Baton Became Torch

Tufail Bin Umro was a known poet of Arabia. When he visited Makka, the chieftains of Makka received him warmly. During welcoming him they told him that a youth named Mohammad Bin Abdullah Bin Abdul Mutlib of their tribe has revolted against their religion and his speeches have sown the seeds of hatred between husbands and wives, fathers and sons, brothers and sisters and they fear that he also might not be amongst his preys so he should be very careful and should not go near him lest he too might not be under his spell.

Taking this advice whenever Taufail Bin Umro had to go to the holy shrine of Ka’aba, he used to plug his ears with waxed cotton so that he might not hear the voice of Mohammad inadvertently.

One morning when he went to Ka’aba, he saw Holy Prophet (PBUH) reciting from the holy Quran. The narration appealed to him greatly. He stopped there and listened to the recital. In his heart he said to himself, “Taufail your mother should wail for you. What is this attitude that you are having against this person. You are a sane man, able to differentiate between good and bad, you are poet yourself, then why are you scared to listen to him. If he speaks the right, you can accept and if gabs who can force you to accept that you may reject them.’ Thinking all this he stood there listening to his recitation. When Holy Prophet (PBUH) was through with his recitation and started for his home, Taufail followed him. When Holy Prophet (PBUH) had entered his home, Taufail knocked at the door and introduced himself and told him that how much had he liked what he was saying out there.

Finally he embraced Islam and submitted that in his tribe he enjoys a place of prominence and every one in his tribe listens to him and if God would grant him such a Sign, which would be helpful in inviting his people to Islam, he would preach Islam in his tribe. Holy Prophet (PBUH) prayed for him. When, on his way to his home, he was descending a hill at night, the baton in hand started emitting light as if it were a torch. He traveled in the light of that lit baton. When he reached his home and his family members advanced to greet him he told them to keep away saying, ‘I do not belong to you anymore. I have turned a Muslim and now I am a follower of Mohammad. If you want to be with me you have to accept Islam.’ They accepted his proposal saying that his religion was theirs as well.

Then Tufail Bin Umro went on to preach Islam to tribe but they refused to accept. Dismayed Taufail came to Holy Prophet (PBUH) and submitted that he did his best but the people of his tribe were not willing to accept what he would tell them. He requested him to pray that his tribe should also embrace Islam. Holy Prophet (PBUH) raised his hand and prayed, “O God guide the Doos Tribe towards the right path.” He told Taufail Bin Umro to go back to his tribe and preach Islam to them gently.

Tuafail went back to his tribe and preached Islam to his tribe as was directed. When Holy Prophet (PBUH) was staying in Khyber after the Battle of the Ditch, Taufail Bin Umro came to see Holy Prophet (PBUH) with about eighty families of his tribe who had embraced Islam.

Everything is dihedral in its creation, that is, everything has two sides or dimensions. One is its external side, which is material side, and the other is its inner side. Both the sides are adjoining each other but the inner side dominates the material side. If a faculty is not transferred to the material side from the inner side then no movement is possible. Movement is an exhibition of a faculty and everything has different faculties individually and collectively. It is one of the properties or the faculty of the wood to burn and give light. When the inner side of the wooden baton activated the baton started emitting light like a torch.

Lighted Wood

Once it was raining torrentially in the dark night. Qatawah Bin Nauman Ansari came to offer his Night Prayer. After the prayer he saw Holy Prophet (PBUH) who gave him a dry branch of date-tree saying, “This would enlighten your path ten feet ahead of you and ten feet behind.”

Qatawah held that branch in his hand like a torch and started for his home. When he stepped out of the Mosque, the dry twig in his hand started giving light like a torch.

God has stated in the holy Quran:

“We have created everything from specific quantities for them.”

It is these specific appointed quantities that are partaking in different creations on the earth. Iron, for instance, is having certain specific measures of quantities; wood is also having another set of certain measures of quantities. If the iron and wood had not these specific quantities these would not be iron or wood any longer. By the term specific quantities, it does not mean that the quantities operative in iron cannot be found in wood. The creative formula, for instance say iron, has eight specific quantities and for wood there are seven specific quantities. Now, if one specific quantity of iron were added into the measures of seven quantities of wood then it would turn into iron.

If there are five specific quantities for making gold and four are necessary for making antimony, then by reducing one quantity from the gold would turn it into antimony and by adding one measure into the quantities of antimony, it would become gold. Rose has six specific quantities operative in it, whereas in an apple these are nine in number. If the three quantities of an apple were taken away, it would turn into a rose flower. Now, this is a complete creative system that God teaches to those people who are assigned with the work of Cosmic Administration and are the heirs of the knowledge of the Holy Prophet (PBUH).

When Holy Prophet (PBUH) handed over the branches of date tree to Akkash Bin Mehaz, Muslima Bin Muslim, Abdullah Bin Hajjash and Qatawah Bin Nauman Ansari, the specific quantities were subjected to undergo a change resulting in turning of those twigs into swords and torches. All these changes were in line with the statement appearing in the holy Quran.

“We have subjected for thee call that is in the heavens and on the earth.”      (S: 45, V: 13)

‘All that is in the heavens and on the earth’ means to include everything whether it is small as a mustered seed or is a large thing like a mountain; all have been made subject to the command of the Holy Prophet (PBUH).

Published by

Spiritual Teachings of Hazrat Khawaja Shamsuddin Azeemi

Leave a Reply