall into an ecstasy of delight.
92.3
I have heard that he once snatched the book “Fusūsu ’l-Hikam” from the hand of Shaikh Abu ’l-Fath, the son of Shaikh-u’l-Hidyah, who is now his great father’s representative and sits on his prayer-carpet of Shaikhdom, and, taking it from him, gave him another book, saying, “Read this.” He made the books “Ihyā’u-’l-‘Ulūm,” “‘Awārif,” “Risāla-yi-Makkiyyah,” & “Adābu-’l-Murīdīn,” and other books of the same sort, the pivot on which his doctrine and practice turned, both in his religious duties and in the daily business of life. He always first recited the midday prayers with the congregation on Friday and afterwards recited the regular Friday prayers. In the khutbah he altogether omitted the praises of kings. I saw him reciting the Friday prayers with his shoes on his feet, and he said “His holiness, the resort of apostleship, (may God bless and save him!) recited his prayers with his shoes on.” On one occasion one of his pupils desired to learn a lesson from the book known as Kāfiyah, asking for the Shaikh’s blessing on his lesson. The Shaikh pretended not to hear him.
92.4
After much insistence and persistence on the part of the pupil the Shaikh said “Read some divinity.” He said, “This work too is on divinity, inasmuch as divinity depends upon it.” The Shaikh in the warmth of his love for God, said, “How can divinity depend upon a book on which the first argument that has been advanced is that the author has omitted the praises of God, (may He be honoured and glorified!) from the introduction on account of his humility?” He rarely accepted a disciple, and (when he had one) he did not appoint his tasks for him or give him instruction. Among his chosen disciples was Shaikh Hatim of Gopamau whom he had removed from the class of students who read in the hospice of Qazi Mubarak and kept with himself. To please the boy he would sometimes read lessons to him, and would sometimes give him a book, and set tasks for him, until he completely won his heart, and sometimes he would give him a turban, or shoes, or clothes. The Qazi and the other students, when they saw these favours (bestowed upon Shaikh Hatim) were envious of him. The holy Shaikh Nizamu-’d-din, perceiving signs of this jealousy, said, “What can be done?
92.5
God the Most High has willed to bestow upon Hatim a portion of prosperity by means of these unsatisfactory gifts, a few clothes and old shoes.” Shaikh Nizam obtained such complete power and utter influence over Hatim that in a short time he (Hatim) attained a great reputation, and Shaikh Nizamu-’d-din in expounding Divine truths and the mystic knowledge of God used to restrict the title of Shaikh to him alone. In the meanwhile Shaikh Hatim experienced many ups and downs, and he was troubled with asthma, and various sicknesses, and just as he had acquired the right to be Shaikh Nizamu-’d-din’s deputy and successor he chose the path to the next world. The Shaikh would often say, “There was a servant of God to whom I used sometimes to teach the word of God, and he used to understand it. Now that he is gone to whom shall I speak of it?” When I, the compiler of these historical selections, paid my respects to the Shaikh, Shaikh ‘Abdu-’r-Razzaq, who was both his brother-in-law and father-in-law to him, was generally in conversation with him, and sometimes, but rarely, the Shaikh would go to see (or would go out walking with) Shaikh Muhammad also, his true deputy (or successor), who now adorns the prayer carpet of the Shaikh with his presence, sitting as his successor.
92.6
Since the late Muhammad Husain Khan, some account of whom has already been recorded by my chronicling pen, and who was a man to whom I was bound by the bond of regard more closely than can be expressed in writing, entertained a desire to become a disciple of the holy Shaikh, he was privileged to pay his respects to him by the co-operation of Sayyid Asghar of Badaon and Qazi Ahmad, the brother of Qazi Mubarak, of Gopamau, and this hap- Intense love for God overpowered the Shaikh and he ordered the student to be turned out of the assembly, but afterwards, calling him back again, he appeased him, and the contemplation of this matter was a great warning to us who were present. That night passed very uncomfortably for me in the hospice, and I watched for the morning in order that I might escape. The early morning prayers were recited with the Shaikh at the moment the true dawn began to appear, when we could not see one another’s faces without a lamp, I indeed thinking that it was yet night. At sunrise the Shaikh came out of his cell and stood at the door of the masjid, ordering Miyan Shaikh Muhammad to bring for us three whatever food might be ready, and I was in great agitation of mind, ever and again endeavouring to get Miyan Shaikh Muhammad to obtain leave from his master for me to depart.
92.7
The holy Shaikh, with his Qur'an in one hand and salt in the other was appositely expounding the blessed verse, “Make ready then against them what force ye can, and squadrons of horse,” and so on to the end of the verse, ignoring my application for leave to depart. Apropos of what he was saying he then mentioned, in a most affectionate manner, Husain Khan, who was at that time in the pargana of Isauli, and said, “He is my son.” Then, following the dictates of his generous nature, which led him to bestow on every one, rich or poor, a piece of gold, or salt, or some other gift, he gave to me a tanka.
92.8
Of the miracles which I saw him perform, when I made that journey to visit him, this was one: As we three were on the road to Arabeshahi, journeying to pay our respects to the Shaikh (the road-police) had arrested a man dressed as beggar on a charge of theft and highway robbery, and had seized him by his clothes. He in some way managed to effect his escape, and in that very hour came begging to the holy Shaikh; but notwithstanding all his persistence and lamentation the Shaikh gave him nothing. We who were present were much astonished, as we had often witnessed instances of the Shaikh's generosity. The Shaikh at once opposed and objected to (our expressions of surprise) saying, “Look at the thief, who both robs on the highway and poses as a beggar,” and he drove him out of our assembly. This caused great astonishment, and when we looked closely at the man we recognized him as the same person whom the road-police had laid hands on. On the same day another occurrence, similar to this, took place, but an account of it would occupy much space.
92.9
On the last day of Ramazan, in the year already mentioned, we were travelling rapidly at night with Husain Khan, from his companions of the late Husain Khan asked whose disciple Hafiz of Shiraz was, and he said, "He was the disciple of Khwaja Naqshband," (may God sanctify his soul!) Another, apropos of the same subject, asked "How was horse-flesh regarded in the religion of the greatest of the Imams?" (i.e., was it lawful food or not?) The Shaikh replied that the greatest of the Imams himself ate horse-flesh, and when he reached this couplet:— "The Sufis celebrate in one moment two ‘Ids (great feasts) As spiders make qurban of a fly."
92.10
then I too, trusting in my own singleness of heart, thoughtlessly asked, "What is meant by the two ‘Ids?" This question annoyed the Shaikh and he angrily said, "Let Bayazid and Junaid, or Shibli and Mansur ask such a question as this. What have you to do with such a question?" And falling into this vein he spoke pargana to Ambethi, and all our efforts were centred on reaching that place in time to recite the early morning prayers in company with the Shaikh. The dawn had already appeared when, at three kurohs' distance from Ambethi, we put spurs to our horses, and regretted that we were not in time for the public prayers. We reached the Shaikh's masjid in Ambethi as the sun was about to rise. At that moment the holy Shaikh, having come out of his house, was just commencing his prayers with the “Allahu Akbar,” and he broke off, and we thought that we were just too late, but we nevertheless attained the great honour (which we sought). Now this act of the Shaikh was contrary to his usual custom, for he always recited the early morning prayers at a time when we thought that the true dawn had hardly appeared.
92.11
It chanced that towards the close of the same day the Shaikh was explaining the mysticism of the Sufis in the masjid, and he read some verses from the Divan of Khaja Hafiz. One of the companions of the late Husain Khan asked whose disciple Khwaja-i-Hafiz was, and the Shaikh said, “He was the disciple of Khwaja Naqshband,” (may God sanctify his soul!) Another, apropos of the same subject, asked “How was horse flesh regarded in the religion of the greatest of the Imams?” (i.e. was it lawful food or not?) The Shaikh replied that the greatest of the Imams himself ate horse flesh, and when he reached this couplet — “The Sufis celebrate in one moment two 'ids (great feasts) “Spiders make pemmican of a fly.” then I too, trusting in my own singleness of heart, thoughtlessly asked, “What is meant by the ‘two 'ids?’” This question annoyed the Shaikh and he angrily said, “Let Bayazid and Junaid, or Shibli and Mansur ask such a question as this. What have you to do with such a question?” And falling into this vein he spoke much, on the subject, and I, hanging my head with shame, repented my indiscretion. Husain Khan, biting his finger with consternation, looked ever and anon towards me, and his friends were all bewildered. Suddenly my lot was lightened by the rising of the (joyful) clamour which is heard on the appearance of the new moon of the id, and all rose and busied themselves in mutual congratulations and hand-shakings.
92.12
I rose, and on the plea of being fatigued went to recite my evening prayers in a tent which was pitched in a garden beside the masjid, feeling sick of life. When the holy Shaikh, going indoors, set food before his guests, he asked “Where is such an one?” (i.e., Badaoni), Shaikh Muhammad, his worthy successor, answered, “By reason of the impertinence of which he was guilty he could not appear in the masjid, and he absented himself also from the public prayers. The Shaikh then sent me some food from his own table, with his blessing, and I was somewhat consoled, and entertained hopes of forgiveness. Early the next morning Husain Khan went to Lakhnau, to join in celebrating the id there, and I alone remained in Ambethi. The holy Shaikh recited the prayers of the festival in his masjid and afterwards occupied himself in giving instruction in the book known as the ‘Awarif. Meanwhile Shaikh Muhammad rose up to intercede for me, and asked that my fault might be forgiven. The Shaikh sent for me, and breaking off his teaching turned to me with great kindness, and when I, my eyes full of tears, placed my head on his foot, he embraced me and said “I bear no enmity or malice in my heart against anybody.
92.13
Whatever I say is in the way of advice and spiritual instruction to the slaves of God, and abuse from me, as was the case with abuse from the prophet of God, (may God bless and save him), has on its object the same effect as praise (from another), and even if I utter a curse on anybody it has the same effect as a blessing.” Then, in affection, taking his cap from his blessed head, he gave it to me, and took me apart into the cell which was in the gate-house, and said “Perform your ceremonial ablutions in my presence, and recite your prayers.” I recited them wonderingly. He said to me, “Men say of me that I do not instruct students. What instruction can I give? My instruction and religious teaching are just this much, a tongue never weary of praising God and a thankful heart.” Then he became agitated like a stormy surging sea and said “My life is instruction sufficient for seekers after God, and walkers in His way.” Just then two darvishes from Sindh, breaking the Shaikh’s custom, began to sing outside an Indian melody in mournful and grating tones, and my spiritual condition underwent a change by means of the influence brought to bear on me at that time.
92.14
Apropos of this (influence) the Shaikh said that the great companions (of Muhammad), (may God be gratified with them), when they saw that the desert ‘Arabs newly converted to Islam were much affected by hearing the glorious Qur’an read, regretted their own state, and the leader of the faithful, Abu-Bakr, the faithful witness of the truth, (may God be gratified with him), said, “We were like you, but afterwards our hearts became hard,” that is to say, they became firmly fixed and immoveable, so that they were like stones for lack of ability to be softened. Then the Shaikh read some sentences which were quite unfamiliar to my ear, and gave me permission to use the following prayer constantly “O God, I seek protection of Thee against deafness, dumbness, madness, leprosy, and leucoderma.” When I took my leave and came to Lakhnau I made a stay of some days there, and the Shaikh would sometimes send me a piece of salt, which he used generally to hold in his hand and lick when in an assembly, reciting this saying of Muhammad, “Salt is a cure for seventy diseases, except death.” And he would sometimes also send me some uncooked rice, and sometimes an earthenware jar, and other presents, and he received my younger brother, the late Shaikh Muhammad, into the company of his disciples and pupils, and in a short time, being blessed with the holy Shaikh’s regard he acquired angelic qualities and a love for the practice of ascetism.
92.15
He generally observed the continued fast, and spent his time in reading the glorious Qur’an, in reciting God’s praises, in exorcism, and in works of supererogation, so that not one hour of his precious life was wasted, or was passed in idleness, as mine has been. “In respect of rose-water and the rose the decree of fate from time without beginning has been this, “That the former is a courtesan of the market place, and the latter a chaste and curtained dame.” And at that time he left the world, and it is certain that, preserving his faith intact, he retired to the garden of Rizwan. The venerable age of the holy Shaikh extended to more than eighty years, and even at that great age he begat children, and his departure from this abode of decay took place in the year H. 979 (A.D. 1571-72).