Farman No - 7 to 16.

Haq Mawlana Dhani Salamat Datar Sarkar Aga Sultan Muhammad Shah Imam has made the following Farman:

(22) I will make a Farman on Ibadat. Always practice God’s Ibadat. Every moment, every instant, one must remember God. In case you have forgotten and become negligent, I am reminding you of how to perform Ibadat?

You perform Ibadat Bandagi, then you will go to Paradise.

(23) “In the house of Ibadat-Bandagi, either talk about Ibadat or praise the Prophet, apart from that, any other matters should be discussed at home.

(24) God has said in the Quran, “Atiullah wa ati-ur rasoola wa ulil amri minkum” means God says, “Obey Me, obey the Prophet, and obey the Successor of the Prophet.”

(24) There was a faithful lady in the community of Hazrat Musa. Three men sent her a proposal. One among them was faithful (imaani), and two were faithless (be-imaan). She accepted the proposal of the faithful (imaandaar) and rejected the proposals of the other two. Because of that, both of them kept jealousy in their hearts; they killed the imaandaar person.

Hazrat Musa said, “Bring a cow and when you sprinkle its blood on the deceased, the deceased will come back to life.”

(25) They then requested, “Should we bring an old cow or a young one?” Hazrat Musa said, “Neither old nor young.” They asked, “What should be its color, white or red?” Hazrat Musa said, “Neither white nor red.” Then, they again asked, “Should there be a spot on its body?” Hazrat Musa said, “Yes, there must be a spot on its forehead.”

There lived (another) imaandaar in the city who had a cow bearing such a spot.

Both of them paid her the price of the cow and took the cow away. They slaughtered the cow and sprinkled its blood on the deceased; by this, the deceased became alive and announced that these two were the people who had killed him. Thus, both the faithless people (be-imaani) were executed.

Whenever a Farman is made, it is not correct to ask about it again. If I tell you, not to recite Dua, then you should not recite Dua. If I say that a certain work is rewarding, then again, you should not ask about the type of reward! Whatever may be the Farman, one must act accordingly.

(26) For the Farman being made, the one who questions again does so because he thinks that he is very clever and takes pride in it”.

Thereafter, Mawlana Hazar Imam made the Farman:

“If they had brought the cow according to the first Farman, there would have been no problems, but they suffered by asking again.”

(26) “Among all the sins, this is the greatest. Perhaps it looks trivial, but this sin is greater than all other sins, and it is also bad.

The Farman I make today has three motives:

Firstly, I am your Pir-Murshid, therefore, it is incumbent upon me to advise and guide you. You are my murid; therefore, it is incumbent upon you to follow every Farman I make.

The second objective is that I tell you as a friend.

The third objective is that. I say this for the one who hears the Farman but does not follow it, meaning he listens with his ears but does not accept it.

I am telling you that the worst of all sins is indulging in alcohol (sharab), so stay away from it.

(27) If one is in severe agony due to a disease and a hakim or a doctor who is exceptionally skilled and the best of the best advises that drinking this water (alcohol) is the only way to heal the disease, then it is permissible to drink it as there is no sin in it and it is not unlawful (haram). It is not advisable to drink during a mild illness.

(28) When a person visits a king or an influential British or Hindu individual, they approach with conscientiousness and harbor many good thoughts. At that moment, they see themselves as insignificant and speak humbly. They conduct themselves and communicate in a way that pleases both the other person and them.

(29) When he leaves home to visit the influential (big) one , his thoughts are solely on this person, and he goes with such determined intention that "We will visit him (big one) being united in our hearts (ek-dil), and our eyes will also be immersed in his words and fixed on him (big one) so that he (big one) does not feel that this person is not paying attention to what I am saying." For this reason, he offers his steadfast attention to him (big one). In this manner, he goes with such determination and pays attention to whatever he (big one) says, just in case his focus deviates from listening to him (big one) and he (big one) feels offended.

Now, put aside the story of the King, but when one goes before the King in this manner, then you yourself must think, how should one go before the Queen?

Then, you should ponder that if you go before the people of the world in this manner, then how should you go before God, who is the greatest of all?

When one comes during the time of Ibadat Bandagi, it is as if he goes to God.

God sees His worshipper (banda) and all creatures, but man (insaan) can not see Him because there is a veil before him. When there is a veil, how can he see by himself? When he is not able to see God, his thoughts cannot remain towards God because he does not see Him. Therefore, his attention cannot stay towards God.

But remember, when you perform God’s Bandagi, you are conversing with God during that time.

Physically, you cannot see God with your eyes, but in reality, you are speaking with God. From this, it can be understood that when one approaches the presence of God, he should do so with great ecstasy and happiness, in such a manner that God may be pleased with him; that way, he should go happily.

(32) “A man by the name of Safaan Ibn Aql came to Murtaza Ali and made a request, “Ya Mawla! I am one of your friends, but I have committed many great sins. Punish me for that, so that I am remitted from the punishment of life hereafter (akhirat).

When that man disclosed the sins committed by him, then Murtaza Ali said, “Your sins are of such nature that either I kill you by getting you plastered in the wall or kill you by the Zulfiqar or kill you by burning you in fire; only then will you be redeemed. Therefore, now you tell me about the type of punishment that your heart is willing to undergo, so that I can punish you accordingly.” At that time, the man requested, “Burn me in fire!”

When Safaan was placed in the woods and the fire was lit, at that time the fire did not have any effect on him.

(33) Hazar Imam made the Farman:

Alhamdulillah! You are also the friends of Amirul-Mominin Murtaza Ali; therefore, fire will have no effect on you either.

But that friend was a friend at heart. He was not just a friend by name;....but you become a friend at heart.

If you become a friend at heart, fire will not affect you either. You will achieve that status if you ensure it and become a friend at heart.

Look! Salmaan Faras was also a man like you. He was not any different. The Prophet used to say about him, “Hamshah-e-Salmaan”, which means “Salmaan is from my Ahl-e- Bayat”.

Then how much Ibadat must Salmaan have performed? And how he might have recognized Mawla Murtaza Ali?

There have been many others who were just like you. How they might have recognized Mawla for achieving a status like this?

(34) Inshallah, you are also friends of Murtaza Ali; therefore, be determined and become like them so that you also attain a status like them and are praised like them.

(34) “Once, when Prophet Muhammad Mustafa was sitting in the mosque, at that time Gabriel (Jibril) came with an Ayaat and said, “Ya Rasulillah! God has commanded that this Ayaat be conveyed to where the worst of the worst people reside.”

When the companion reached halfway with that Ayaat, then Nabi Muhammed told a man “Bring back that companion to me”.

The Nabi Saheb took the Ayaat from him, handed it over to Murtaza Ali, and said, “You take this Ayaat to a place and convey where the worst of the worst people reside.

At that time, there were many other companions sitting there who asked the Prophet, “Ya Rasulillah! Earlier, you had handed over the Ayaat to one companion, but you called him back and took the Ayaat from him and handed it over to Murtaza Ali. What is the reason?

(35) The Prophet said that “I received a command from God that recognize that companion, but he does not recognize me.”

“The reason for giving the Ayaat to Mawla Murtaza Ali is that Murtaza Ali knows God. Similarly, God also knows Murtaza Ali. Murtaza Ali is from my descendant. Likewise, Murtaza Ali is from me, and I am from Murtaza Ali. God is also pleased with Murtaza Ali and Murtaza Ali is also pleased with God; therefore, I gave that Ayaat to Murtaza Ali.”

Mawlana Hazar Imam then said:

“Inshallah! You recognize Murtaza Ali, and Murtaza Ali recognizes you, because of which, Inshallah, you will be with Murtaza Ali at Hauj-e-Kausar, and Murtaza Ali will provide you with the water of Hauj-e-Kausar to drink.”

(36) When Nabi Muhammad Mustafa went to perform the final hajj i.e., the last hajj, and when he was halfway back after performing the hajj, he arrived to a place called ‘Ghadir-e-Khumm’. At that time, all the people of the caravan, those who had gone ahead and those who had remained behind, also gathered there.

Hazrat Nabi Muhammad Mustafa said to them, “Now my time is almost over, i.e., now I am in this world for a few more days. So, I am saying to you that all the Farmans revealed by God to date have been conveyed to you by me in their true form. Tell me, is this true or not?”

At that time, all people said, “Yes! You have conveyed to us all the Farmans of God.”

Mawlana Hazar Imam then made the Farman:

“This Hadith is accepted even by the Sunnis. This Hadith was written by a Sunni. This Hadith is handwritten by a skilled Sunni named Zahora; that I am narrating to you.

(37) The Prophet said, “Will you testify that I was your Prophet?” At that time, they said, “Indeed! We will testify that you were our Prophet.”

The Prophet said, “I, too, testify that I am your Prophet and God has sent me amongst you as your Prophet.”

Thereafter, the Prophet said, “I am leaving behind two things; those two things shall continue till the Day of Judgement and shall remain together up to Hauj-e-Kausar.”

"The Prophet said, 'What are those two things? One is my progeny-successor (aale-janashin), and the other is the Quran. Both of these shall continue together until the Day of Judgment and shall remain united until the Hauj-e-Kausar."

At that time, Hazrat Nabi Muhammad Mustafa, holding the hand of Hazrat Ali, said to all people, “After me, my successor (janashin) is Murtaza Ali. Whoever has love for Murtaza Ali will always remain with Murtaza Ali up to Hauj-e-Kausar!”

Then, Mawlana Hazar Imam took the names of two mountains and made the Farman:

“Hauj-e-Kausar is as big as the distance between these two mountains.”

Mawlana Hazar Imam then made the Farman:

“From one end to the other end of Hauj-e-Kausar there are such things that radiate, and their light shines like the stars shine in the sky. Like the stars that shine all around the sky, there are stars all around Hauj-e-Kausar and they radiate and generate light.”

Thereafter, Mawlana Hazar Imam made the Farman:

“After that, the Prophet told them: “I am appointing Murtaza Ali as my successor (janashin) and my heir (wasi) over you. Testify this before God that I had appointed Murtaza Ali my heir (wasi) and had placed him over you.”

(38) They said, “Certainly, we will testify and acknowledge that you had appointed Murtaza Ali as your heir (wasi) over us.”

At that time, holding both the hands of Murtaza Ali, the Prophet raised him and said, “I am the Rasool of God, and my heir (wasi) is Mawla Ali. Of whomsoever I am the Mawla, Ali is the Mawla!”

The Prophet said, “Acknowledge this and testify to it before God!” At that time, everyone agreed.

From there, the Prophet and Mawla Murtaza Ali returned home. An Arab named Ebrahim Ibn Haaras, a man of high position, came to the Prophet from his house, riding a camel. After learning about the event of ‘Ghadir-e-Khumm,’ he said, 'Whatever Farmans of God you conveyed to us and asked us to testify to, we agree that you were right."

Thereafter, Mawlana Hazar Imam made the Farman:

“Then that Arab said to Rasulillah, 'You told us that God has ordered us to say the Namaz. We accepted that Farman, and you spoke it as the truth.

After that, you told us about fasting (roza), and we accepted that as a true Farman as well.

Then you instructed us to give zakat, i.e., khums, which you said was true, and we agreed.

Again, you made the Farmans regarding hajj, which you affirmed as true, so we accepted that too.

(39) Despite doing all this, you were not content, and now you are placing a burden upon us and appointing your paternal cousin as Mawla over us.”

That Arab said, “You are entrusting us with this burden of your paternal cousin Ali, is it a Command of God to you? Or are you entrusting your paternal cousin to us as per your own wish?”

At that time, Prophet Muhammad Mustafa said, “I do not perform even a single act without the Command of God, and I do not speak a single word without the Command of God.”

“The Arab then left riding on the camel. He was very angry at that time. On the way, in a state of anger, he said to God, ‘O God! If you have commanded the Prophet to appoint Murtaza Ali over us, then instead of that, send a shower of stones upon us; we would be happy to endure it’.”

Mawlana Hazar Imam made the Farman:

“At that very moment, a stone fell from the sky on that Arab. Thus, he was condemned to hell.”

Thereafter, Mawlana Hazar Imam made the Farman:

“On the Day of Judgement, Murtaza Ali will intercede for you and, holding your hands, he will take you with him to Paradise, offer the water of the Hauj-e-Kausar to those who will be the momins. Inshallah!”

(43) “A king went into the forest to hunt and saw a hakim along the way. Hakim here does not mean a doctor but rather a Darvesh. That Darvesh was sitting in one place. That Darvesh, who had left his house and family, lived in the forest, absorbed in God’s love. The king met the Darvesh, and they both began talking about worldly matters.

The Darvesh said, “The analogy of the world is like a carefree elephant attacking a man. That man climbs a tree to save his life, but the carefree elephant shakes the trunk of the tree. As a result, the man’s feet slip from the branch, and he hangs on by clutching the aerial root of the tree.

Amidst all this movement, drops of honey from a beehive on the branch above fall into the man’s mouth.

As On the other side, two mice, one white and one black, are gnawing on the aerial root the man is holding onto. Below, there is a deep well where a python with a fiery mouth lies.”

In this way, despite being surrounded by danger on all sides, the man forgets to protect himself because he cannot leave the taste of honey dropping from the beehive.

Finally, the black and white mice gnaw through the aerial root, causing the man to fall into the mouth of the python in the well below.”

“When the Darvesh finished the story, the king asked for its meaning. The Darvesh explained, ‘The honey represents a wife, children, worldly wealth, and riches. The well and the python symbolize hell. The white and black mice represent day and night.”

The king liked this conversation very much.

(44) Mawlana Hazar Imam then made the Farman:

“There are three categories of people in the world.” Giving its example he made the Farman:

“First, having more money,

Second, having less money,

Third, the poor means those without money.

When one rich man (having more money) goes to the house of another rich man, he is treated with great hospitality and is welcomed with respect and honor.

When the second one, who has less money, visits a person with more money, he will be treated with less respect.

When a poor person goes to the man who has more money, he is not permitted to enter the house.

These three were friends. Amongst them the one with more money became poor, the king ordered him to be beaten with a stick for some sin he had committed. At that time, he sought forgiveness and pleaded with the king not to beaten.

Later, the now-poor man went to the friend having more money for help, but the friend did not respond properly and said, “I cannot do anything before the king”.

Now this poor man went to the man with less money, who also said, “I cannot help you”.

Then he approached his poor friend and said, “I have never shown you any hospitality; nevertheless, please go to the king as guarantor and free me.”

His poor friend went to the king; pacified the king became his guarantor and freed him.

The king asked hakim, “What is the meaning of this example?”

Then the hakim said that the one who became sinful and had to go before the king is an ‘insaan’.

(45) The one who had more money whom he entertained refers to ‘worldly wealth, in whose pursuit he ruined himself.

The poor person who freed him is the ‘Ibadat of God’.”

Thereafter, Mawlana Hazar Imam made the Farman:

“There are very few people in the world who practice Ibadat. One will be questioned for not having practiced Ibadat.

People remain absorbed in money and do not attend Jamatkhana. Most people pray for enormous wealth but attend Jamatkhana rarely.

There are always three hundred and thirteen (313) momins in the world. If those three hundred and thirteen people do not exist, then the world will not function.

Give a just reply; you seek to be blessed with children, but why do you not love Jamatkhana? You love wealth even more than Ibadat!”

Thereafter, Mawlana Hazar Imam made the Farman:

“On the Day of Judgement, neither children nor wealth will be of any use; Ibadat will be useful.”

When the Great King, God, takes account, no one will be helpful at that time.

One, who is a Darvesh, performs Bandagi and also conducts business.”

Thereafter, Mawlana Hazar Imam made the Farman:

“Hazrat Imam Zayn-al-Abidin went to his garden at noon and advised all to sell dry fruits (meva) at a certain price, not at a low price. But the Imam used to sell at a price of his own choice. He would sometimes sell at a low price and sometimes not sell at all.

(46) God has given you 24 hours, from that; you should perform Ibadat for one and a half to two hours. I am sure that now you will go to Jamatkhana with love and affection.”

He cited an example and made the Farman:

“If any of your children who have gone outside return, how would you go to receive them? You should go to Jamatkhana with even more love than that.

(47) Inshallah, prioritize the work of the akhirat (hereafter) first and foremost; the world in abundance will follow.

You come to me and say that we want the greatness of akhirat, but if you do not forsake the world, how will you acheive it?

Do not tie your heart to the world; tie it to Ibadat.

True (haq) bread is to eat one's own bread, remember the akhirat, and not forget.

perform Ibadat and recognize God.

Ya Ali Madad