HADHRAT ZUNNOON MISRI (rahmatullah alayh)
1. Prior to his renunciation of the world, Zunnoon Misri (rahmatullah alayh) was told of an Aabid (worshipper) who had imposed severe penances on himself. When Zunnoon Misri located the Aabid, he found the latter hanging upside down from a tree. The Aabid was addressing himself, saying:"O nafs! As long as you do not comply with my wishes in worshipping Allah, I shall keep you in this suffering until you perish."
This sight reduced Zunnoon to tears. The Aabid said: "Who is weeping for a shameless sinner?" After exchanging salaams, Zunnoon went in front of the Aabid who said: "My body is not co-operating in the ibaadat of Allah. I am therefore punishing it."
Zunnoon: "I was under the impression that you had committed murder or some other major sin, hence this server self-imposed punishment."
Aabid: "There is no greater sin than association with people. All sins stem from this sin."
Zunnoon: "Truly, you are a great Zaahid."
Aabid: "If you want to see a great Zaahid, go onto that mountain."
Zunnoon Misri climbed the mountain. When he reached the top he saw in the distance a hut, as he approached the hut, he saw a decomposed human leg laying nearby. From inside the hut emerged a buzrug with one leg. Obviously, the cut-off leg had belonged to him. When Zunnoon asked for an explanation, the buzrug said:"One day while sitting in my place of ibaadat, a beautiful woman passed nearby. In a moment of weakness my nafs urged me to get up to take a look. As I got up and took a step forward, I heard a Voice rebuking: 'Have you no shame! For 30 years you have been worshipping Allah Ta'ala, but today you are obeying shaitaan!"
Overcome with fear, shame and remorse, I cut off the leg which had taken the first step in the direction of transgression. Why have you come to this evil sinner? If you wish to meet a great Aabid, go to the peak of that mountain." (He pointed in the direction of the mountain.)
The height of the mountain deterred Zunnoon Misri from making an attempt to climb it. The buzrug then narrated the following account of the Aabid:
"He has been worshipping on that mountain for a considerable period of time. Once when someone said to him that a person obtains food only by working and earning a living, he vowed not to eat any food earned by human being. He passed his time in ibaadat. After undergoing the rigours of hunger for some time. Allah Ta'ala sent a swarm of bees. He lived on the honey prepared by these bees."
The meetings and talks of these saints made a profound impact on Zunnoon Misri. He repented and resolved to spend his life in the remembrance of Allah Ta'ala. As he came down the mountain he observed a blind bird on a tree. While he was reflecting on the source of the blind bird's sustenance, he saw the bird settling on the ground and pecking the soil with its beak. Miraculously a tray filled with seeds, emerged. Then there emerged a second container filled with water having the fragrance of roses. After satisfying itself, the bird returned to the tree-top and the utensils miraculously disappeared. Zunnoon's tawakkul and yaqeen were solidified by this episode.
As he walked in the forest he met a few of his old friends who had discovered a trunk of treasure. They were busy sharing the treasure. A board on which was inscribed the Name of Allah Ta'ala was also with the treasure. When they offered Zunnoon a share of the treasure, he declined and took the board and kissed the Name of Allah Ta'ala. That night in a dream a Voice said to him: "The others chose the wealth of the world. You chose Our Name. We have opened the doors of knowledge and wisdom for you." 2. Soon after his reformation, Zunnoon Misri was making wudhu at the river. Nearby was a mansion. A beautiful woman was standing on the veranda. Zunnoon approached and greeted. The woman said:"O Zunnoon, at first I thought you were a mad man. As I took a closer look and reflected, I thought you were an Aalim. As I examined you more, I thought you were an Aarif. Now that you have approached me, I have realised that you are none of the three."
Zunnoon asked for an explanation. The woman said:"If you were a madman, you would not have made wudhu. If you were an Aalim, you would not have looked at a ghair mahram female. If you were an Aarif, your mind would not have been occupied with anyone besides Allah Ta'ala."
The woman then miraculously became invisible, disappearing from sight. It was then that Zunnoon understood that the figure was not a woman, but a being appointed by Allah Ta'ala for his admonition.
3. One day while in a boat, a merchant's pearl was missing. Zunnoon was accused of having stolen it. He was severely assaulted. While the people were beating him, he raised his head to the heaven and said:"O Allah! You know that I am not a thief." Instantaneously thousands of fish, each with a pearl in its mouth, appeared on the surface of the water. Zunnoon took one pearl and handed it to the merchant. When the people observed this wonderful miracle they were full of remorse and apologised profusely. From that day he was called Zunnoon which means the man of the fishes.
4. Zunnoon's piety exercised a profound impact on his sister. One day while she was reciting the aayat
she exclaimed: "O Allah! You bestowed mann and salwaa to Bani Israaeel, but not for the people of Islam. I shall not sit as long as You do not bestow to us too mann and salwaa."
As she spoke, mann and salwaa began raining on her. She left home the very same moment, entered the wilderness and was never again seen.
(Explain mann and salwaa)
5. Once along his travels, he saw thousands of people had assembled by a mountain. When he enquired he was informed that once a year a buzrug emerged from the mountain. He would blow on the crowd and all the ailing people would immediately be cured. Zunnoon Misri also waited. Ultimately, a very old, frail and weak man emerged from the mountain side. His eyes were deep in their sockets. As he emerged, the mountain trembled. The buzrug faced the crowd and blew on the people. As he turned to leave, Zunnoon grabbed hold of his cloak and said: "You have cured the people of their physical ailments. Cure me of my spiritual ailments."
The buzrug said: "Leave my cloak. Allah is watching. He is observing that you have turned to another being besides Him. I fear that He may assign me to you and you to me."
He then violently broke free and disappeared into the mountain.
6. Once when Zunnoon Misri was found to be weeping profusely, he was asked for the reason. He said: "Last night I dreamt that Allah Ta'ala said:"When I created mankind, they split into ten groups. When I presented the world to them, nine groups inclined towards it. One group turned away from it. This one group split into ten groups. I presented Jannat to them. Nine groups inclined towards it. One group did not incline towards it. Then this group split into ten groups. I presented Jahannum to them. Nine groups fled from it. One group did not flee. I said: You did not incline to the world, neither did you desire Jannat nor feared Jahannum. What do you desire?"
They responded: "You know what we desire."
This small group of Allah's creation, namely, the select Auliyaa, desire nothing besides the Vision of Allah Ta'ala. Their ibaadat is not for the acquisition of thawaab and Jannat nor for the fear of Jahannum. The only motive is the Pleasure of Allah Ta'ala.
7. A young lad (minor) came to Zunnoon Misri and said: "I have inherited one hundred thousand dinars which I wish to present to you." Zunnoon said: "As long as you have not attained puberty, it is not permissible for you to spend your wealth." After the boy became baaligh (i.e. attained puberty), he came and contributed all his wealth in the path of Allah.
8. Once this lad (mentioned in No. 7 above) observed that Zunnoon Misri was in extreme difficulty due to poverty. He said: "Alas! If I had wealth today, I would have given it to you today." Zunnoon thought: "This lad has not yet fully understood the meaning of faqr." By the permission of Allah, Zunnoon Misri miraculously produced three pearls. He sent the lad with the pearls to the jeweller to ascertain the value of the pearls. He went and returned saying the each pearl was valued at 100 dinars (gold coins). Zunnoon instructed the lad to crush the pearls and discard them. He commented: "Understand that the Fuqaraa are not in need of wealth."
9. Zunnoon Misri said: "I admonished people for 30 years, but only one man correctly found the path of Allah. He was a prince. Once he came to my Musjid and heard me admonishing myself. I was saying: "There is no greater ignoramus then the weakling who fights the most powerful one." The prince said: "Explain clearly, what you are saying so that I too understand." I said: "Who is a greater ignoramus than one who fights with Allah Ta'ala?" (i.e. Transgresses the laws of Allah Ta'ala.)
The prince left. He returned the following day and said: "Show me the way of reaching Allah Ta'ala." I said: "There are two ways – A short route and a long route. The long route is to abandon desires. The short route is complete renunciation of the world and everything besides Allah Ta'ala." The prince opted for the short route. He renounced the world donning the simple shawl of the Sufis, he set off into the wilderness engrossing himself in Allah's ibaadat. Finally he entered into the rank of Abdaaliyat."
10. A man came to Zunnoon Misri and complained of heavy debt. Zunnoon picked up a stone. As he touched the stone, it turned into a precious stone. The man took the stone, sold it and paid his debts.
11. One Eid night, Zunnoon Misri developed an intense desire for some delicious food. He said to himself: "If you agree to perform two raka'ts in which you complete the entire Qur'aan, I shall feed you delicious food." He commenced the Salaat and by morning time he had recited the whole Qur'aan in two raka'ts. Now his heart was delighted. He felt that after ten years of depriving himself of delicious food, he will be satisfying himself. This thought constrained him to vow: "I take oath by Allah that I shall never fulfil your desire."
Just when he took the oath, a man with a pot of delicious food approached and said: "I am a poor man. My family had not tasted delicious food. Today I had managed to have this food prepared for them because it is Eid. I fell asleep and in a dream Rasulullah ( صلى الله عايه وسالم) appeared and said to me: "If you wish to meet me on the Day of Qiyaamah, then give this food to Zunnoon Misri and tell him to enter into a peace pact with his nafs for a short while. He should eat a few morsels from this food."
In obedience to Rasulullah's ( صلى الله عايه وسالم) command, Zunnoon Misri ate a few morsels. The man then took the pot and returned to his family.
Once an oath is taken, observance of it is incumbent provided that it is lawful. If for some reason the oath is violated (as in this episode), kaffaarah (compensation / expiation) is incumbent. The kaffaarah for violating a Qasam (oath) is to fast three days in a row. If due to extreme illness which is incurable or extreme old age one is unable to fast, then ten masaakeen (poor Muslims) should each be given two full meals or each one may be given the current Sadaqatul Fitr amount.
12. People were unable to comprehend his mystical statements. They accused him of being a Zindeeq (heretic / kaafir). He was put in chains and taken to the Khalifah who ordered him imprisoned for forty days. While he was in prison, his sister sent him some food, but he did not eat of it. After he was released, she said: I had prepared the food from halaal earnings." Zunnoon Misri said: "Yes, but the guard who brought the food was an oppressor."
Even the touch of a Zaalim (oppressor) spiritually contaminates the food. Such food affects the lofty spirituality of the Auliyaa. On his release the Khalifah posed certain intricate questions to Zunnoon. All present in court were amazed at the wonderful answers which he gave very eloquently. The king was so touched that he became Zunnoon's mureed and sent him to Egypt in great honour.
13. On an intensely cold day when the entire wilderness was covered with ice, Zunnoon Misri saw a Jew scattering seeds on the ice.
Zunnoon: "What are you doing?"
Jew: "Today the ground is covered with ice. I am scattering seeds for the birds. Perhaps Allah will grant me its reward."
Zunnoon: "The seeds of an alien (i.e. kaafir) are unacceptable there (i.e. in Allah's Court)."
Jew: "Be it so. Nevertheless, Allah is seeing what I am doing. This suffices for me."
Sometime thereafter, during the days of Hajj, to his surprise and amazement Zunnoon Misri saw the same Jew making tawaaf around the Ka'bah with deep devotion. He said to Zunnoon: "See, how rewarding was my scattering of seeds. Just look at the beautiful reward I received." With great animation Zunnoon Misri supplicated: "O Allah! In return for a few seeds you bestowed this favour to a Jew who was engrossed in kufr for 40 years."
Zunnoon heard a Voice saying:"I do as I please. No one can comment on My affairs."
Allah Ta'ala is Independent. He is not bound by any laws. He acts as He pleases. Ikhlaas (sincerity) is rewarded by Allah Ta'ala with the treasure of Imaan. A kaafir who is sincere in his quest for the truth will find the Path of Imaan leading to Allah Ta'ala.
14. In a dream, Zunnoon Misri asked a friend who had died: "How did you fare by Allah Ta'ala?" His friend replied: "Allah Ta'ala forgave me because of two things: While on earth I had never taken anything from anybody and I had never filled my stomach for fear of becoming lazy in ibaadat."
15. Zunnoon Misri said:
"Glory unto Allah Who protects the People of Ma'rifat (the Auliyaa) from worldly relationships with the fear of Aakhirah."
"The greatest veil (barring one from Divine Proximity) is the eye which does not see the prohibited things."
"A man whose stomach is filled with food does not acquire Hikmah (divine wisdom)."
"The most prosperous man is he who dons the raiments of taqwa."
"The body of a small-eater remains healthy, as the soul of one who abstains from sin remains healthy."
"There is nothing surprising when a man is patient in calamity. Surprising is his pleasure and contentment in calamity."
"Those who fear Allah, find the Straight Road. Those who lack fear, go astray."
16. Zunnoon Misri listed the following acts as causes for the corruption and degeneration of Muslims:
Deficiency in righteous deeds.
Obedience to shaitaan.
The idea that Maut is a distant event.
Abandoning the pleasure of Allah and pursuing the pleasure of people.
Abandoning the Sunnah for the sake of nafsaani desires.
Citing the errors of the Akaabir (Senior Ulama and Auliyaa) in justification of one's own faults, while ignoring their excellences and to denigrate the on account of some error.
17. "The sign of divine love is complete conformity with the Sunnah of Allah's Habib (i.e. Rasulullah – b)."
Conflict with the Sunnah testifies to the hollowness of the claim of love for Allah Ta'ala. Without strict obedience to the Sunnah, love for Allah Ta'ala is impossible.
18. Zunnoon Misri said: "Conform with Allah. Admonish people. Oppose the nafs. Abhor the enemy (i.e. shaitaan)."
Abhorrence for shaitaan is to refrain from following his commands.
19. "When Allah loves a man, He revels to him the faults of his own nafs. When He wishes to disgrace a man, He conceals his faults from him."
20. "A pious man neither looks at evil nor listens to evil."
"I have not seen a better guide showing the path of Ikhlaas (sincerity) than khalwat (solitude)."
"A man who adopts khalwat, clings to the pillar of Ikhlaas."
"A Sufi is one who instructs others to do such virtuous deeds which he himself has already practised."
21. Describing the meaning of an Aarif, Zunnoon Misri said: "An Aarif is one who fears Allah Ta'ala. His fear for Allah increases every moment because he constantly progresses in his state of Qurb-e-Ilaahi (Nearness to Allah). The sign of an Aarif is that while he is among people, he is in actual fact far from them. Whoever lacks these attributes is not an Aarif, for the Qur'aan says: "Verily, among the servants of Allah only the Ulama fear Him." (Ulama in this context refer to the Ulama-e-Rabbaani, the Aarifeen.)"The condition of the Aarif is ever-changing because mysteries of the spiritual realm constantly unfold for him. The Aarif is the most cultured and most respectful in creation. Ma'rifat (divine knowledge) develops him at all times."
22. He said: "There are three kinds of Ma'rifat.
Ma'rifat-e-Tauhid – This is the knowledge of the Unity of Allah. Every Muslim in general, possesses this degree of Ma'rifat.
Ma'rifat-e-Hujjat wa Bayaan – This is the knowledge of Scholars of Islam. It refers to the higher knowledge of the Shariah which the Ulama in general posses.
Ma'rifat-e-Sifaat – This is the knowledge of Allah's attributes. It is a revealed / inspired knowledge of the transcendental and spiritual realities. Allah Ta'ala reveals this knowledge to his select Auliyaa only.
23. "A man who lays claim to Ma'rifat is a liar."
24. "The king of the Aakhirah is the Zaahid and the king of the zaahid is the Aarif."
25. "Entering into companionship with Allah Ta'ala means to abstain from all things prohibited by Him."
26. He said: "There are four symptoms of a diseased heart: (i) It does not experience the sweetness of ibaadat. (ii) It is devoid of fear for Allah Ta'ala. (iii) It derives no lesson from the things and events of the world. (iv) It does not put into practise knowledge."
27. He said:
"When a man has reached the stage of Uboodiyat, he abandons the pleasure of the world."
Uboodiyat is the condition of perfect slavery – being the obedient slave of Allah. It is a stage subservient to Allah's Will.
"Knowledge is present, but there is a dearth of actions which conform with knowledge. There is a dearth of ikhlaas (sincerity) in actions."
"Love is present, but there is a dearth of truth in love."
"While the masses repent for sin, the elite (i.e. the Auliyaa) repent for ghaflat (carelessness, forgetfulness or not being always alert)."
28. Zunnoon Misri, speaking on taubah said: "There are two kings of taubah (Repentance):
(a) Taubah Inabat which means repentance due to fear for Allah Ta'ala.
( صلى الله عايه وسالم) Taubah Istijaabat which means repentance due to shame for Allah. The servant feels ashamed of the deficient ibaadat he offers, hence he repents.
All parts of the human body have their own respective ways of Taubah. The Taubah of the heart is to resolve to abstain from haraam. The Taubah of the eyes is to resolve to guard them from looking at haraam. The Taubah of the ears is to resolve to prevent them from listening to haraam. The Taubah of the hands is to restrain them from stretching towards haraam. The Taubah of the feet is to prevent them from walking towards haraam."
29. He said:
"The deeds of one who fears Allah Ta'ala are excellent and the deeds of one who has hope in Allah Ta'ala are beneficial."
"Fear should be more than hope."
Khauf (Fear for Allah) and Rajaa (Hope in the mercy of Allah) are excellent attributes. Excess in any of these attributes is detrimental for spiritual progress. The equilibrium (i'tidaal) degree is to have slightly more khauf than rajaa. An excess of rajaa leads to negligence and deficiency in righteousness while an excess of khauf can lead to hopelessness, inertia and abandonment of righteous deeds.
"The nourishment of my soul is Thikrullah."
"Shame is to always fear punishment for sins already committed."
"Man speaks (to Allah) because of love. He remains silent because of shame and he becomes restless because of fear."
"Taqwa is to prevent the body from the pollution of sins and the soul from futile talk and to be in constant contemplation of Allah Ta'ala."
"Restraining the eyes and mind from indulgence in prohibited things is also muraaqabah (contemplation on Allah Ta'ala.)."
"Tawakkul is not to have any expectation regarding anyone; to repose all trust on only Allah Ta'ala and to remain an obedient slave."
"Uns (a lofty stage of divine love) is that the heart is diverted from all worldly relationships and to be imbued with love for Allah and His friends."
"Fikr (to be concerned and in contemplation) is the key of ibaadat."
"Opposing nafsaani desires is a sign of having attained Allah Ta'ala."
Such Attainment have limitless ranks of progress and elevation. The more the servant struggles against his nafs, the greater will be his degree of Wisaal-e-Haqq (Attainment of Allah's Proximity).
"Perpetual contemplation of the heart unlocks the truth of the transcendental realm for the soul."
"Among the demands of Ikhlaas is to save yourself from your enemy (shaitaan)."
"The sign of ikhlaas is that you do not become pleased when praised nor are you grieved when criticized."
"An example of seeing with the eyes is Ilm (knowledge) and an example of seeing with the heart is Yaqeen (faith as a result of spiritual vision)."
"A man who does not guard his nafs is devoid of ikhlaas."
"He who fears Allah, turns towards Allah."
On the contrary, a person fearing worldly objects, flees from them.
"A contented man experiences greater comfort than all the people of the world. He is the chief of all." Contentment here means to be happily satisfied and pleased with whatever condition and circumstance Allah Ta'ala has decreed, be it prosperity or adversity. The one who possesses the attribute of Qanaa-ah (contentment) is happy and comfortable in all states.
"A man who strives in something which is not beneficial for him, destroys what is beneficial for him."
"A man who truly fears Allah Ta'ala possesses true friendship of Allah. His intelligence attains perfection."
"If you are unable to ascertain a man's baatini state (his spiritual and moral conditions) from his zaahiri state (practical deeds, characteristics, and outward appearance), do not enter into companionship (suhbat) with him."
A morally and spiritually elevated soul exudes its beautiful effect on the appearance and physical body of a pious man. If these effects are not discernable, the suhbat of such a man of unknown character should not be cultivated.
"A man whose heart is engrossed in Allah's remembrance forgets all things besides Allah Ta'ala."
30. Someone asked: "When can a man traverse the path of Khauf (the Road leading to Divine Proximity)?" Zunnoon Misri said:
"When he considers himself to be (spiritually) sick and he refrains from the world because he fears deterioration of his sickness."
31. Zunnoon Misri was asked: "What is the sign of Khauf?" He said: "To become fearless of all things besides Allah Ta'ala." Such Khauf is cultivated by obedience to the Sunnah, adoption of the Sunnah, perpetual Thikr, Muraaqabah (contemplation / meditation) and Muhaasabah (always taking a self-reckoning of one's deeds).
32. Zunnoon Misri said:
"Solitude is to be divorced from one's nafs."
"Everything which produces forgetfulness of Allah is called dunya (the world)."
"A malicious man is he who neither knows the Road of Allah nor asks others for the direction."
33. Giving naseehat to Hadhrat Yusuf Bin Husain (rahmatullah alayh), he said:
"Oppose your nafs to conform with Allah. Do not oppose Allah to conform with your nafs. Never despise any person even if he happens to be a mushrik for it is possible that he repents and is accepted in the Divine Court."
34. Someone asked for naseehat. Zunnoon Misri said: "Cultivate love for Allah. He will make you independent of all people. Oppose your nafs as long as it has not become submissive. When calamity befalls you, adopt sabr. Spend your life in the remembrance of Allah."
35. He said: "Do not be concerned of the past nor of the future. Consider the present as an opportunity."
Man should not squander his time in idle and futile ideas and thoughts either of the past or future. Every moment he gains should be utilized constructively, i.e. for the development of his Aakhirah.
36. Zunnoon Misri was asked: "What is the sign of a man who has gained perfect recognition of his nafs?" He replied: "He is always suspicious of his nafs. He never trusts his nafs."
37. While Zunnoon was in his last illness, someone asked: "What do you wish for?" He said: "That I become aware (of my last) sometime before Maut arrives." He then recited some verses:
Fear has indisposed me;
Yearning has scorched me;
Love has killed me;
Allah has resurrected me.
He then became unconscious. When he opened his eyes, Yusuf Bin Husain asked for some naseehat. Zunnoon said: "Don't engage me in conversation. Allah's favours have cast me into bewilderment." His soul then took flight from his earthly body.
38. On the night Zunnoon Misri died, 70 Auliyaa saw in their dreams Rasulullah ( صلى الله عايه وسالم) saying: "I have come to welcome the friend of Allah."
39. On his death, people saw the following words miraculously inscribed on Zunnoon's forehead: Translation:
He is the beloved of Allah.
He died in the Love of Allah.
He is the one killed by Allah.
He was smitten by the Sword of Allah.
40. The heat was unbearably hot when Zunnoon's Janazah was taken. Flocks of birds hovering over his Janazah provided shade.
41. As Zunnoon's Janazah passed by a Musjid, the Muath-thin was proclaiming:
Zunnoon raised his Kalimah finger. Thinking that perhaps he was alive, the people put down the Janaazah. When they examined his body they confirmed he was dead. However, his finger remained outstretched testifying to the Unity of Allah Ta'ala. Several attempts to lower the finger failed.
This sight reduced Zunnoon to tears. The Aabid said: "Who is weeping for a shameless sinner?" After exchanging salaams, Zunnoon went in front of the Aabid who said: "My body is not co-operating in the ibaadat of Allah. I am therefore punishing it."
Zunnoon: "I was under the impression that you had committed murder or some other major sin, hence this server self-imposed punishment."
Aabid: "There is no greater sin than association with people. All sins stem from this sin."
Zunnoon: "Truly, you are a great Zaahid."
Aabid: "If you want to see a great Zaahid, go onto that mountain."
Zunnoon Misri climbed the mountain. When he reached the top he saw in the distance a hut, as he approached the hut, he saw a decomposed human leg laying nearby. From inside the hut emerged a buzrug with one leg. Obviously, the cut-off leg had belonged to him. When Zunnoon asked for an explanation, the buzrug said:"One day while sitting in my place of ibaadat, a beautiful woman passed nearby. In a moment of weakness my nafs urged me to get up to take a look. As I got up and took a step forward, I heard a Voice rebuking: 'Have you no shame! For 30 years you have been worshipping Allah Ta'ala, but today you are obeying shaitaan!"
Overcome with fear, shame and remorse, I cut off the leg which had taken the first step in the direction of transgression. Why have you come to this evil sinner? If you wish to meet a great Aabid, go to the peak of that mountain." (He pointed in the direction of the mountain.)
The height of the mountain deterred Zunnoon Misri from making an attempt to climb it. The buzrug then narrated the following account of the Aabid:
"He has been worshipping on that mountain for a considerable period of time. Once when someone said to him that a person obtains food only by working and earning a living, he vowed not to eat any food earned by human being. He passed his time in ibaadat. After undergoing the rigours of hunger for some time. Allah Ta'ala sent a swarm of bees. He lived on the honey prepared by these bees."
The meetings and talks of these saints made a profound impact on Zunnoon Misri. He repented and resolved to spend his life in the remembrance of Allah Ta'ala. As he came down the mountain he observed a blind bird on a tree. While he was reflecting on the source of the blind bird's sustenance, he saw the bird settling on the ground and pecking the soil with its beak. Miraculously a tray filled with seeds, emerged. Then there emerged a second container filled with water having the fragrance of roses. After satisfying itself, the bird returned to the tree-top and the utensils miraculously disappeared. Zunnoon's tawakkul and yaqeen were solidified by this episode.
As he walked in the forest he met a few of his old friends who had discovered a trunk of treasure. They were busy sharing the treasure. A board on which was inscribed the Name of Allah Ta'ala was also with the treasure. When they offered Zunnoon a share of the treasure, he declined and took the board and kissed the Name of Allah Ta'ala. That night in a dream a Voice said to him: "The others chose the wealth of the world. You chose Our Name. We have opened the doors of knowledge and wisdom for you." 2. Soon after his reformation, Zunnoon Misri was making wudhu at the river. Nearby was a mansion. A beautiful woman was standing on the veranda. Zunnoon approached and greeted. The woman said:"O Zunnoon, at first I thought you were a mad man. As I took a closer look and reflected, I thought you were an Aalim. As I examined you more, I thought you were an Aarif. Now that you have approached me, I have realised that you are none of the three."
Zunnoon asked for an explanation. The woman said:"If you were a madman, you would not have made wudhu. If you were an Aalim, you would not have looked at a ghair mahram female. If you were an Aarif, your mind would not have been occupied with anyone besides Allah Ta'ala."
The woman then miraculously became invisible, disappearing from sight. It was then that Zunnoon understood that the figure was not a woman, but a being appointed by Allah Ta'ala for his admonition.
3. One day while in a boat, a merchant's pearl was missing. Zunnoon was accused of having stolen it. He was severely assaulted. While the people were beating him, he raised his head to the heaven and said:"O Allah! You know that I am not a thief." Instantaneously thousands of fish, each with a pearl in its mouth, appeared on the surface of the water. Zunnoon took one pearl and handed it to the merchant. When the people observed this wonderful miracle they were full of remorse and apologised profusely. From that day he was called Zunnoon which means the man of the fishes.
4. Zunnoon's piety exercised a profound impact on his sister. One day while she was reciting the aayat
she exclaimed: "O Allah! You bestowed mann and salwaa to Bani Israaeel, but not for the people of Islam. I shall not sit as long as You do not bestow to us too mann and salwaa."
As she spoke, mann and salwaa began raining on her. She left home the very same moment, entered the wilderness and was never again seen.
(Explain mann and salwaa)
5. Once along his travels, he saw thousands of people had assembled by a mountain. When he enquired he was informed that once a year a buzrug emerged from the mountain. He would blow on the crowd and all the ailing people would immediately be cured. Zunnoon Misri also waited. Ultimately, a very old, frail and weak man emerged from the mountain side. His eyes were deep in their sockets. As he emerged, the mountain trembled. The buzrug faced the crowd and blew on the people. As he turned to leave, Zunnoon grabbed hold of his cloak and said: "You have cured the people of their physical ailments. Cure me of my spiritual ailments."
The buzrug said: "Leave my cloak. Allah is watching. He is observing that you have turned to another being besides Him. I fear that He may assign me to you and you to me."
He then violently broke free and disappeared into the mountain.
6. Once when Zunnoon Misri was found to be weeping profusely, he was asked for the reason. He said: "Last night I dreamt that Allah Ta'ala said:"When I created mankind, they split into ten groups. When I presented the world to them, nine groups inclined towards it. One group turned away from it. This one group split into ten groups. I presented Jannat to them. Nine groups inclined towards it. One group did not incline towards it. Then this group split into ten groups. I presented Jahannum to them. Nine groups fled from it. One group did not flee. I said: You did not incline to the world, neither did you desire Jannat nor feared Jahannum. What do you desire?"
They responded: "You know what we desire."
This small group of Allah's creation, namely, the select Auliyaa, desire nothing besides the Vision of Allah Ta'ala. Their ibaadat is not for the acquisition of thawaab and Jannat nor for the fear of Jahannum. The only motive is the Pleasure of Allah Ta'ala.
7. A young lad (minor) came to Zunnoon Misri and said: "I have inherited one hundred thousand dinars which I wish to present to you." Zunnoon said: "As long as you have not attained puberty, it is not permissible for you to spend your wealth." After the boy became baaligh (i.e. attained puberty), he came and contributed all his wealth in the path of Allah.
8. Once this lad (mentioned in No. 7 above) observed that Zunnoon Misri was in extreme difficulty due to poverty. He said: "Alas! If I had wealth today, I would have given it to you today." Zunnoon thought: "This lad has not yet fully understood the meaning of faqr." By the permission of Allah, Zunnoon Misri miraculously produced three pearls. He sent the lad with the pearls to the jeweller to ascertain the value of the pearls. He went and returned saying the each pearl was valued at 100 dinars (gold coins). Zunnoon instructed the lad to crush the pearls and discard them. He commented: "Understand that the Fuqaraa are not in need of wealth."
9. Zunnoon Misri said: "I admonished people for 30 years, but only one man correctly found the path of Allah. He was a prince. Once he came to my Musjid and heard me admonishing myself. I was saying: "There is no greater ignoramus then the weakling who fights the most powerful one." The prince said: "Explain clearly, what you are saying so that I too understand." I said: "Who is a greater ignoramus than one who fights with Allah Ta'ala?" (i.e. Transgresses the laws of Allah Ta'ala.)
The prince left. He returned the following day and said: "Show me the way of reaching Allah Ta'ala." I said: "There are two ways – A short route and a long route. The long route is to abandon desires. The short route is complete renunciation of the world and everything besides Allah Ta'ala." The prince opted for the short route. He renounced the world donning the simple shawl of the Sufis, he set off into the wilderness engrossing himself in Allah's ibaadat. Finally he entered into the rank of Abdaaliyat."
10. A man came to Zunnoon Misri and complained of heavy debt. Zunnoon picked up a stone. As he touched the stone, it turned into a precious stone. The man took the stone, sold it and paid his debts.
11. One Eid night, Zunnoon Misri developed an intense desire for some delicious food. He said to himself: "If you agree to perform two raka'ts in which you complete the entire Qur'aan, I shall feed you delicious food." He commenced the Salaat and by morning time he had recited the whole Qur'aan in two raka'ts. Now his heart was delighted. He felt that after ten years of depriving himself of delicious food, he will be satisfying himself. This thought constrained him to vow: "I take oath by Allah that I shall never fulfil your desire."
Just when he took the oath, a man with a pot of delicious food approached and said: "I am a poor man. My family had not tasted delicious food. Today I had managed to have this food prepared for them because it is Eid. I fell asleep and in a dream Rasulullah ( صلى الله عايه وسالم) appeared and said to me: "If you wish to meet me on the Day of Qiyaamah, then give this food to Zunnoon Misri and tell him to enter into a peace pact with his nafs for a short while. He should eat a few morsels from this food."
In obedience to Rasulullah's ( صلى الله عايه وسالم) command, Zunnoon Misri ate a few morsels. The man then took the pot and returned to his family.
Once an oath is taken, observance of it is incumbent provided that it is lawful. If for some reason the oath is violated (as in this episode), kaffaarah (compensation / expiation) is incumbent. The kaffaarah for violating a Qasam (oath) is to fast three days in a row. If due to extreme illness which is incurable or extreme old age one is unable to fast, then ten masaakeen (poor Muslims) should each be given two full meals or each one may be given the current Sadaqatul Fitr amount.
12. People were unable to comprehend his mystical statements. They accused him of being a Zindeeq (heretic / kaafir). He was put in chains and taken to the Khalifah who ordered him imprisoned for forty days. While he was in prison, his sister sent him some food, but he did not eat of it. After he was released, she said: I had prepared the food from halaal earnings." Zunnoon Misri said: "Yes, but the guard who brought the food was an oppressor."
Even the touch of a Zaalim (oppressor) spiritually contaminates the food. Such food affects the lofty spirituality of the Auliyaa. On his release the Khalifah posed certain intricate questions to Zunnoon. All present in court were amazed at the wonderful answers which he gave very eloquently. The king was so touched that he became Zunnoon's mureed and sent him to Egypt in great honour.
13. On an intensely cold day when the entire wilderness was covered with ice, Zunnoon Misri saw a Jew scattering seeds on the ice.
Zunnoon: "What are you doing?"
Jew: "Today the ground is covered with ice. I am scattering seeds for the birds. Perhaps Allah will grant me its reward."
Zunnoon: "The seeds of an alien (i.e. kaafir) are unacceptable there (i.e. in Allah's Court)."
Jew: "Be it so. Nevertheless, Allah is seeing what I am doing. This suffices for me."
Sometime thereafter, during the days of Hajj, to his surprise and amazement Zunnoon Misri saw the same Jew making tawaaf around the Ka'bah with deep devotion. He said to Zunnoon: "See, how rewarding was my scattering of seeds. Just look at the beautiful reward I received." With great animation Zunnoon Misri supplicated: "O Allah! In return for a few seeds you bestowed this favour to a Jew who was engrossed in kufr for 40 years."
Zunnoon heard a Voice saying:"I do as I please. No one can comment on My affairs."
Allah Ta'ala is Independent. He is not bound by any laws. He acts as He pleases. Ikhlaas (sincerity) is rewarded by Allah Ta'ala with the treasure of Imaan. A kaafir who is sincere in his quest for the truth will find the Path of Imaan leading to Allah Ta'ala.
14. In a dream, Zunnoon Misri asked a friend who had died: "How did you fare by Allah Ta'ala?" His friend replied: "Allah Ta'ala forgave me because of two things: While on earth I had never taken anything from anybody and I had never filled my stomach for fear of becoming lazy in ibaadat."
15. Zunnoon Misri said:
"Glory unto Allah Who protects the People of Ma'rifat (the Auliyaa) from worldly relationships with the fear of Aakhirah."
"The greatest veil (barring one from Divine Proximity) is the eye which does not see the prohibited things."
"A man whose stomach is filled with food does not acquire Hikmah (divine wisdom)."
"The most prosperous man is he who dons the raiments of taqwa."
"The body of a small-eater remains healthy, as the soul of one who abstains from sin remains healthy."
"There is nothing surprising when a man is patient in calamity. Surprising is his pleasure and contentment in calamity."
"Those who fear Allah, find the Straight Road. Those who lack fear, go astray."
16. Zunnoon Misri listed the following acts as causes for the corruption and degeneration of Muslims:
Deficiency in righteous deeds.
Obedience to shaitaan.
The idea that Maut is a distant event.
Abandoning the pleasure of Allah and pursuing the pleasure of people.
Abandoning the Sunnah for the sake of nafsaani desires.
Citing the errors of the Akaabir (Senior Ulama and Auliyaa) in justification of one's own faults, while ignoring their excellences and to denigrate the on account of some error.
17. "The sign of divine love is complete conformity with the Sunnah of Allah's Habib (i.e. Rasulullah – b)."
Conflict with the Sunnah testifies to the hollowness of the claim of love for Allah Ta'ala. Without strict obedience to the Sunnah, love for Allah Ta'ala is impossible.
18. Zunnoon Misri said: "Conform with Allah. Admonish people. Oppose the nafs. Abhor the enemy (i.e. shaitaan)."
Abhorrence for shaitaan is to refrain from following his commands.
19. "When Allah loves a man, He revels to him the faults of his own nafs. When He wishes to disgrace a man, He conceals his faults from him."
20. "A pious man neither looks at evil nor listens to evil."
"I have not seen a better guide showing the path of Ikhlaas (sincerity) than khalwat (solitude)."
"A man who adopts khalwat, clings to the pillar of Ikhlaas."
"A Sufi is one who instructs others to do such virtuous deeds which he himself has already practised."
21. Describing the meaning of an Aarif, Zunnoon Misri said: "An Aarif is one who fears Allah Ta'ala. His fear for Allah increases every moment because he constantly progresses in his state of Qurb-e-Ilaahi (Nearness to Allah). The sign of an Aarif is that while he is among people, he is in actual fact far from them. Whoever lacks these attributes is not an Aarif, for the Qur'aan says: "Verily, among the servants of Allah only the Ulama fear Him." (Ulama in this context refer to the Ulama-e-Rabbaani, the Aarifeen.)"The condition of the Aarif is ever-changing because mysteries of the spiritual realm constantly unfold for him. The Aarif is the most cultured and most respectful in creation. Ma'rifat (divine knowledge) develops him at all times."
22. He said: "There are three kinds of Ma'rifat.
Ma'rifat-e-Tauhid – This is the knowledge of the Unity of Allah. Every Muslim in general, possesses this degree of Ma'rifat.
Ma'rifat-e-Hujjat wa Bayaan – This is the knowledge of Scholars of Islam. It refers to the higher knowledge of the Shariah which the Ulama in general posses.
Ma'rifat-e-Sifaat – This is the knowledge of Allah's attributes. It is a revealed / inspired knowledge of the transcendental and spiritual realities. Allah Ta'ala reveals this knowledge to his select Auliyaa only.
23. "A man who lays claim to Ma'rifat is a liar."
24. "The king of the Aakhirah is the Zaahid and the king of the zaahid is the Aarif."
25. "Entering into companionship with Allah Ta'ala means to abstain from all things prohibited by Him."
26. He said: "There are four symptoms of a diseased heart: (i) It does not experience the sweetness of ibaadat. (ii) It is devoid of fear for Allah Ta'ala. (iii) It derives no lesson from the things and events of the world. (iv) It does not put into practise knowledge."
27. He said:
"When a man has reached the stage of Uboodiyat, he abandons the pleasure of the world."
Uboodiyat is the condition of perfect slavery – being the obedient slave of Allah. It is a stage subservient to Allah's Will.
"Knowledge is present, but there is a dearth of actions which conform with knowledge. There is a dearth of ikhlaas (sincerity) in actions."
"Love is present, but there is a dearth of truth in love."
"While the masses repent for sin, the elite (i.e. the Auliyaa) repent for ghaflat (carelessness, forgetfulness or not being always alert)."
28. Zunnoon Misri, speaking on taubah said: "There are two kings of taubah (Repentance):
(a) Taubah Inabat which means repentance due to fear for Allah Ta'ala.
( صلى الله عايه وسالم) Taubah Istijaabat which means repentance due to shame for Allah. The servant feels ashamed of the deficient ibaadat he offers, hence he repents.
All parts of the human body have their own respective ways of Taubah. The Taubah of the heart is to resolve to abstain from haraam. The Taubah of the eyes is to resolve to guard them from looking at haraam. The Taubah of the ears is to resolve to prevent them from listening to haraam. The Taubah of the hands is to restrain them from stretching towards haraam. The Taubah of the feet is to prevent them from walking towards haraam."
29. He said:
"The deeds of one who fears Allah Ta'ala are excellent and the deeds of one who has hope in Allah Ta'ala are beneficial."
"Fear should be more than hope."
Khauf (Fear for Allah) and Rajaa (Hope in the mercy of Allah) are excellent attributes. Excess in any of these attributes is detrimental for spiritual progress. The equilibrium (i'tidaal) degree is to have slightly more khauf than rajaa. An excess of rajaa leads to negligence and deficiency in righteousness while an excess of khauf can lead to hopelessness, inertia and abandonment of righteous deeds.
"The nourishment of my soul is Thikrullah."
"Shame is to always fear punishment for sins already committed."
"Man speaks (to Allah) because of love. He remains silent because of shame and he becomes restless because of fear."
"Taqwa is to prevent the body from the pollution of sins and the soul from futile talk and to be in constant contemplation of Allah Ta'ala."
"Restraining the eyes and mind from indulgence in prohibited things is also muraaqabah (contemplation on Allah Ta'ala.)."
"Tawakkul is not to have any expectation regarding anyone; to repose all trust on only Allah Ta'ala and to remain an obedient slave."
"Uns (a lofty stage of divine love) is that the heart is diverted from all worldly relationships and to be imbued with love for Allah and His friends."
"Fikr (to be concerned and in contemplation) is the key of ibaadat."
"Opposing nafsaani desires is a sign of having attained Allah Ta'ala."
Such Attainment have limitless ranks of progress and elevation. The more the servant struggles against his nafs, the greater will be his degree of Wisaal-e-Haqq (Attainment of Allah's Proximity).
"Perpetual contemplation of the heart unlocks the truth of the transcendental realm for the soul."
"Among the demands of Ikhlaas is to save yourself from your enemy (shaitaan)."
"The sign of ikhlaas is that you do not become pleased when praised nor are you grieved when criticized."
"An example of seeing with the eyes is Ilm (knowledge) and an example of seeing with the heart is Yaqeen (faith as a result of spiritual vision)."
"A man who does not guard his nafs is devoid of ikhlaas."
"He who fears Allah, turns towards Allah."
On the contrary, a person fearing worldly objects, flees from them.
"A contented man experiences greater comfort than all the people of the world. He is the chief of all." Contentment here means to be happily satisfied and pleased with whatever condition and circumstance Allah Ta'ala has decreed, be it prosperity or adversity. The one who possesses the attribute of Qanaa-ah (contentment) is happy and comfortable in all states.
"A man who strives in something which is not beneficial for him, destroys what is beneficial for him."
"A man who truly fears Allah Ta'ala possesses true friendship of Allah. His intelligence attains perfection."
"If you are unable to ascertain a man's baatini state (his spiritual and moral conditions) from his zaahiri state (practical deeds, characteristics, and outward appearance), do not enter into companionship (suhbat) with him."
A morally and spiritually elevated soul exudes its beautiful effect on the appearance and physical body of a pious man. If these effects are not discernable, the suhbat of such a man of unknown character should not be cultivated.
"A man whose heart is engrossed in Allah's remembrance forgets all things besides Allah Ta'ala."
30. Someone asked: "When can a man traverse the path of Khauf (the Road leading to Divine Proximity)?" Zunnoon Misri said:
"When he considers himself to be (spiritually) sick and he refrains from the world because he fears deterioration of his sickness."
31. Zunnoon Misri was asked: "What is the sign of Khauf?" He said: "To become fearless of all things besides Allah Ta'ala." Such Khauf is cultivated by obedience to the Sunnah, adoption of the Sunnah, perpetual Thikr, Muraaqabah (contemplation / meditation) and Muhaasabah (always taking a self-reckoning of one's deeds).
32. Zunnoon Misri said:
"Solitude is to be divorced from one's nafs."
"Everything which produces forgetfulness of Allah is called dunya (the world)."
"A malicious man is he who neither knows the Road of Allah nor asks others for the direction."
33. Giving naseehat to Hadhrat Yusuf Bin Husain (rahmatullah alayh), he said:
"Oppose your nafs to conform with Allah. Do not oppose Allah to conform with your nafs. Never despise any person even if he happens to be a mushrik for it is possible that he repents and is accepted in the Divine Court."
34. Someone asked for naseehat. Zunnoon Misri said: "Cultivate love for Allah. He will make you independent of all people. Oppose your nafs as long as it has not become submissive. When calamity befalls you, adopt sabr. Spend your life in the remembrance of Allah."
35. He said: "Do not be concerned of the past nor of the future. Consider the present as an opportunity."
Man should not squander his time in idle and futile ideas and thoughts either of the past or future. Every moment he gains should be utilized constructively, i.e. for the development of his Aakhirah.
36. Zunnoon Misri was asked: "What is the sign of a man who has gained perfect recognition of his nafs?" He replied: "He is always suspicious of his nafs. He never trusts his nafs."
37. While Zunnoon was in his last illness, someone asked: "What do you wish for?" He said: "That I become aware (of my last) sometime before Maut arrives." He then recited some verses:
Fear has indisposed me;
Yearning has scorched me;
Love has killed me;
Allah has resurrected me.
He then became unconscious. When he opened his eyes, Yusuf Bin Husain asked for some naseehat. Zunnoon said: "Don't engage me in conversation. Allah's favours have cast me into bewilderment." His soul then took flight from his earthly body.
38. On the night Zunnoon Misri died, 70 Auliyaa saw in their dreams Rasulullah ( صلى الله عايه وسالم) saying: "I have come to welcome the friend of Allah."
39. On his death, people saw the following words miraculously inscribed on Zunnoon's forehead: Translation:
He is the beloved of Allah.
He died in the Love of Allah.
He is the one killed by Allah.
He was smitten by the Sword of Allah.
40. The heat was unbearably hot when Zunnoon's Janazah was taken. Flocks of birds hovering over his Janazah provided shade.
41. As Zunnoon's Janazah passed by a Musjid, the Muath-thin was proclaiming:
Zunnoon raised his Kalimah finger. Thinking that perhaps he was alive, the people put down the Janaazah. When they examined his body they confirmed he was dead. However, his finger remained outstretched testifying to the Unity of Allah Ta'ala. Several attempts to lower the finger failed.
