Sahaba - The Blessed

objections to great people’s words without properly
understanding what they mean. People who do so end up in
perdition. To reject the words of Ahmad the master, who is a
source of knowledge, fayz and irfân, stems from not knowing and
understanding him.”
19– Muhammad Mu’min Kubrawî of Belh city sent one of his
disciples to Imâm Rabbânî ‘quddisa sirruh’ for inâbat (repentance
for sins), tawba (repentance and invocation for the forgiveness of
sins, and resolution not to commit sins again), and sulûk (a term in
Tasawwuf, which means ‘to enter a religious order; to make
progress in one of the paths of Tasawwuf’). When the disciple
entered Imâm Rabbânî’s presence, he conveyed the salâms which
he brought from his master, from Sayyid Mîrekshâh, from Hasan
Qubâdânî, and from Qâdil Qudât Tulek, and added: My master
Mîr Muhammad Mu’min said, “I would go and be blessed with his
lectures and serve him till death were it not for the hindrances such
as my old age and the great distance. I would try to enlighten my
heart with his nûrs, which have not fallen to anyone else’s lot. My
body is far away, down here, yet my heart is up there. I beg him to
accept this faqîr, (i.e. Muhammad Mu’min himself,) as if I were
one of his pure disciples in his presence, and to scatter his blessed
nûrs into my soul. Kiss his hand on my behalf, too!” The disciple
kissed the Imâm’s hand again and, as he was leaving he said, “The
blessed people in the city of Belh request of you to send them
letters telling about sublime facts.” Upon this Imâm Rabbânî
‘qaddas-Allâhu sirrah-ul-’azîz’ wrote the ninety-ninth letter and
gave it to him together with a few other letters. Some time later
some devotees from Belh came to India with the report that upon
receiving the Imâm’s ‘quddisa sirruh’ letter Mîr Muhammad
Mu’min had read it with exuberant satisfaction and had said, “If
great Awliyâ such as Bâyezîd the Sultân-ul-’ârifîn and Junayd the
Sayyid-ut-tâifa were living now they would kneel down before
Imâm Rabbânî ‘quddisa sirruh’ and not even for a moment would
they be absent from his service.”
20– One of the scholars of his time said, “The share that falls to
the comprehension of scholars from Imâm Rabbânî’s ‘quddisa
sirruh’ writings is identical with whatsoever ignorant people
understand from the (words of metaphysical level called) hikmat
that they hear from the (deeply learned and wise scholars called)
hakîm.”
21– Another pious scholar of his time, whose religious practices
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