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“THE HEART OF A FOOL IS IN HIS MOUTH AND THE TONGUE OF A WISE MAN IS IN HIS HEART.”
HAZRAT ALI.
Name - Ali
Title - Al-Murtaza, Al-Amir-ul-Mo’mineen, Abu-Turab, Asadullah
Kunyat - Abul Hasan
Born - Friday 13th of Rajab, in the Holy Ka’ba
Father’s Name - Abu Talib-ibne-Abdul Muttalib
Mother’s Name - Fatima bint-e-Asad
Died - at the age of 63 years, at Kufa, on Monday, the 21st Ramadan 40 AH, murdered by an assassin who mortally wounded him with a poisoned sword in the Mosque at Kufa during morning prayers on the 19th of Ramadan.
Buried - Najaf, near Kufa.
1. A wise man first thinks and then speaks and a fool speaks first and then thinks. - Hazrat Ali Ibn-e-Abi Talib
3. Be generous but not extravagant,
What is Nahjul Balagha ?
The Nahjul Balagha is a collection of sermons, precepts, prayers, epistles and aphorisms of 'Ali ('a) compiled by al-Sayyid al-Sharif al-Radi about one thousand years ago. However, neither the recorded words of Mawla 'Ali are confined to those collected by al-Sayyid al-Radi, nor was he the only man to compile the sayings of Amir al-Muminin. Al-Masudi, who lived a hundred years before al-Sayyid al-Radi, in the second volume of his work Muruj al-dhahab , writes: "At present there are over 480 sermons of 'Ali in the hands of the people," whereas the total number of sermons included by al-Sayyid al-Radi in his collection is 239 only.
The alienation from the Nahjul Balagha was not confined to me or others like me, but pervaded through the Islamic society. Those who understood this book, their knowledge did not go beyond the translation of its words and explanatory notes on its sentences. The spirit and the content of the book were hidden from the eyes of all. Only lately, it may be said, the Islamic world has begun to explore the Nahjul Balagha , or in other words, the Nahjul Balagha has started its conquest of the Muslim world.
What is surprising is that a part of the contents of the Nahjul Balagha , both in Shi'ite Iran and Arab countries, was first discovered either by atheists or non-Muslim theists, who revealed the greatness of the book to the Muslims. Of course, the purpose of most or all of them was to utilize the Nahjul Balagha of 'Ali ('a) for justifying and confirming their own social views; but the outcome was exactly opposite of what they desired. Because, for the first time the Muslims realized that the views expressed grandiloquently by others had nothing new to offer and that they cannot surpass what is said in the NNahjul Balagha of 'Ali ('a), or translated into action through the character ( sirah ) of 'Ali and his disciples like Salman al-Farsi, Abu Dharr, and 'Ammar. The result of it was that instead of supporting the pretentious views of those who wished to exploit the Nahjul Balagha , 'Ali and his book defeated their purpose. Nevertheless, it must be accepted that before this occurred, most of us had little knowledge of the Nahjul Balagha and it hardly went beyond appreciation of few sermons about virtues of piety and abstinence. Nobody had yet recognized the significance of the valuable epistle of Mawla 'Ali to Malik al-'Ashtar al-Nakh'i; nobody had paid attention to it.
Addressee's of Nahjul Balagha
Imam Ali(a.s) in his sermons addressed several categories and groups of people both in positive and negative sense, we have summarized the groups over here:
1. His Ahlulbayt (a.s) - Preachings , Guidance and Will
2. His sincere followers (a.s) - Guidance Advices (like Hamam, Meesam, Malik-e-Ashtar)
3. First Group of Opponents, the Mushrikeen (infidels, Jews)
4. Second Group of Opponents, those companion of Prophet(s.w) who opposed him.
5. Third Group of Opponents , those companion of Prophet(s.w) who did not oppose directly but remained silent when injustice was done to him and Islam.
6. Fourth Group, the opponents of Battle of Jamal
7. Fifth Group, the opponents of Siffeen (the companions of Muwiyah)
8. Sixth Group, the opponents of Naharwan (the Khwarij who deviated from him)
9. Seventh Group, his own followers who lacked the sense of responsibilty and were condemned by him on several occassions in very harsh language (the Kufis)
The Contents of Nahjul Balagha
Nahjul Balagha comprises various issues that cover major problems of metaphysics, theology, fiqh, tafsir, hadith, prophetology, imamate, ethics,social philosophy, history, politics, administration, civics, science, rhetoric, poetry, literature, etc. Most of the discussions about various theological issues and philosophical notions in Islam have their origin in this very book. Similarly, all the controversies regarding socio-political problems in the Muslim society and state left their echo in Nahjul Balagha ,or rather those were inspired from the utterances of al-lmam 'Ali (as). The book not only reflects the spirit of early Islam and the teachings of the Quran and the Prophet (saw) in the proper perspective, but also serves as a guide to traverse the future in the light of these teachings. It is a matter of regret that Nahjul Balagha was not properly utilized by the Muslims as a source book of Islamic philosophy, kalam, fiqh, and ethics due to misconceptions about its attribution to al-Imam'Ali (as) In the presence of strong and sufficient evidence in support of the contents of the book being authentic, it was sheer prejudice and lack of the spirit of inquiry that was responsible for neglecting such a reliable source of Islamic ideas. In recent times, the Orientalists have spread the unfounded doubts of Ibn Khallikan and al-Dhahabi among Muslim and non-Muslim scholars in the name of objectivity in research, thus giving a respectable appearance to their ignorance, which was, of course, combined and prompted by their motive to ali enate the Muslims from their intellectual heritage. I know many a scholar in India and Pakistan questioning the authenticity of Nahjul Balagha's ascription to Amir al-Mu'minin using lofty words of research-objectivity with a hefty-pose of a dispassionate seeker of truth. None of them, I am sure, ever studied any book about early sources of the sermons and letters of al-'Imam 'Ali (as), nor did any one of them ever try to gain really objective information about the book. Unfortunately none of them bothered to go through even the valuable research done by Imtiyaz 'Ali Khan 'Arshi, a widely read and respected writer in the literary circles of Urdu in the Subcontinent. It was because of my first-hand knowledge of this pitiable situation that I have intentionally devoted the major part of the present article to the issue of the authenticity of the attribution of the contents of Nahjul Balagha , in the light of earlier sources, to 'Ali (as). Those who insist upon denying the veracity of Nahjul Balagha are either suffering from a malady of deep-rooted prejudice spread through the propaganda of the supporters of Banu Umayyah, or their minds and spirits have been blinded by the propagation of falsehood by the Orientalists under the garb of high-sounding academic jargon. If our minds are cured of this jaundiced perception of our own past, Nahjul Balagha can be paid the attention it deserves and its contents will be studied and its meanings will be fully explored and exploited for a better understanding of Islamic ideas and realities. A look at the subjects discussed in Nahjul Balagha will be helpful in ascertaining the wide scope of this invaluable treasure of wisdom. So far a few attempts to classify the subject matter of the book have been made none of which has been comprehensive. A subject-wise index of the contents of Nahjul Balagha has been prepared by 'Ali Ansariyan and published in Arabic under the title al-Dallil 'ala mawdu'at Nahjul Balagha in 1395/1975. It was translated and published three years ago in Persian with the sub-title Nahjul Balagha mawdu'i. The compiler has divided the contents into eight categories, each dealing with a specific subject further divided into various issues pertaining to the main theme.
The main divisions are as follows:
1. Ma'rifat Allah,
2. Ma'rifat al-kawn,
3. Ma'rifat al-hujjah,
4. Ma'rifat nizam al-huqumah wa al-mujtama',
5. Ma'rifat al-'ahkam,
6. Ma'rifat al-'akhlaq,
7. Ma'rifat al-ta'rikh, and
8. Ma'rifat al-ma'dd
Misconceptions about Nahjul Balagha
No scholar of Sunni or Shi'a profession has questioned the genuineness and authenticity of Nahjul Balagha for more than two centuries. The first person to raise doubts about its attribution to Amir al-Mu'minin was Ibn Khallikan (d. 681/1282), who, without referring to any author or source,made the following remarks about the authorship of Nahjul Balagha : People have different opinions about the compiler of Nahjul Balagha , a collection of the utterances of al-'Imam 'Ali ibn Abi Talib (as) There is difference as to whether it was compiled by al-Sharif al-Murtada or his brother al-Radi. It is also said that it is not at all the composition of 'Ali (as) and that the one who compiled it and attributed it to him made it himself; but Allah knows the truth. These remarks were made in Wafayat al-aya'n in connection with the account of the life and work of al-Sharif al-Murtada, al-Radi's elder brother. Ibn al-'Athir al Jazari (555-630/1160-1232) in Mukhtasar al-Wafayat, Salah al-Din al-Safadi (d. 764/1362) in al-Wafi bi al-wafayat, al-'Allamah al-Yafi'i(d. 768/1366) in Mir'at al Jinan, and Ibn al-'Imad in Shadharat al-dhahab were content just to repeat Ibn Khallikan's conjecture without bothering to substantiate it. Al-'Allamah al-Dhahabi (d. 748/1347) in Mizan ul-'i'tidal was the first person to pick up the audacity to raise the unfounded doubt to a degree of certainty a century after Ibn Khallikan. He wrote in his account of al-Murtada: Al Sharif al-Murtada, who is accused of fabricating Nahjul Balagha , was a scholar of considerable knowledge. Whosoever sees his book Nahjul Balagha would come to believe that it was falsely attributed to Amir al-Mu'minin (as), because it contains open abuse rather than downgrading of the two caliphs Abu Bakr and 'Umar. Contradictions and mean matters have also crept into it, which do not conform with the spirit of the Companions of the Quraysh and our knowledge of the later Companions. One is convinced that the major part of this book is forged and unauthentic. Ibn Hajar al-'Asqalani (d. 748/1347) repeated al-Dhahabi's objections without bothering to probe deeper into the matter. The most interesting and at the same time the weakest part of the objections concerns ascription of the authorship of Nahjul Balagha to al-Murtada. The objectors belonged to the Umayyad West and had deep prejudices against Shiii scholars, and perhaps under the impact of Umayyad propaganda their prejudice was so deep-rooted that even their scholarship could not rise above it. Among the four contemporaries of al-Radi and al-Murtada, three, that is, al-Tha'alibi, al-Najashi (d. 450/1058), and al-Khatib al-Baghdadi (d. 463/1071) have given accounts of both the brothers. Al Shaykh al-Tusi did not give any account of al-Radi in al-Fihrist or al-Rijal, but he did not count Nahjul Balagha among the works of al-Murtada, which dispel any conjecture attributing its authorship to him, because al-Tusi was very close to him as his student. Al-Tha'alibi and al-Khatib al-Baghdadi did not mention Nahjul Balagha either in the account of al-Murtada or that of al-Radi.Al-Najashi in unambiguous terms attributed Nahjul Balagha to al-Radi. Al-Tusi's exclusion of Nahjul Balagha from the works of al-Murtada,and al-Najashi's mention of it among the works of al-Radi are sufficient to prove that it was without any doubt a work of al-Radi. The objectors, who could not even determine authorship of the book exactly, depended on nothing but their whim to raise doubts about its authenticity. A more convincing proof of al-Radi's authorship of Nahjul Balagha can be found in his own other works in which he has mentioned it. Those books are the following: 1. Khasa'is al- 'A'immah: A manuscript of this work of al-Radi is in Rida Library Rampur (India) which reveals that Fadl Allah ibn 'Ali al- Husayn al-Rawandi (d. 555/1160) accepted Khasa'is as al-Radi's work. In this book, as quoted above, al-Radi has mentioned his intention of compiling Nahj al-balaghah. 2. Haqa'iq al-tanzil: Only the fifth part of this book is accessible to us. Its authorship is unanimously attributed to al-Radi. On page 167 of this book al-Radi makes this remark: Anybody who needs a proof of our claim should refer to our book Nahj al-balaghah and think upon its contents. We have compiled all forms and genres of the utteranees of Amir al-Mu'minin (as) in this book, which comprises sermons, letters, aphorisms, and admonitions, and is divided into three independent parts, each containing a specific genre. 3. Majazat al-'athar al-Nabawiyyah: Al-Najashi and others have included this book among al-Radi's works. At two places in this book al-Radi has referred to Nah; al-balagha as a work of his own compilation. It is important to note that even Ibn Khallikan, al-Dhahabi and Ibn Hajar did not question the authenticity of the attribution of Nahj al-balaghah in its entirety to'Ali (as). They were mainly skeptical of those parts which were critical of the Caliphs Abu Bakr and 'Umar. But if we find such utterances and writings of Amir al-Mu'minin (as) in both Shi'i and non-Shi'i sources earlier than Nahjal-balaghah,baseless-ness of al-Dhahabi's and Ibn Hajar's objections can be conclusively proved. Let us again refer to Istinad-e Nahj al-balagha by 'Arshi, a contemporary Sunni scholar of India. With respect to the harshest of the sermons concerning the issue of the caliphate, known as al-Khutbat aldhiqshiqiyyah, 'Arshi refers to the following early sources in which the sermon had occurred: 1. Abu Ja'far Ahmad ibn Muhammad ibn Khalid al-Barqi (d.274/887) has quoted it in full in al-Mahasin wa al-'adab. 2. Ibrahim ibn Muhammad al-Thaqafi al-Kufi (d. 283/896) quoted it in al-Gharat. In his notes on al-Gharat, Sayyid Jalal al-Din Muhaddith,quoting Imtiyaz 'Ali Khan 'Arshi, says that this khutbah is not found in it; even Ibn Abi al-Hadid and al-'Allamah Muhammad Baqir al-Majlisi (1037-1110 or 1111/1627-1698 or 99) did not refer to al-Gharat as an early source of this sermon. 3. Abu 'Ali Muhammad ibn 'Abd al-Wahhab al Jubba'i al-Basri al-Mu'tazili(d. 303/915 -16) narrated it. 4. Abu Ja'far Muhammad ibn 'Abd al-Rahman ibn Qubbah al-Razi (a teacherof al- Mufid and a pupil of Abu al-Qasim al-Balkhi, a Mu'tazili in his youth) quoted it in al-Insaf. 5. Abu al Qasim 'Abd Allah ibn Ahmad ibn Mahmud al-Ka'bi al-Balkhi al-Mu'tazili (d. 319/931) in al-'Insaf. 6. Abu Ja'far Muhammad ibn 'Ali ibn al-Husayn ibn Musa ibn Babawayh al-Qummi, known as alShaykh al-Saduq (d. 318/930), has quoted it in two of his books: Ilal al Sharayi' and Ma'ani al-'akhbar. 7. Abu 'Abd Allah Muhammad ibn al-Nu'man, known as al-Shaykh al-Mufid(d. 413/ 1022) inKitdb al-'irshad. 8. Shaykh al-Ta'ifah Abu Ja'far Muhammad ibn al-Hasan al-Tusi (d. 460/1068) in al-'Amali. 'Arshi adds that al Shaykh al Saduq has narrated this Khutbah on the authority of two different chains of narrators: Narrated to us Muhammad ibn 'Ali Majalawayh from his uncle Muhammad Ibn al-Qasim, he from Ahmad ibn 'Abd Allah al-Barqi he from his father, he from Ibn Abi 'Umayr, he from Aban ibn 'Uthman he from 'Aban ibn Taghlib, he from 'Ikrimah, he from 'Abd Allah ibn al-'Abbas. ('Ilal al-sharayi' and Ma'anial-' akhbar) Narrated to us Muhammad ibn Ibrahim ibn Ishaq al-Taliqani, from 'Abd al-'Aziz ibn Yahya al Jalludi, from Abu 'Abd Allah Ahmad ibn 'Ammar ibn Khalid, from Yahya ibn 'Abd al-Hamid al- Hammani, from 'Isa ibn Rashid, from 'Ali ibn Khuzaymah, from 'Ikrimah, from Ibn al-'Abbas. (Ma'ani al 'akhbar) Al-Sayyid al-Radi has not quoted the entire chain of narrators, and was content to remark that the sermon was popularly known as 'al-Shiqshiqiyyah ', while his teacher al-Mufid narrates both the chain of narrators and the story behind its narration. This is indicative of the fact that this sermon was so famous in those days that al-Radi did not find it necessary to prove its veracity by quoting the chain of its narrators. Surprisingly, the same famous sermon was used by his and 'Ali's opponents to question his veracity and to malign him by accusing him and/or his brother of forging it. The kind of criticism Ibn Khallikan and his followers dabbled in not only discredits them as researchers but also makes their other works suspicious in the eyes of impartial and objective students of history. Those who could not find any of the above-mentioned books to cross-check the veracity of Nahj al-balaghah had failed miserably even in determining correctly its authorship. Al-Shaykh al-Mufid has collected a number of 'Ali's speeches in al-'Irshad concerning the issue of the succession to the Prophet (saw) and 'Ali's criticism of the ways and means adopted by his opponents to deprive him of the caliphate. The famous Khutbah known as al-Shiq-shiqiyyah begins with the following preface: (A group of traditionists report by a variety of chains of authority (turuq) on the authority of Ibn al-'Abbas, who said:) I [i.e. Ibn al-'Abbas, was with the Commander of the Faithful at al-Rahabah I mentioned the [matter of] Caliphate and those who had preeeded him. He breathed heavily and said: "By God, Ibn Abi Quhatah took on...." This khutbah ends with the following words: Then you would have found that your world is more insignificant in my eyes than a goat's snot. At this point 'Ali's speech was interrupted by a man from Kufah. Ibn al-'Abbas, after narrating the text of the speech, adds: I have never regretted anything nor felt such distress like the distress l felt at losing the rest of the speeeh of the Commander of the Faithful, peace be on him. When he finished reading the letter, I said: "Commander of the Faithful would you continue your speech from the point which you reached?" He answered: "In no way, in no way. It was like foam on the camel's mouth (shiqshiqah) as it opens its mouth to bellow and then falls silent." Apart from al-'Irshad this khutbah, as claimed by 'Arshi, is found in other sources also. In no way can it be dubbed as al-Radi's or al-Murtada's fabrication. Sayyid Hibat al-Din al-Shahristani, in Mahuwa Nahj al-balaghah, has quoted different versions of al-Khutbat al-Shiqshiqiyyah from: Nathral-durar wa nuzhat al-'adab by the vizier Abu Sa'id al-'Abi; al-'Irshad by al- Shaykh ai-Mufid; al-Mahasin wa al-'adab by al-Barqi; al-Saduq in Ila'l al-sharayi';and a book of al-Jalludi. All the versions have minor differences, which indicate that the source from which al-Radi quoted this sermon was other than these four. After enumerating the earlier works containing this khutbah,Hibat al-Din al- Shahristani points out that Ibn 'Abd Rabbih, one of tbe compilers of al-Khutbat al-Shiqshiqiyyah, was a follower of the Banu Umayyah and a staunch admirer of the third caliph 'Uthman ibn writes: 'Affan. Much earlier than Ibn Khallikan made his remark questioning the authenticity of the attribution of Nahj al- balaghah, certain doubts had come to circulate as indicated by Ibn Abi al-Hadid al-Mu'tazili (d. 555/1257), who referred to a discussion concerning the attribution of al-Khutbat al- Shiqshiqiyyah with his teacher Abu al-Khayr Musaddiq ibn Shabib [sic. Shayb] al-Wasiti (d. 605/1208), who said: I read this khutbah in the presenee of Abu Muhammad 'Abd Allah ibn Ahmad, known as Ibn al-Khashshab (493 -567/1099-1172)... and asked him if he considered this khutbah to be a forged one and not of 'Ali (as). Ibn al-Khashshab said: By God, I am convinced that it is from 'Ali and I am as sure of it as I am convineed of your truthfulness. Al-Wasiti said to Ibn al-Khashshab: "A group is of the view that this khutbah was fabricated by al-Radi, may God be pleased with him." Ibn al-Khashshab said: Is it not beyond the eloquence of al-Radi or any other? How could he speak from such a high level of spirituality in such a (forceful) style? We are well acquainted with al-Radi's writings, his style and his technique. I have assessed both his poetry and prose, these words as compared to those of al- Radi are so different that there is no question of confusing them with his writings." He further said: By God, I have read this sermon in books written two hundred years before the birth of al-Radi. Yes, of course, I have seen it written in many books. I can identify this khutbah very well and know that which of the 'ulama' and men of letters quoted it (in his work) mueh before al-Radi's father was born." (Sharh Nahj al-balaghah, vol. I) On another occasion, in his Sharh Nahj al-balaghah, Ibn Abi al-Hadid A group of blind followers of their own whims and wishes is of the opinion that the best part of Nahj al-balagha is fabricated and forged by a group of Shi'i writers and is something new. Most of them consider a part of it to be the product of al-Radi's pen or of others. But this group consists of prejudiced people, whose heart's vision is blocked by partiality and who have deviated from the right and straight path of truth; they have strayed from truth due to perversion, lack of knowledge, and unfamiliarity with literature and poetry. (vol. 1, p. 543) At another place he writes about the words of Amir al-Mu'minin (as): His eloquence is such that he is the leader of the eloquent and the guide and master of orators. It is said about his ulterances that his words are below the Word of the Creator only, but over and above the words of all creatures; and from him the world has learnt the art of speech and rhetoric. There were people in the age of al-Radi himself whose hearts and eyes were sealed in such a manner that they attributed some of 'Ali's utterances to Mu'fiwiyah. Al-Radi's commentary on the following khutbah,is important: His comment, are as follows: People with no ability to understand literature aseribe it to Mu'awiyah whereas these are undoubtedly the words of Amir al- Mu'minin. How can dirt compare with pure gold?... 'Amr ibn Bahr al Jahiz, a critic gifted with insight and a distinct sensibility, has probed the matter minutely. He has included this khutbah in al-Bayan wa al-tabyin, and has mentioned those who attributed it to Mu'awiyah. Subsequently he says: "This speech is very much like the speeches of 'Ali (as) and is in conformity with the great man's classification of people, and it also corresponds with his manner of depicting the people's modes of behaving in anger, under oppression and waywardness, and in the state of dissimulation and fear. Similarly, al-Radi refers to his sources on a number of occasions,and also gives an account of the circumstances that were responsible for the mood and theme of a certain sermon. He has referred to: al Jahiz; al-Waqidi; Abu Ja'far al-'Iskafi; Hisham ibn al-Kalbi; Sa'id ibn Yahya ai-'Umawi, the author of al-Maghazi; Abu 'Ubayd al- Qasim ibn Salam; al-Tabari; Tha'lab; Ibn al-'A'rabi; al-Mubarrad, and many others. How could an author who allegedly forged the utterances and writings of Amir al- Mu'minin (as) be so honest in acknowledging his indebtedness to his predecessors? Those who raised doubts about the contents of Nahj al-balagha were unaware of the high status and prestige of its compiler, both in the society and in the academic circles. A man of his eminence could not even think of fabricating sermons and letters in the name of al-'Imam 'Ali (as). Had any such attempt been made by anybody, Shi'i scholars themselves would have been the first to reject it, as an anthology of poetry attributed to al-'Imam 'Ali (as) (Diwan-e 'Ali) was never accepted by the majority of Shi'i scholars as authentic. Some other such works, for example, the commentary on the Quran attributed to al- Imam al-Hasan al-'Askari (as) or Fiqh al-Rida attributed to al Imam al-Rida (as),are at issue among Shi'i scholars. But no one among al-Radi's contemporaries or from the successive generations of Sunni or Shi'i 'ulama' ever questioned Nahj al-balaghah's authenticity for more than two centuries. Regarding the contents of Nahj al-balaghah the Muslim scholars of all shades of opinion never doubted al-Radi's veracity. They were aware of the presence of earlier sources of al-'Imam 'Ali's utterances. There is abundant reliable evidence in support of the existence of such collections in the first and second centuries of Hijrah, from which 'Abd al-Hamid ibn Yahyfi, Ibn al- Muqaffa', and Zayd ibn 'Ali ibn al-Husayn ibn 'Ali ibn Abi Talib had quoted al-'Imam 'Ali's sermons and letters. In the third and fourth centuries, too, several collections of 'Ali's khutab and rasa'il were compiled, some of which have been already referred to above. Ibn Abi al-Hadid (d. 655 or 656/1257 or 58); Taqi al-Din Ahmad, known as Ibn Taymiyyah (661-728/1263-1328); and his pupil Salah al-Din al-Safadi (d.764/1362 -63) accepted Nahj al-balaghah as a genuine collection of al Imam 'Ali's words. The former not only wrote one of the most famous commentaries on it, but also repudiated all doubts about its authenticity. Ibn Taymiyyah and al-Safadi were among staunch opponents and critics of the Shi'ah, but both of them verified the authenticity of Nahj al-balagha and the veracity of al-Sharif al-Radi. Al-Safadi, in the account of al-Radi, writes: People are of the view that Nahj al-balaghah is his own writing. But I heard my teacher, al-'Imam al-'Allamah Taqi al-Din Ahmad ibn Taymiyyah say: "Nahj al-balaghah is not al-Sayyid al-Radi's product. What in this book is the utterance of 'Ali ibn Abi Talib (as) is known, and whatever is from al-Radi that is also known. (al-Wafi bi al-wafayat, vol. 2, p. 375) Instead of going into further details of the controversy about the authenticity of Nahj al- balaghah's ascription and forwarding more evidence against those who created doubts about it, I would recommend the keen reader to consult al-Mu'jam al-mufahras li alfaz Nahj al-balaghah, edited by al-Sayyid Kazim al-Muhammadi and al-Shaykh Muhammad al-Dashti, who have done a commendable job in preparing a very comprehensive bibliography of the sources of the book along with a detailed item- by-item list of the sources of each and every sermon, letter, and saying contained in Nahj al-balaghah. Moreover, since the death of al-Radi scholars of eminence have been always interested in writing commentaries on Nahj al-balagha, which is another very strong proof of its authenticity. So many Sunni, Mu'tazili, and Shi'i scholars would not have taken pains to comment upon al Radi's own fabrications. 'Ali Naqi Munzawi, in the catalogue of the library of Mishkat, donated to Tehran University, has enumerated 33 narrators of al-'Imam 'Ali's utterances before al-Radi and fourteen after him till the tenth Hijrah century. Danish Pizhoh, in his preface to Farman-e Malik Ashtar, edited by Husayn 'Alawi Awi, has given a list of its early commentators. Sayyid 'Abd al-Zahra' al-Khatib, in Masadir Nahj al balagha wa asaniduh, has counted thirty-three books written concerning the sources of Nahj al- balaghah. Hundreds of manuscripts of Nahj al-balaghah in various libraries of the world and even a greater number of the manuscripts of other earlier works containing al-'Imam 'Ali's utterances invite all seekers of truth to trace the sources and ascertain the authenticity of Nahj al-balaghah. There are also numerous documents available which contain certificates and testimonials issued by eminent scholars to their pupils authorizing them to narrate the contents of Nahj al-balaghah along with the permission to narrate ahadith of the Prophet (saw) and the Imams (as). This is enough to show that Nahj al-balaghah has been considered to be of equal value in reliability with the most authentic compendiums of hadith. The narration of Nahj al-balagha's traditions had started during the lifetime of al-Radi. Qutb al-Din al-Rawandi (d. 573/1177) in the preface of his commentary on Nahj al- balaghoh, refers to a daughter of al-Sharif al Murtada, who had studied the book under al-Radi himself and was authorized to narrate its traditions to others, and she used to narrate Nahj al-balaghah on her uncle's authority. Shaykh 'Abd al-Rahim al-Baghdadi has narrated from this learned lady of the family of the Imams (as).
Nahjul Balagha is also known as Peak of Eloquence
U.S. Air Force Staff Sgt. Braxton Willoughby, a vehicle maintenance customer service representative with the 380th Expeditionary Logistics Readiness Squadron, repairs the parking brake of a vehicle at Al Dhafra Air Base, United Arab Emirates, Jan. 16, 2019. The responsibilities of Vehicle Management Specialists are to inspect, troubleshoot and repair government motored vehicles. (U.S. Air Force photo by Senior Airman Mya M. Crosby) www.dvidshub.net
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Daripada Abu Ruqaiyyah Tamim ibn Aus al-Daarie r.a. bahawa Nabi SAW telah bersabda: “Agama itu adalah nasihat.” Kami berkata: “Untuk siapa?” Baginda bersabda: “Untuk Allah, untuk kitabNya, untuk RasulNya, untuk para lmam kaum muslimin dan untuk umat lslam seluruhnya.”
Hadis riwayat al-lmam Muslim.
Pengertian nasihat
Agama Islam adalah agama Allah, dan agama menurut Rasulullah SAW adalah nasihat yang terbaik untuk umatnya. Dalam Bahasa Arab, nasihat membawa maksud yang dinasihati akan mendapat faedah daripada nasihat yang telah diberi. Ia juga membawa erti bahawa yang menasihati hendaklah menggunakan perkataan yang terbaik dan ikhlas bersih dari maksud yang tidak baik.
Adab-adab memberi nasihat
1. Meluruskan niat sebelum menasihati seseorang supaya tidak ada yang berasa disakiti. Ikhlas menasihati saudara semuslim semata-mata karena Allah. Seharusnya seorang yang ingin memberikan nasihat itu perlulah bersih dari segala bentuk niat yang terpesong kerana ia akan memberi kesan ke atas nasihat yang ingin diberikan. Janganlah menasihati seseorang itu kerana ingin menunjukkan kitalah orang yang benar, tetapi tegurlah kerana ingin mengajak sahabat ke jalan yang benar.
2. Menjaga ukhuwah semasa menasihati. Diusahakan supaya menasihati saudaranya dengan tidak diketahui orang lain. Sebahagian ulama berkata, “Barangsiapa yang menasihati seseorang dan hanya ada mereka berdua, maka itulah nasihat yang sebenarnya. Barangsiapa yang menasihati saudaranya di depan banyak orang, maka yang demikian itu mencela dan mencelakan orang yang dinasihati.” Islam mengajar umatnya supaya mempunyai akhlak yang tinggi. Dalam hal menasihati juga terdapat perkara ini. Ini menunjukkan bahawa Islam amat menjaga hati dan maruah orang yang dinasihati supaya tidak berlaku perpecahan kerana perkara nasihat.
3. Bersih hati semasa menasihati. Menggunakan bahasa yang halus dan menegur hanya untuk perkara-perkara yang salah. Kadang-kadang kita sering menggunakan perkataan yang sangat teruk untuk meluahkan nasihat kita. Dalam ceramah-ceramah dan kuliah-kuliah yang berbentuk menasihati, kita lebih gemar menyatakan salah orang lain seolah-olah mereka yang melakukan perkara tersebut sangat jahat dan sudah tiada ruang untuk bertaubat. Seharusnya selaku seorang pendakwah, nasihat adalah senjata utama yang perlu digunakan sebaiknya.
4. Memikirkan cara yang terbaik untuk menasihati saudara. Seboleh-bolehnya mengenali dulu saudara yang bakal kita nasihati itu. Nasihatilah mereka dengan kasih sayang dan jadilah sebahagian dari mereka, kerana dari situ kita akan tahu apa puncanya mereka begitu.
5. Memberi waktu dan kesempatan kepada saudara yang dinasihati untuk mengubah sifat buruk/ kesalahan yang dilakukannya. Manusia perlukan masa untuk berubah, jangan memaksa mereka untuk berubah mendadak, ia bukan dalam lingkungan tugas seorang pendakwah. Dalam berdakwah perlu akan sifat sabar dan berserah kepada Allah. Jadilah orang yang sentiasa mengharap pertolongan Allah dan jangan mudah putus asa di atas nasihat yang diberikan kerana itu mungkin ujian yang telah ditentukan oleh Allah untuk menguji kesabaran.
Ayuh semua sahabatku, kita renungkan kembali perkara yang telah kita lakukan selama ini, nasihat yang telah kita berikan kepada orang lain atau nasihat yang diperolehi daripada orang lain, adakah kita sudah melaksanakan amanah ini? Jangan jadi golongan yang hanya tahu menasihati sedangkan mereka tidak sedia untuk dinasihati.
berkata aku kepada diri....
"Jagalah dirimu baik-baik,
usahakanlah kemuliaannya,
kerana engkau dipandang manusia
bukan kerana rupa tetapi kesempurnaan budi dan adab."
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Canon A-1
Canon FD 28mm 1:2.8
Fujicolor Proplus ll 100
U.S. Air Force F-35A Lightning II and Israeli air force F-35I Lightning II aircraft approach a U.S. Air Force KC-10 Extender to refuel during exercise Enduring Lightning II over southern Israel Aug. 2, 2020. While forging a resolute partnership, the allies train to maintain a ready posture to deter against regional aggressors. (U.S. Air Force photo by Master Sgt. Patrick OReilly)
Continued from: www.flickr.com/photos/42093313@N00/52649997760/in/datepos...
The Seed of Tauba
أسْتَغْفِرُ اللهَ رَبي مِنْ كُلِ ذَنبٍ
وَأتُوبُ إلَيهِ
I ask forgiveness of my sins from Allah who is my Lord
and I turn towards Him.
توبوا من ذنوبكم و سوء أدبكم
هذه التوبة غرسي في أرض قلوبكم بناء أبنيه عندكم،
أنقض بناء الشيطان
و أبن بناء الرحمن
و ألحقكم بمولاكم و ربكم عزوجل
“Repent for your misdeeds and your inappropriate regard!
This repentance is my seed in the soil of your hearts
so that I will make the foundation of a building for you.
I will demolish the building of Shaitaan
and make a building of Allah Ar Rahman
and I will make you rejoin with your Maula and Rabb, your Master
and your Lord, Exalted is His Majesty.”
Ghaus Pak (ra)
Ahmed Javaid Sahib had said that identifying flaws and shortcoming of character and behaviour were essential. Just identify them, he had said. I realized why the emphasis on the exercise was heavy.
From that identification by the aql to make disappear ignorance of one’s own self would follow remorse. It would be inevitable. At least for the person who might reflect truthfully on how that feature of their personality had come as an obstacle between them and their Lord.
From that regret would be expressed tauba. The repentance would ask, insist, of forgiveness. A prayer would be uttered. A dua would save the day!
Only days ago I had come across one of the most powerful verses around forgiveness. Giving it was truly Allah Al Ghaffar’s Declaration of love as well as mercy. The former was for His Love (salutations and greetings upon the Mercy of the Universe by His Lord of the Universe). The latter was for his enemies. For it was offered before it was asked for!
First Subhanahu said He wouldn’t destroy them whilst Nabi Kareem (salutations and greetings upon Ar Rauf by Allah Ar Rauf) was amidst them even though that is what they deserved for rejecting him. A trial for them would become a trial for him. Instead then He would grant them leeway because they might seek forgiveness and so He would forgive them.
وَمَا كَانَ ٱللَّهُ لِیُعَذِّبَهُمۡ وَأَنتَ فِیهِمۡۚ
وَمَا كَانَ ٱللَّهُ مُعَذِّبَهُمۡ وَهُمۡ یَسۡتَغۡفِرُونَ
But Allah will not punish them while you (are) among them,
Allah will not punish them while they seek forgiveness.
Surah Al Anfal, Verse 33
Tafseer e Jilani
Wa ma kana Allahu li-yuaddibahum: And Allah has nothing to gain from punishing them, although they were deserving of intense punishment and an exemplary chastisement and destruction complete because of their refuting you and rejecting your Book…
Wa anta fi-him: whilst you are among them meaning that as long as you are among them and in their midst and in their places, then if Allah punished them, certainly it would afflict you like it would afflict them…
Wa: and if it became possible that We would choose you and save you in the moment of punishing them…
Ma kana Allahu mu’addibahum: Allah will still not punish them and will not intend to torment them and uproot them…
Wa hum yastaghfiroon: while they are supplicating before Him for forgiveness i.e. it is expected from them, despite their opposing imaan, faith that they might seek forgiveness in the future, unlike those nations who were destroyed before (because they would not ask for forgiveness ever).
It was extraordinary!
The Quran says that Subhanahu creates veils between Man and his heart when he is disobedient:
وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَحُولُ بَيْنَ ٱلْمَرْءِ وَقَلْبِهِۦ
وَأَنَّهُۥٓ إِلَيْهِ تُحْشَرُونَ
And know that Allah comes between Man and his heart,
and that to Him you will be gathered.
Surah Al Anfal, Verse 24
Wa’lamo annallaha: And be certain that Allah Al Muttali’u, The Perfect Informer, who knows what is hidden in His Servants…
Yahoolu: diverts and creates an envelope…
Bayna al mar’ay: between Man, the one who has structured himself in a human skeleton, which is specific upon on the fixture of true balance…
Wa qalbihi: and his qalb, the Seat of Recognition within the heart, which encompasses within it Allah Al Haqq, The Truth who is Allah Al Munazza, The One Purified of all, free of being imprisoned, and Allah Al Mubri’o, The One Above Everything in being encompassed or in any limitation, (He creates between Man and his qalb) many veils.
So these veils and coverings always remain, hanging, between Man and his qalb, so the scent of love and closeness cannot reach him, that scent which is Al Muwaddi’, which leads towards fana, dissolution which results in baqa, everlastingness.
And this opening of the doors of Divine Love and Closeness is received only with ikhlas, sincerity, and tasleem, surrender and tafweed, submission and tawakkal, reliance and tabbattal, detachment and Tauheed Al Musqit, One-ness which makes drop everything extra.
Wa: And over all…
Annahu: Indeed, He…
Ilayhi: towards him, Subhanahu and no one else but Him, will rise the shadows in dissolution and will rise the invalid tangibles…
Tuhsharoon: gathered, returned like shadows return to the Creator of Shadows.
That was my favourite image of myself, being a shadow returning to the Creator of Shadows.
Each choice was like a road that had a fork in it. Even when it overtly seemed like there was no option. One path was always of obedience to the nafs and Shaitaan, the other to hear and answer the call of the one sent to teach as the guide, the warner, the witness, the bringer of glad tidings, the sun lit; Nabi Kareem, who Ghaus Pak (ra) calls Al Mazhar Al Ilahaya Az Zaati, the appearance of the Essence of The Divine.
He, who was Allah’s Jamaal, Beauty (Allah Al Jameel pours his greetings and salutations upon him and his family) was the only one for whom Subhanahu deliberately uses a verb (singular when the dual exists in Arabic) in the Quran so as to render them one and not two when it came to the invitation towards His Tauheed, His One-ness.
“Because the calling of the Rasool (peace be upon him and his family) is in fact the calling of Allah Al Haqq…”
يَٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَجِيبُوا۟ لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ
O you who believe!
Respond to Allah and His Messenger when he calls you to what gives you life.
Surah Al Anfal, Verse 24
Tafseer e Jilani
Then said Allah Subhanahu, as a call to the believers, as a reminder for them and as a teaching:
Ya ayyohalladina aamino: O ye who attained to faith, it is the requirement of your imaan, faith, to answer the Call of Allah and answer the call of His Rasool (peace be upon him and his family)…
Istajeebo lillahe: respond to Him, be obedient to what is His Command and His Order and stay away from what He forbids…
Wa lir-Rasool: and His Rasool (peace be upon him and his family) adopt his sunnat, practice, and his adaab, manners and his ikhlaq, etiquette.
Ida da’akum: When he calls you, any one of them, because the calling of the Rasool (peace be upon him and his family) is in fact the calling of Allah Al Haqq…
Lima yuhhyeekum: because he gives you life-giving messages from the Al Aloom Ad Dineeya, knowledges of religion and Al Ma’aaraf Al Haqeeqa, the recognitions of the realities, bearing fruits of Mukashafaat, unveilings and Mushahidaat, witnessings which had become faded for the people who were on the right path and the ones on the wrong path, both (i.e. forgotten by them both and unclear for them).
Nabi Kareem (salutations and greetings upon him and his family by their Lord God) was the reminder for all in the Universe. Those on the right path and those on the wrong. For both would forget again and again.
Ghaus Pak (ra) saying was the reason Rajab came into my focus last year. A 90 day cycle was unheard of in spirituality. 900 years of striving couldn’t ensure a result!
رجب شھر الزرع و شعبان شھر السقی و رمضان شھر الحصاد
و کل یحصد ما زرع و یجزی ما صنع
و من ضیع الزراعۃ ندم یوم حصادہ و احلف ظنہ مع سوء معادہ
Rajab is the month for sowing seeds, Sha’ban is the month for watering, and Ramadan is the month for reaping.
And all reap what they sow and will be rewarded for what they did.
And the one who wasted the (season of) planting regretted it on the day of harvest
and found it to be against what he thought would be the result.
Then the seeds had been about increased, never before performed, extra rituals of worship, nawafil. They were offered from the mind though, not the essence of my being, even though the intention to do them came out of a love for the Imam (as) in my heart.
This time I longed for my acts to be only be about adab and akhlaq, regard and manners, behaviour, character and morality.
Whether they were inspired by the most honoured Ahl e Bait, the family of Nabi Kareem (salutations and greetings upon them by Subhanahu), his companions or his followers who became the Friends of Allah. For there was only one standard that was in replication anyway.
“Glory be to Allah, whose praise should precede every writing and every speech!
May the blessings of Allah rest upon Muhammad, His Prophet and His Apostle, and on his family and companions, by whose guidance error is escaped!”
Imam Al Ghazali (ra)
At first I wanted my seeds to come from what I had heard were the foundational traits of Nabi Pak (salutations and greetings upon his perfection of manner by his Lord who raised him and his family such):
Haya – modesty.
Sakha – generosity.
Murrawwat – affection.
Tawadda’a – humility.
All took their root in sincerity. That sincerity of obedience and surrender was expressed in perfection by one.
قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ
Say, "Indeed, I, I am commanded that I worship Allah,
being sincere to Him in the religion.
Surah Az Zumar, Verse 11
Tafseer e Jilani
Then said Subhanahu, Exalted is He, commanding His Habeeb (salutations and greetings be upon him and his family by His Lord and His Angels) in order to guide him and to convey to His (other) ordinary worshippers, a thing He said that is specified for wisdom, a wisdom empty of the desires of the nafs of showing-off (of the self), only and only for wishing well and perfection (for others);
Qul: Say O Messenger who completes Messenger-hood (peace be upon you)…
Inni umirtu: Indeed I have been ordered from My Lord…
An a’buda Allaha: that I worship Allah as is His Right to be worshipped and be obedient to Him as His Right to be obeyed…
Mukhlisal lahu deen: bringing sincerity into the religion and offering surrender from myself in such a way that I make both, my obedience with sincerity and my surrender with sincerity, the means of reaching Him.
So that I gain recognition of Him as is His Right to be recognized and He pours upon my heart the purified waters of His Tauheed, One-ness and His Karamat, His Honour.
Waters from seas sweet!
But then Ghaus Pak (ra) told me what the seed should be. It was a seed of tauba.
“Repent for your misdeeds and your inappropriate regard!
This repentance is my seed in the soil of your hearts
so that I will make the foundation of a building for you.
I will demolish the building of Shaitaan
and make a building of Allah Ar Rahman
and I will make you rejoin with your Maula and Rabb, your Master
and your Lord, Exalted is His Majesty.”
If I chose repentance, then the seed wouldn’t even be mine. He had promised that he would become the seed. In the soil of my own heart. Shaitaan would lose influence over me as just he did over Amir Muawia (ratu). My remorse, my regret at all times would protect me from him.
The watering of that seed happens in Shabaan. It is the month that Nabi Kareem (salutations and greetings upon his mercy upon us and his family’s) calls his own. So I thought that perhaps he, himself, would be the water that is poured on that seed.
Like rain that Subhanahu describes thus:
Anzalna: We sent down from the Station of Our Generosity…
Mina: from…
As Sama’i ma’an tahooran: the skies, rain pure, utmost in purity, highest, extreme in its purpose (of purification).
The month of Ramadan, Subhanahu calls His Own. Fasting is for Him. It is the only ritual for which He makes Himself the reward. Could it be His Qurb?
It was making sense why Ghaus Pak (ra) only mentioned one seed and no other. In my spiritual journey that I write about incessantly, one thing had made crystal clear these past months. The relationship between possibilities and shirrk, the intertwining of taqwa and tauba.
What had been in my control all along, in all of my decisions, was the exercising of the don’ts. I did things because I didn’t want to do them anymore. I didn’t want to do them because I started to care about the consequences, the most imperative of which became Subhanahu’s Displeasure, His Ghadab. That only came because when the first time I was terrified of my Master’s displeasure. Before that I was unaware of the gravity of my actions careless about their consequences, forgetting both. I was ghafil.
The connection between taqwa and tauba, then I learnt, is that one lies within the other. From the refrain follows naturally the repentance for not doing it earlier. It comes because the forgiveness of Subhanahu is a “breeze of good news and glad tidings and spirituality.”
The Chosen Ones, the Extraordinary, they live in a state of tauba from the start. It in kneaded in their essence.
Ghaus Pak: “The one who was loved by Allah from the beginning, He makes them pure in the world from that which might distract him even for a single moment from His Being.”
The ordinary reach it by way of mindfulness.
قُلۡ یَـٰعِبَادِ ٱلَّذِینَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمۡۚ
Say, "O My Servants those who attained to faith!
Be mindful of your Lord.”
Surah Az Zumar, Verse 10
Tafseer e Jilani
Qul: Say, Ya Akmal Ar Rusul (Allah sends blessings and salutations upon you since the beginning of Creation till the end), O Messenger who completes the Messenger-hood, give this message on Our Behalf, calling out to the selected sincere amongst my Servants…
Ya ibadi: O My Worshippers, by attaching them with His Essence making them special and honouring them…
Alladina aamano: those who attained to faith from amongst you in the One-ness of My Essence and My Appearance according to My Affairs and My Ever changing-ness in accordance with My Names and Attributes, the requirement of your faith is taqwa, mindfulness from the demands of your desires…
Ittaqu Rabbukum: be conscious of your Lord and stay away from what is forbidden by Him and what He has ordered prevented for you and characterize yourself with His Commands and know that He…
Stay away…from the forbidden, the prevented. It was a don’t!
It made me remember the beginning of the Quran. The second line of Al Baqarah. It said in total clarity; the Book was only a guidance for the one who was Muttaqi, who were conscious of being seen by Him at all times and therefore exercised restraint.
Since the verses in the Quran appear in the order of importance, in terms of a ranking it seemed to be; seeking refuge from Shaitaan, then praise of Subhanahu, the expression of gratitude, a supplication (all in Surah Fateha) and then taqwa, being in a constant state of mindfulness of Him. The start of Al Baqarah.
ذَٰلِكَ ٱلۡكِتَـٰبُ لَا رَیۡبَۛ فِیهِۛ هُدࣰى لِّلۡمُتَّقِینَ
That (is) the book, there is no doubt in it, it is a guidance for the ones conscious of Allah.
Surah Al Baqarah, Verse 2
Tafseer e Jilani
Dalika al Kitab-u: That is the Book لَّا یَأۡتِیهِ ٱلۡبَـٰطِلُ مِنۢ بَیۡنِ یَدَیۡهِ وَلَا مِنۡ خَلۡفِهِۦۖ falsehood cannot approach it (the Quran) from before or from behind. The levels of its exaltedness are far from comprehension. It is the gatherer of the ranks of the Exalted Names and Attributes in the Realms of the Unseen and Seen. It is gradually revealed upon your qalb, O Akmal Ar Rusul, O Messenger who completes the Messenger-hood (salutations and greetings upon you and your family by your Lord), compiling in totality the order of the creation of the Universe from the beginning till the end, such that there is no inconsistency in it at all…
La raiba fihi: (such that) there is no possibility of doubt in it because, indeed, it is revealed from Us, its words and its meanings.
Words: Ghaus Pak (ra) means that they make helpless the most prominent of the orators and the most famous of the well-spoken from competing with the shortest verse of it, even though their claims were boastful.
Where as the meaning, it is inclusive of the totality of all the states of realities seen and secrets unseen, which were and which will be in both the worlds, this and the next and it is not possible to know it (that totality) and describe what all is in it, in terms of its wonderful patterns, except for the one who is the knower of the Unseen.
And We only sent it upon you, O one who is deserving of the matter of Messenger-hood and Vice-regency, so you (salutations and blessings upon your qalb that receives and reveals the Quran) can guide by it towards the Ocean of Divine Reality and you can guide through it also the one who is obedient to you from the ones who are walking in bewilderment in the wilderness of being astray, because in it…
Huda-n: is guidance, great…
Lil Muttaqeen: for the ones who safe-guard with compliance to His Commands and avoid what He disallows for their selves from the impurities of sins forbidden with true purification and a reaching towards the real rank and destination.
Safe-guards, avoids, disallows – don’ts!
I could not become grateful. I could only decide I didn’t want to be ungrateful. I could not become generous. I could only decide not to be a miser. I could not decide I will be patient. I could only decide I didn’t want to be impatient. I couldn’t decide to be selfless. I could only want to not be selfish. I couldn’t become sensitive. I could just desire to not be insensitive. Even in rituals, I could not decide to pray the two
Sunnah of Fajr without fail. I could only intend to not miss it.
Each time I exercised a don’t, mindful of it, conscious of it like the Imam Ghazali (ra) became, in my being rather than my mind, I reaped a fruit. I was rewarded for the taqwa, for the restraint. When I failed in the don’t, I felt regret.
The best example of in following something Maula e Kayinaat (as) said which was also the most difficult. “Even if a man came to you riding on a red camel (the most expensive of the time) and asks you for something, don’t let him leave empty handed.”
He said empty handed for us. He probably gave the man everything he possessed!
I could not tell myself to always say yes to everyone who asked me for money. That would never happen. My nafs, which I trained to be a miser, would never allow it. Most often I found that when I didn’t give many people anything at all I thought nothing of it.
But if I consciously decided I didn’t want to say no to anyone, then I would at least always give them something. A little, a lot, something. Why? Because the promise was to myself. If I broke it, I was a liar. If I didn’t, I felt remorse. If for nothing else, then for being a liar.
Any change that came within me was the fruit of emulating a practice of Nabi Kareem (salutations and greetings upon him and his beloved family) or a Prophet (as) or a Friend of God (ra). Because they did it and they told me to do it. They told me how to do it. When I connected the act with them, the manner of executing it became “excellent.”
It came with ease.
فَأَمَّا مَنۡ أَعۡطَىٰ وَٱتَّقَىٰ
وَصَدَّقَ بِٱلۡحُسۡنَىٰ
فَسَنُیَسِّرُهُۥ لِلۡیُسۡرَىٰ
Then as for (him) who gives and is mindful,
and believes in the best,
then We will ease him towards the ease.
Surah Al Layl, Verses 5-8
Tafseer e Jilani
Fa amma man aa’ta: So as for the one who gives from that which he was given from Al Haqq from rizq, sustenance, in (both) form and meaning, along with khushu, humility and khudu, submission and khuloos, sincerity, of intention and inner most feelings and different kinds of obedience and worship commanded for him…
Wa attaqa: and is mindful in totality of that which is forbidden and that which is prohibited about which Allah’s warnings of restraint have come in them…
Wa saddaqa bil husna: and he affirms the limitless demands of the Names of Allah and the effects of His Exalted Attributes which can never be counted and never be enumerated…
Fa sanuyassirruhu: then We will prepare for him and give him ability…
Lil yusra: for ease towards the way, which is easy, connecting towards the goal of Tauheed, One-ness and Ma’rifa, Divine Recognition, that brings deliverance from the darkness of doubts and the shadows of paranoia.
Tauba was my wish to not be the same person. It was my wish that I was dying to change. It was my reward for being forgiven.
Forgiveness
قَالَ رَبِّ إِنِّی ظَلَمۡتُ نَفۡسِی فَٱغۡفِرۡ لِی فَغَفَرَ لَهُۥۤۚ
إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِیمُ
He, the Prophet Musa (as) said, "My Lord! Indeed, I [I] have wronged my soul, so forgive me."
Then He, Subhanahu, forgave him.
Indeed He, He (is) the Oft-Forgiving, the Most Merciful.
Surah Al Qasas, Verse 16
Tafseer e Jilani
Qala: He said, the Prophet Musa (as), in humility before Allah Al Haqq, returning to Him, repentant of that which happened from him, pleading with Him with only regret…
Rabbi: O my Lord who raises me with the different kinds of Lutf, Affection and Karam, Generosity between me and my enemy and purifies me from the distress that is causing me suffering xxx by the demand of Your Jood, Your Bounty…
Inni: Indeed, I, with the steps taken in this matter loathsome…
Dalamtu nafsi: wronged my own self and offer it to you for Your Punishment because of the exiting from the demands of Your Boundaries by the killing of this man without the permission of the Shari’a…
Faghfir li: so forgive me, O my Lord, my sin after that I repented before you and returned to you from my sin, remorseful and seeking refuge, towards Your Door, returning…
Faghafara lahu: so his Lord forgave him his sin after he returned to him sincerely…
Innahu huwa al Ghafoor-u: Indeed, He is Al Ghafoor, The Forgiver of all sins of His Servants after they returned to him, in humility, disappointed, as losers…
Ar Rahim: He is Merciful for them accepting their tauba, repentance, after they were sincere in it and after he repented and returned about what was they did in error.
Ahmed Javaid Sahib said in a lecture once that a relationship loses its meaning when the emotion attached to it disappears. It is the emotion that defines the rights and duties attached to any bond between two people. With a younger person, its shafqat, kindness. With an older its ehtaram, respect. With a contemporary, its muhabbat, love.
Hence, he says, the absence of the emotion makes it devoid of ehsaas, feeling. Then it is simply rendered to be a delusion. It has no existence. It bears no reality.
It made sense. That was why extreme carelessness and indifference, total unawareness could come to exist in behaviour. No matter how paramount the relationship. Why akhlaq experienced sudden death in relationships that should have been life-long. There was no longer a fear of consequence from displeasing the other. The relationship being void of emotion is what allowed that indifference.
What kills emotion? I don’t know. So I asked Qari Sahib.
He told me this, “The first thing is that Allah Subhanahu places the inclination for another in one’s heart. It cannot be created. It cannot be caused. When it is pure, it is a blessing and it is endowed. It is the people themselves that make the feeling leave.
One reason is the tongue and what comes forth from it. That is from the prodding of Shaitaan in terms of anger etc. Another is lust that corrupts that feeling. For the world or others in relationships which are forbidden. Again Shaitaan.
The other even more important reason emotions become numb, appear dead is ingratitude.”
The effect of the blessing had to appear, be seen.
If you hide the blessings from Allah Azzo Jal and did not express gratitude for it, He will sieze it from you.
Those who were in a state of mindfulness of their akhlaq, its effect on others, taufeeq, ability, was granted. They became of the Saliheen; the ones who corrected and reformed themselves.
It was perfectly expressed in the prayer of the Prophet Yusuf (as) that I had been saying for months not realizing the effect it was having on my life:
تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّلِحِينَ رَبِّ
Cause me to die as a Muslim, and join me with the righteous."
Surah Yusuf, Verse 101
Tafseer e Jilani
Then prayed Hazrat Yousuf (as) for himself and he said softly to his Lord, a prayer, that uttered from him only with wisdom, intellect and reasoning, with his invocation:
Rabbi: O my Lord who raises me, by Your Unmerited Affection and Your Bounty, with different kinds of guidance and favour that you have granted me…
…
Tawwafini: Make me die and take my soul…
Muslim-an: surrendering, entrusting all my matters to you…
Walhiqni: and enjoin me, with Your Special Favour…
Bi saliheen: with the righteous ones who are the ones who reformed their selves in this life and the Hereafter until they achieved success from You with the honour of meeting You.
The same blessed Prophet who taught me that self-deceit would only yield me living like the dead. Unable to see, unable to hear. Veil upon veil upon veil. I had to stop absolving my nafs, no matter the circumstance. It was
Shaitaan’s trap: “rationalizations.” In any situation with anyone, I had to take its failing upon my self. Regardless of who did what. Regardless of innocence and guilt.
No one offered the proof of that like Sayyadna Yusuf (as).
وَمَآ أُبَرِّئُ نَفْسِىٓ ۚ
إِنَّ ٱلنَّفْسَ لَأَمَّارَةٌۢ بِٱلسُّوٓءِ إِلَّا مَا رَحِمَ رَبِّىٓ ۚ
إِنَّ رَبِّى غَفُورٌۭ رَّحِيمٌۭ
"And yet I am not trying to absolve myself.
Indeed, the nafs Ammara is a certain inciter of evil,
unless my Lord bestows Mercy.
Indeed, my Lord (is) Oft-Forgiving, Most Merciful."
Surah Yusuf, Verse 53
Tafseer e Jilani
The he, Hazrat Yusuf (as) said:
Wa ma ubarri’o: And I do not absolve and do not justify…
Nafsi: my nafs, my self, from furataat, excessiveness and ghafalaat, forgetfulness and shameful thoughts and repulsive deeds according to the demands of the organs of lust and animalistic desires and how can I absolve myself and justify it?
Inna an nafsa: Indeed the nafs, the base self, that has been embodied in the nature of human beings…
La-Ammaarat-un: the forceful commanding of which is by its nature towards …
Bis su’: wrong-doing and fasaad, corruption and its focus upon that whenever it’s free and is its nature…
Illa ma rahima Rabbi: except for the one upon whom is bestowed the Mercy of my Lord i.e. Allah protects that nafs by His Endless Mercy and Affection from its transgressions and the whisperings of Satan towards it.
Inna Rabbi: Indeed my Lord, who has raised me with safeguarding from sin and with virtuousness…
Ghafoor-an: is All Forgiving of that which has happened from me from the occurences of my nafs…
Raheem-un: is All Merciful. He bestows Mercy towards me with His Fazal, Bounty and He preserves me with His Lutf, Kindness, from those things that make me distant from His Kunuf, Protection and His Jawaar, Safety.
The idea of focusing upon what not to do yielded a revelation. What applies to my own self also applied to a relationship with another.
If there was a problem that emerged in it I should not focus on what I could do but rather on what I should NOT do. The first took its root in desperation. The overtures, when unreturned, caused heartache and agonizing disappointment. The doing of the action caused the birth of hope that it would be reciprocated. It created the expectation that it would be noticed, appreciated.
I knew the drill. It would begin with me thinking of myself as “good” courtesy of Shaitaan’s imprisoning of my nafs with that whispering. Never would I reach the realization that my expectation of an outcome, of a change in another, was the cardinal sin; shirrk!
I had just experienced that with the young man in Karachi with whom I exercised patience simply but vowing not to be impatient. With a prayer, calling upon Subhanahu as my Musta’aan as did Hazrat Yaqoub (as) and leaving the matter with Him for resolve.
Along side the dua I practiced the attribute of murrawwat from the akhlaq from the blessed person who Allah’s Beloved (salutations and greetings upon the one declared the guide of the Universe by Allah Al Hadi). His instruction to not demean others publicly. There was no one else from the world then left in the equation. It was me, my guide and my Lord.
Then ability was granted. The nafs could not grant ability. It only stoked its egoism when it took on missions. Ability was only granted by Allah Al Mutawaffiq, The Granter of taufeeq. Sometimes it arrived with simply a tear that held in it helplessness. In the utterance of a prayer in the words of the Chosen!
Every time my nafs tried to do something good, it lasted but for a short time. Then I regressed. My qalb changed and then changed back again. What promised steadfastness, stability was up to The Divine. Hence the prayer of Nabi Kareem (salutations and greetings upon his heart):
يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ
O Changer of Hearts forever changing!
Make my qalb steadfast upon your religion.
When I pondered upon Ghaus Pak (ra) being the seed in my heart I felt overwhelmed. Who would have thought my heart would one day become hallowed ground!
The blessed of Nabi Kareem (salutations and greetings upon that name) only appears in the Quran four times. When I came across an instance in writing this piece where it did, I was excited to study the context of its appearance.
وَٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدࣲ وَهُوَ ٱلۡحَقُّ مِن رَّبِّهِمۡ كَفَّرَ عَنۡهُمۡ سَیِّءَاتِهِمۡ وَأَصۡلَحَ بَالَهُمۡ
And those who believe and do righteous deeds, and believe in what is revealed to Muhammad (salutations and greetings upon him and his deeds),
and it (is) the truth from their Lord,
He will remove from them their misdeeds, and relieve their concerns.
Surah Muhammad, Verse 2
Tafseer e Jilani
Walladina aamano: And those who attained to imaan, faith in Allah and in His Rasool (salutations and greetings upon him and his honoured family by their Lord)…
Wa: and along with that…
Aamilo salihaat: do righteous deeds persistently, that create closeness for them with Allah…
Wa aamilu ala bima nuzzila ala Muhammad: and believe in what was revealed upon Muhammad (salutations and greetings upon his blessed name) i.e. in the totality of what has been revealed to him…
Wa: and they attest to all that is descent upon him…
Huwa al haqq: it is the truth, truthful according to the happenings, (the truth that is) descending…
Mir Rabbihim: from their Lord, without doubt and confusion…
Kaffara: He erases and removes…
Anhum: from them, Subhanahu…
Sayyiatihim: their bad deeds i.e. their consequences and their punishment from them…
Wa aslaha: and He reforms what was attached to them (those sinful deeds), and He changes the consequences that follow…
Baalahum: in their states of being i.e. He makes their states the best in religion and in the world according to the measure of this world and the Hereafter and He compensates them with the best of rewards.
Wa aslaha: He, Subhanahu, reforms…
The definition of aslaha, to reform, was different when it was Subhanahu doing the reforming for His Servant. It was the reward of deeds that were mindful of disobedience, thus allowing closeness. It was the reward of believing in His Seal of Prophet-hood (salutations and greetings upon his noor). Sins would be erased, their consequences would be removed, they would change so that states changed. To become the best!
Subhan Allah!
One page that would keep opening for me at the shrines was from the end of Surah Al Mo’minoon. It was always the last page. I kept translating different verses from it until I reached the last verse. It was a supplication that Subhanahu was teaching His Beloved (salutations and greetings upon the mercy of the Universe and his blessed family by His Lord Ar Raheem).
It became my dua!
وَقُل رَّبِّ ٱغۡفِرۡ وَٱرۡحَمۡ وَأَنتَ خَیۡرُ ٱلرَّٰحِمِینَ
And say, "My Lord! Forgive and have mercy,
and You are the Best of those who show mercy."
Surah Al Mo’minoon, Verse 118
Tafseer e Jilani
Wa: And after that Subhanahu made it certain, the success for the Mo’mineen, the believers, Al Muwwahideen, who are certain in the One-ness of Allah, in the beginning of this Surah and He deprived the Kafireen, the deniers of truth, Al Mushrikeen, the ones who associate others with Allah in the end (of the Surah)…
Qul: Say O Akmal Ar Rusul, O Messenger who completes the Messenger-hood (greetings and salutations upon him and his family by His Allah who loves him), educating everyone who considers you his leader and follows in your footsteps and warning them as well of this and reminding them…
Rabbi: O my Lord, who raised me by your Kunf, Protection and Jawar, Safe Guarding…
Ighfir: forgive me and hide for me my selfish, egoistic self from my inner eyes…
Warham: and have mercy upon me by the negation of the essence of my nature and dissolve it in Your Essence.
Wa anta: And You with Your Essence and Your Names and Your Attributes…
Khair ur Rahimeen: are the Best of the Merciful, who are also demands of Your Attributes and reflections of Your Names and everything is with You and from You and there is no one who is Merciful except You and there is no Lord for me other than You.
For the first time I noticed that ask did not have in it a time frame. It was a plea for now as well as the Day of Judgement. It was a plea for now!
Normally in my translations of the tafseer of the verses, Qari Sahib and I never got into how Ghaus Pak (ra) starts and ends the exegesis of each Surah. There would be the opening section addressing the ones especially chosen by Allah Subhanahu. At the end would then be a section addressing the ordinary.
For some reason, Qari Sahib sent me the closing section of Surah Al Mo’minoon and we translated it.
Khatim as Surah – Al Mo’minoon
“O Muhammadi (his servant)! Upon you, as Al Mutahaqqiq, the one steadfast upon the station of worship, is compulsory this prayer (above) which you were made to hear by Allah Al Haqq through the tongue of your Prophet (greetings and salutations upon him and his family O Beloved by your Lord who chose his words) and be forever in its utterance, especially in your seclusion and after your prayers, determined upon it, holding on to this firmly.
Hear this prayer with acceptance and willingness until it becomes rooted in your heart and be trained in it till your state speaks through it without help from your tongue.
And when you are certain and settled in this rank, you will have completed the station of worship.
So for you, after that the progression of your worship is perfected by taufeeq, ability, granted from Allah and love from Him (you will reach) towards the rank of dissolution in Allah and being everlasting in His Permanence.
And this will not be completed except by the disappearance of your nature and vanishing of your personality and your being (an ordinary) human, until it is dropped from you, your personality completely and your individuality is dissolved overall.
And at this point you will be successful by how much you will be fated in success and you will reach what you are ordained to reach and there is no purpose except Allah and no end except Him.
It was comforting that all I had to do is bring a verse in to my state. Be in synch with the ask in it with the sincerity of my heart. That was easy; I awaited forgiveness. I was desperate for my selfish ego to be hidden from me. I wanted my tabyat, the acquired nature to be dissolved, to entirely disappear.
I memorized the prayer and its utterance came forth from my tongue through my days and in my nights.
The other prayer that had impacted my life had come by way of Imam Zain ul Abedin (as). After I had heard that his prayers “are the saplings for nisbat, association, with Nabi Pak’s (salutations and greetings upon him and his family by Allah Al Wudood) duas, I asked Qari Sahib if he had the book mentioned in the lecture; It was called Saheefa e Sajjadia.
He did and he sent it to me. It was in pdf format. I could barely read anything, the print was so small. I decided to do what I always do. Go to a random page and see what came up for me.
Almost all the prayers were long spanning several lines on an entire page. On the one I landed, the title was “The prayer for his own self and his loved ones in his family and his friends.”
On the translated Urdu page was a paragraph break. The first line of that paragraph was the supplication I picked and it was this:
اللَّهُمَّ أَغْنِنَا عَنْ هِبَةِ الْوَهَابِيْنَ بِهِبَتِكَ،
وَاكْفِنَا وَحْشَةَ الْقَاطِعِين بِصِلَتِكَ،
حَتّى لا نَرْغَبَ إلَى أحَد مَعَ بَذْلِكَ،
وَلاَ نَسْتَوْحِشَ مِنْ أحَد مَعَ فَضْلِكَ
Allahuma aghnina an hibbat il wahhabiyaani bi-hibatika
wakfina wahshat-il qaatiyeena bi silatika hatta la narghaba ila ahdim ma’ bi-dalika
wa la nastauhisha min ahdim ma’ fadlika
My first focus was upon the words that took their root in the Exalted Names of Allah. One was in the 99, Al Ghani. I looked up the exact meaning to understand the plea. What was I asking for myself when I said, ‘Aghnina - Make us ghani…?’
Ghani: From the root gha-noon-yeh which has the following classical Arabic connotations: to be free from wants or needs, to be self-sufficient, independent, to be able to do without help from others, to be content, satisfied, flourishing.
The other Beautiful Name was Al Kafi also meaning The Sufficient One as in He is Sufficient for all His Servants’ needs.
O Lord!
Make us free of the need of being gifted by others with only being granted by You
and make us self-sufficient from being melancholy because of the cutting off of ties by
others with the attachment of Your Being,
until we do not ask anything from anyone else because of it (that Gifting and Attachment)
and we do not ever feel the misery of loneliness because of anyone as a resut of Your Bounty upon us.
Ameen summa Ameen summa Ameem
I felt elated!
The universality of the prayers of Subhanahu’s Chosen always touched my heart. The pronoun was always, without fail, “us.” The words would be spoken by one but it would be asked for all of Mankind. No one was left outside. Everybody was included in the circle of humanity.
There is no such thing as coincidence in Islam. Everything is in the Knowledge of Allah Al Aleem. Where we land is a function of our choices, courtesy of our free will. Those choices are ours. The outcome is just pre-known and recorded in the Lauh e Mahfooz, the Tablet of Fate. That is what the Arif is gifted access to. All he has to do is glance at it whenever he wishes for anyone.
Imam Zain ul Abedin’s (as) prayer was a God-send, there is no doubt about that. I started memorizing it in Arabic. My need was certainly captured in it perfectly. Other cutting off ties suddenly appeared like a blessing instead of a trial. The closing of doors was necessary, as Ghaus Pak (ra) had said, for the Greatest Door of Subhanahu to open.
A mushrik would never be allowed any nearness at all. A person with ugly manners would never come close to it. Those people who were mean to me were making me in turn be mean to them. I hated that the most about being around them. The sarcasm that would spill from my tongue, the barbs impolite, the impatience rude. It was a nightmare. That a month ago my nafs, knowing that would be its behaviour, still pined for!
The thing about truth is that whenever it appears it challenges the status quo, whatever it might be. That is the Sunnah of Nabi Kareem (salutations and greetings upon him and his family and those who gained imaan, faith, by bowing in obedience to him. Love is the purest form of truth. That is why the rank of the beloved is the highest in the rungs of spirituality.
Al Fath Ar Rabbani:
“You are not of the ones who are without fear (as in the ones who don’t feel it) because without deed, the rote memorization of knowledge is all you possess. Therefore you cannot be an inheritor of the Prophets. Their inheritance only comes from knowledge and deed accompanied by sincerity.
Be in a state of awareness of your station and do not move towards that which is has not been apportioned for you.
Be in agreement with that has been destined for you by Allah Azzo Jal in your fate. If you do that, for sure, He will grant you ability and bestow kindness upon you and lift the burdens from your head and will treat you with an attitude of softness in this world and the Hereafter.”
A promise!
“When the imaan, the faith, of the Mo’min, the believer, becomes strong only then he is given the title of Sahib e Iqaan, the person of certainty. When that iqaan becomes strong, he is called the Arif, the one who knows Allah. When his knowledge becomes strong, he is named Muhibb, the lover. And when that love becomes steadfast, he is called the Mehboob, the beloved.”
Each time love appeared in my life, it forced me to change. Luckily I submitted to that change because I loved love. It’s swooning effect, its joy, its appearance. Even when later it almost always turned out to be an illusion. I was always overcome by it so I had no interest in preserving whatever version of myself I was then. I was in submission to it.
Yet I practiced my faith taking submission to my Lord who created me for granted. Even though it always formed the first layer of my identity.
I started reading about my faith fervently in my 30s but nothing changed in my behaviour till I went to Iraq. Till I went to Imam Ali (as), the Door of the City of Knowledge. That’s why I tell anyone and everyone I care for. If they want a relationship with Allah and His Beloved (salutations and greetings upon him and his family eternally) that possesses in it an ever evolving truth, an appearance before Maula e Ali (as) is the first step. It is incumbent.
He is the one who opens the door for knowledge to meet deed.
Rajab is his month. As I pray my new-found prayers, I wish for my identity to be shed and my states to be altered in it.
Forever!
I couldn’t help but think that I was brought full circle to a beginning. A thought that began in Damascus on the roof of a hotel, staring at a mountain was meant to show me that my thoughts, almost of them were mere imkaan, possibilities.
Each one reflected the state of my heart which was like a cupboard stacked with idols of hopes and statues of expectations. All of which were coated in ill-will. Both were flip sides of the same coin of shirrk!
And only two broke idols. Then or now!
As recorded by Allama Haysmi (ra) in Majma’ az Zawaid:
Imam Ali (as) narrates: “I accompanied Rasool Allah (salutations and greeting upon him and his family) until we reached the Ka’aba. Then Rasool Allah (salutations and greeting upon him and his family) stood upon my shoulders.
I tried to stand up and Rasool Allah (salutations and greeting upon him and his family) felt the weakness in me so he said, “Sit.”
I sat and he came down and said again, “You stand upon my shoulders,” so I climbed his shoulders and stood up.
Then I felt that if I wanted to, I could hold onto the edges of the sky.
I reached upwards inside the Ka’aba and there was a statue there of copper and bronze. I started taking it apart from the left and the right and from the front and back, until I had successfully dismantled it.
Nabi Kareem (salutations and greeting upon him and his family most eminent in the blessings of Allah) said, “Throw it,” so I threw it. Then I broke it into pieces the way glass is broken into pieces. Then I descended and he and I left the Ka’aba without coming across anyone.”
Only two are our friends.
إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَكِعُونَ
Your only ally is Allah and His Messenger, and those who believe, and those who establish prayer and give zakat and they are those who bow down in prayer.
Surah Al Maida’, Verse 55
Except that the verse was sent down in praise of one person’s deed:
“Huzoor Ghaus Pak (ra) says the verse is revealed for Maula Ali (may Allah gives honour to his countenance), when a beggar asked him (for alms) while he was in ruku’, bowing in prayer, and he loosened his ring so that it dropped (for him to take).”
Tafseer e Jilani
Then when Allah, Exalted is He, forbade the Mo’mineen from friendships with the Kuffar, the infidels, and love towards them and Allah, in emphasis, decided to inform them as to who is deserving of friendship and love and the reality of the two, He said…
Inna walliyyukum Allah: Indeed, Allah is your Friend, The One who is in charge of your matters as related to all kinds of ordinary love…
Wa Rasooluhu: and so is His Messenger (peace be upon him), who is His Vice-regent second to Him, also in charge…
Walladina aamino: and those who brought faith in Allah with a special love (extraordinary) because of their following the Prophet (peace be upon him) and they…
Alladina yuqeemoona: are the one who are forever…
As salat: in prayer that brings one close to Allah’s Essence…
And yu’toona az zakata: and they give charity which cleanses their batin, inner being, from focus on anything other than Allah…
Wa: in the state of…
Hum rak’ioon: bowing in their prayer.
The Imam’s prayer brought one closer to Allah’s Essence. The emulation of his charity cleansed the batin from shirrk.
The perfect manifestation of spirituality, jurisprudence, akhlaq – morality, character, behaviour, all stemmed from them and theirs. Whether they were the family and lineage by blood or companions or through the spiritual silsilas, all linked together in a chain from Master to disciple and so on.
One person of utmost importance before Subhanahu is Syeda Bibi Zainab (as). She was what made Damascus Paradise, the title given to the city by her beloved grand-father (salutations and greetings upon the life of the Universe and his honoured family) years before her entrance into it.
She was the reason the city was enclosed in a dome of Divine Mercy that brought souls into their most exalted state, Mutma’inna, effortlessly. I knew she was the reason that I was shown how that state of contentedness could come to exist elsewhere and everywhere, even for the ordinary.
That is what I realized from all the verses where Allah Al Muqtadir declares that He only does what He wills and nothing impedes in that.
He purifies whom He wills from Shaitaan.
وَلَكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ ۗ
…but Allah purifies whom He wills.
Surah An-Nur, Verse 21
Wa lakinn Allah: But Allah Ta’ala, the One who manages the affairs of His Servants…
Yuzzaki: inserts sincerity and purifies them from the traps of Satan and his evil promptings…
Mayyasha: whom so ever He wills, by virtue of His Wisdom and His Control by which He forms the human being…
He guides and misguides who he wills as a function of their obedience to His Beloved (salutations and greetings upon him and his softness by his Lord who keep him and his family in His Eyes at all times):
فَإِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُۖ
فَلَا تَذْهَبْ نَفْسُكَ عَلَيْهِمْ حَسَرَتٍۚ
For verily, Allah lets him go astray who wills to go astray, just as he guides him that wills to be guided.
Hence, O Allah’s Habeeb (salutations of peace be upon you and your family eternally),
don’t let your sorrow over them destroy you.
Surah Fatir, Verse 8
Fa Innallaha: The One who possess all Honour (Al-Mutazziz), who has Supreme Authority and Majesty, who controls all He wants…
Yudillu: He makes (some) wayward from the Path of Tauheed, according to His Wrath and according to His Majesty…
Mayya sha’: those of His Creation who are disobedient, sinking them in waywardness and making them lost…
Wa yahdi maayya sha’: and He guides and gives guidance (to others), for indeed, this is what is asked for as help by them first of all. This (Decision) is a function only and only of Allah’s Will and His Choice. Nothing is allowed to interrupt that or become involved in it in any way whatsoever.
Fa la tadhab nafsuka: So don’t exhaust yourself, O Beloved (peace be upon him), and don’t be a cause of your own extreme anguish and torment…
Alaihim: over the ones who are astray, though you love for them guidance and wish it for them…
Hasaraat: feeling sad for them and sorry for them, pining over this wish of yours for them again and again feeling that sorrow for them, layering grief upon grief because of their waywardness and refusal to accept guidance.
The exercise of my don’ts. That was the only hope for my obedience.
In repeating the meaning of the verse again Ghaus Pak (ra) says for emphasis:
“For that person who thinks his sin is goodness and thinks the deed is good for his nafs and believes it to be correct, all the time being unaware that it is in fact falsehood. This is the reason he has turned from the Right Path, thus totally distancing himself from guidance.
And you, O Beloved Messenger (peace be upon him) who completes The Message, will you torture yourself over them in sorrow wondering all the whole; “Why don’t they accept guidance and why don’t they bring faith?” Indeed, Allah makes astray those He wishes to make astray and guides those He wishes to guide. So don’t feel badly for them.”
The verses went on and on. In reference to every aspect of life. It was Subhanahu’s Will to bestow His Rahma, Mercy, Fazal, Bounty, Rizq, livelihood, Noor, His Light, Taqwa, His Consciousness. Darajaat, ranks of closeness leading to Him, Nasr, His Help, Huda, His Guidance, Sama’, inner hearing, Baseera, seeing from the eyes of the heart, Izza, honour in both the worlds upon whoever He wants, whenever He wishes. It was a sustenance complete, mental, emotional, physical, material and spiritual and it was for a person as well as their family.
If heaven and hell are states, as Iqbal says, hell is possibilities. Heaven is surrender.
Thus I come to await Rajab this year like no other month and the 13th like no other day I have ever waited for before. It will begin with asking Allah Al Haailo, The Only One who comes between, to be the barzakh, the separation of mercy between my states of being a Mo’min and my states of being a Kafir. I was both the seas, salty and sweet.
It will end with the last verse of Surah Al Baqarah, the series of prayers gifted to The Beloved (salutations and greetings upon him and his family who are the source of Allah’s Forgiveness in the Universe).
َعَن ابْن عَبَّاس قَالَ: بَيْنَمَا جِبْرِيلُ قَاعِدٌ عِنْدَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَمِعَ نَقِيضًا مِنْ فَوْقِهِ فَرَفَعَ رَأْسَهُ فَقَالَ: «هَذَا بَابٌ مِنَ السَّمَاءِ فُتِحَ الْيَوْمَ لَمْ يُفْتَحْ قَطُّ إِلَّا الْيَوْمَ فَنَزَلَ مِنْهُ مَلَكٌ فَقَالَ هَذَا مَلَكٌ نَزَلَ إِلَى الْأَرْضِ لَمْ يَنْزِلْ قَطُّ إِلَّا الْيَوْمَ فَسَلَّمَ وَقَالَ أَبْشِرْ بِنُورَيْنِ أُوتِيتَهُمَا لَمْ يُؤْتَهُمَا نَبِيٌّ قَبْلَكَ فَاتِحَةُ الْكِتَابِ وَخَوَاتِيمُ سُورَةِ الْبَقَرَةِ لَنْ تَقْرَأَ بِحَرْفٍ مِنْهُمَا إِلَّا أَعْطيته» . رَوَاهُ مُسلم
Hazrat Ibn e Abbas (ratu) narrates:
Hazrat Gibrael (as) was sitting near the Prophet (salutations and greetings upon him and his family) when they heard a loud sound above them so they turned to look up and he said,
“This door has been opened for the first time in the skies and an angel has descended from it.”
Hazrat Gibrael (as) said, “This angel has not come to the Earth ever before.”
He, the angel, presented his salam and said, “Glad tidings come for you with two nur, Divine Lights, that have been sent only for you and not for any Prophet before you. Al Fatiha and the ending verses of Surah Al Baqarah.
Not will a word of them be uttered that will not be granted.
Rabbana…O my Lord who raises me with His Lutf, Affection and Fazl, Bounty…
رَبَّنَا لَا تُؤَاخِذۡنَاۤ إِن نَّسِینَاۤ أَوۡ أَخۡطَأۡنَاۚ
"Our Lord! (Do) not take us to task if we forget or we err.
Surah Al Baqarah, Verse 286
Tafseer e Jilani
Then when he pointed, Subhanahu, towards the secret behind obligations, He willed towards the performance of what was commanded to do, which is not possible except by His granting ability and a pulling from Him. For this purpose He has directed the dua, prayer and ista’anat, the asking of help and munajaat, the silent supplication in His Words:
Rabbana: O Our Lord, The One who raises us by His Lutf, Kindness, for the acceptance of Your Obligations (upon us) so we can reach towards the Atmosphere of Your Tauheed, One-ness and Your Glorification…
La tu-aakhid-na in naseena: do not take us to task for being forgetful about performing what You commanded us to do because of (the delusions of) our possibilities…
Au akhtaana: or our erring in it because of the lack of our understanding.
رَبَّنَا وَلَا تَحۡمِلۡ عَلَیۡنَاۤ إِصۡرࣰا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِینَ مِن قَبۡلِنَاۚ
رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ
وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَاۤۚ
أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَـٰفِرِینَ
And (do) not lay upon us a burden like that (which) You laid on those who (were) from before us.
Our Lord! [And] (do) not lay on us what we don’t have (the) strength (to bear).
And pardon us, and forgive us and have mercy on us.
You (are) our Protector, so help us against the people - [the] disbelievers.
Tafseer e Jilani
Rabbana wa la tahmil alayna isran: O Our Lord, do not lay upon us a burden of a veil thick and a curtain heavy which blinds the vision of Our quloob, the station within Our hearts that recognizes You, from the comprehension of Nur, the light of Your Tauheed, Your One-ness…
Kama hamalta-hu alladina min qabli-na Rabbana wa la tuhammil-na: the way you burdened the ones who came before us. Our Lord, do not burden us with the exhaustion of our ritualistic exercises and the hardships of obligations intensive due to the filth of imkaan, possibilities and ambiguities in relationships…
Ma la taqata lana bihi wa’fu: (exhaustion and hardship) that we don’t have the strength to bear and remove them, erase (them), by Your Favour…
An-na: for us (these burdens) from the demands of the characteristics of possibilities (in our nature)…
Waghfir lana: and forgive us i.e. conceal for us, O our Lord, our selfishness and ego-ism and the true nature of our personality from our own eyes….
Wa: and after that…
Irham-na: have mercy upon us with Your Mercy Expansive.
Anta Maulana: You are Our Lord and Master, The Controller of our blessings …
Fan sur na: so help us with your help and your succour so we can make well known Your Tauheed…
Ala qaum il Kafireen: against the nation of the deniers of truth and the ungrateful, As Saatireen, the ones covered by the haze of their false natures from the sun of the truth apparent on the horizon.
Ghaus Pak (ra) prays: Make us steadfast by Your Lutf, Affection and by Your Ultimate Truth and by Your Tauheed, One-ness, Ya Khair ul Nasireen, O Best of Helpers, Ya Hadi-il Muddaleen, O Guide of the Astray!
In another tradition by Imam Abd bin Hameed the incident of the descent of the blessed verses ends with the line: “When the angel Gibrael (as) read the last two verses of Surah Al Baqarah, Nabi Kareem (salutations and greetings upon him and his family by his Lord who taught them prayers that bring us relief) said, “Ameen.”
In the echo of that “Ameen,” the one uttered by the Beloved of Allah Subhanahu (salutations or greetings upon his prayers and those of his blessed family’s prayers for us which are always answered by their Lord), “Ameen summa Ameena summa Ameen…”
رَبِّ ٱجۡعَلۡنِی مُقِیمَ ٱلصَّلَوٰةِ وَمِن ذُرِّیَّتِیۚ
رَبَّنَا وَتَقَبَّلۡ دُعَاۤءِ
رَبَّنَا ٱغۡفِرۡ لِی وَلِوَٰلِدَیَّ وَلِلۡمُؤۡمِنِینَ یَوۡمَ یَقُومُ ٱلۡحِسَابُ
My Lord! Make me an establisher (of) the prayer, and from my offsprings.
Our Lord! and accept my prayer.
Our Lord! Forgive me and my parents and the believers (on) the Day of Reckoning.
Surah Ibrahim, Verse 40-41
Tafseer e Jilani
Rabbi ja’alni muqeem as salati: O my Lord! Make me steadfast in prayer in the manner of khudu’, intense compliance (of the heart) and khushu’, submission and tabattal, devotion and ikhlas, sincerity…
Wa: and make…
Min zurriyati: from my offspring as well ones who are steadfast in it like the etiquettes mentioned previously.
Rabbana: O Our Lord! Respond to my supplication…
Wa taqabbal dua: and accept (my) prayer in my favour and in favour of my children.
Rabbana aghfir-li: O Our Lord, Forgive me by your Favour, for if You do not, I don’t have control for my self over harm or benefit…
Wa liwalidayya wa lil Mo’mineena: and forgive my parents and the believers, all of them, and forgive in accordance with the demands of your Jood, Generosity, my errors and their errors…
Youma yaqoom ul hisaab: on the Day of Reckoning when the Register of deeds will be opened and accountability be asked for everything which happened in sin.
Ameen!
Adab dan sopan itu lebih penting daripada makan dan minum – (Aristotle)
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An McDonnell Douglas (now Boeing) F-15E Strike Eagle weapons load crew team attaches an AIM-120D to a pylon July 15, 2019, at Al Dhafra Air Base, United Arab Emirsate. The AIM-120D is the latest Advanced Medium-Range Air-to-Air missile (AMRAAM) and features improved navigation, kinematics, lethality and hardware and software updates to enhance its electronic protection capabilities against more capable threats.
A pilot from the 494th Fighter Squadron descends from a U.S. Air Force McDonnell Douglas (now Boeing) F-15E Strike Eagle Oct. 18, 2019, at Al Dhafra Air Base, United Arab Emirates, Oct. 18, 2019. The 494th Fighter Squadron Panthers deployed to the Air Forces Central Command area of responsibility in support of ongoing operations to maintain air superiority, defend forces on the ground, enhance regional partnerships, and demonstrate a continued commitment to regional security and stability.
A pilot from the 494th Fighter Squadron descends from a U.S. Air Force McDonnell Douglas (now Boeing) F-15E "Strike Eagle" Oct. 18, 2019, at Al Dhafra Air Base, United Arab Emirates, Oct. 18, 2019. The 494th Fighter Squadron Panthers deployed to the Air Forces Central Command area of responsibility in support of ongoing operations to maintain air superiority, defend forces on the ground, enhance regional partnerships, and demonstrate a continued commitment to regional security and stability.
Senior Airman Courtnee Grafton, 380th Expeditionary Maintenance Squadron metal technician, welds a piece of metal at Al Dhafra Air Base, United Arab Emirates, Dec. 9, 2018. The 380th EMXS fabrication flight is in charge of identifying and repairing aircraft structural damage. (U.S. Air Force photo by Senior Airman Mya M. Crosby)
Abu Abdullah Muhammad bin Salamah bin Ja’far bin ‘Ali al-Quda’i (died A.H. 454 / A.D. 1062). Shihab al-akhbar fi’-hikam wal-amthal wal-adab min al-ahadith al-marwiya ‘an al-rasul al-mukhtar , a well-known collection of Traditions, copied by the scribe ‘Ali Shirvan bin ‘Ali al-Qazwini
The Ilkhanid Kingdom, copied at the capital Sultaniyeh, during the reign of Abu Sa’id ‘Ala al-Dunya wal-din, Bahadur (reigned 1316-1335), first half of Safar 720 / 1320-21.
Arabic manuscript on paper, 9 lines to the page written in a clear and an accomplished naskhi / muhaqqaq script in black ink, gold rosettes between sentences, inner margins ruled in red ink, headings written in elegant naskhi / thuluth script within illuminated panels decorated with vegetal and floral motifs in gold, blue, and white, one double-page illuminated title-page, with interlinear “cloud” decoration incorporating hatching and three- dot motifs in blue, illuminated circular and semi-circular devices extending into the outer borders, titles within illuminated panels predominantly in gold, preceded by an illuminated shamsa painted gold with a blue and white scalloped border, fifteenth-century seal impression and a late nineteenth-century Arabic ownership inscription of Ahmad Khaled al-Naqshabandial-Aghribuzi.
This manuscript was copied within a couple years of the dismissal and execution in 1318 of the vizier Rashid ad-Din by the Ilkhanid ruler Abu Sa’id. The vizier founded a scriptorium in a suburb of Tabriz with generous funds by his patron the Ilkhanid ruler Uljaytu (reigned 1304-1316). Following his completion of a history of the Mongols ordered by Mahmud Ghazan Khan, Rashid ad-Din was commissioned by Uljaytu to write a history of the world, Jami’ al-Tawarikh, After the vizier’s execution, the scriptorium was ransacked and plundered, and most of the scribes, illuminators and artist sought work with other patrons. The calligraphy and illumination, especially the shamsa, of this manuscript bear a striking resemblance to that found in manuscripts produced in the scriptorium.
The building of Sultaniyeh, where this manuscript was produced, was started by Uljaytu’s father, Arghun, and completed by him. He made it his capital and erected his mausoleum which is still to this day considered “one of the most celebrated buildings in the whole of Persia.” Abu Sa’id was enthroned in Sultaniyeh, and this manuscript may have been commissioned for his library.
The title of the work varies, it also appears in some copies as kitab as-shuhubat fi’l-mawaiz wal-adab min hadith rasul allah sl’m. The author states that he has collected from among the sayings of the Prophet, a set of one thousand and later added another two hundred, which are simple in form and meaning and are quoted without isnad. The work is divided into babs arranged by words i.e. bab XIV according to the word kafa (enough, sufficient).
Al-Quda’i studied “Traditions” and Shafi’i law in Baghdad before moving to Fatimid Egypt where he was appointed a judge, he died in Fustat in November 1062.
This illuminated manuscript of al-Quda’i’s Shihab al-Akhbar, dated 1320/21, appears to be an early copy of the work to be found in public libraries. Brocklemann lists other copies in the British Library, London, Paris, the Vatican, the Ambrosiana Library, Milan, The Escorial, Madrid, Madras, Rabat, Tetuan, Tunis, Zaitouna,, Brussa, Cairo and Rumpur, but most of them appear to have been written in the 15th – 17th centuries. I found two fourteenth-century copies in the Chester Beatty Library, Dublin, which are dated slightly later than this manuscript, in A.H. 735 and 798 / A.D. 1335 and 1396.
Bibliography:
Arthur Arberry, Chester Beatty Library - A Handlist of the Arabic Manuscripts, Dublin, 1959, 1962 and 1964, vol. IV, p. 39, no. 3859/1; vol. V, p. 138, no. 4433; vol. VII, p. 59, no. 518.
Colin Baker (editor), Subject Guide to the Arabic Manuscripts in the British Library, London, 2001, B., Traditions, p. 46.
J. A. Boyle, The Cambridge History of Iran, vol. V, Cambridge, 1968, pp. 399-400.
Carl Brockelmann, Geschichte der Arabischen Litteratur, Brill, Leiden, New York, Koln, 1996, i. 343, suppl. 584.
Oscar Lofgren and Renato Traini, Catalogue of the Arabic Manuscripts in the Biblioteca Ambrosiana, Vicenza, 1981 and 1995, vol. II, 285 II and vol. III, 1267 IV.
Sotheby’s catalogue, Rashid al-Din’s “World History”, London, 8th July 1980.
Abu Abdullah Muhammad bin Salamah bin Ja’far bin ‘Ali al-Quda’i (died A.H. 454 / A.D. 1062). Shihab al-akhbar fi’-hikam wal-amthal wal-adab min al-ahadith al-marwiya ‘an al-rasul al-mukhtar , a well-known collection of Traditions, copied by the scribe ‘Ali Shirvan bin ‘Ali al-Qazwini
The Ilkhanid Kingdom, copied at the capital Sultaniyeh, during the reign of Abu Sa’id ‘Ala al-Dunya wal-din, Bahadur (reigned 1316-1335), first half of Safar 720 / 1320-21.
Arabic manuscript on paper, 9 lines to the page written in a clear and an accomplished naskhi / muhaqqaq script in black ink, gold rosettes between sentences, inner margins ruled in red ink, headings written in elegant naskhi / thuluth script within illuminated panels decorated with vegetal and floral motifs in gold, blue, and white, one double-page illuminated title-page, with interlinear “cloud” decoration incorporating hatching and three- dot motifs in blue, illuminated circular and semi-circular devices extending into the outer borders, titles within illuminated panels predominantly in gold, preceded by an illuminated shamsa painted gold with a blue and white scalloped border, fifteenth-century seal impression and a late nineteenth-century Arabic ownership inscription of Ahmad Khaled al-Naqshabandial-Aghribuzi.
This manuscript was copied within a couple years of the dismissal and execution in 1318 of the vizier Rashid ad-Din by the Ilkhanid ruler Abu Sa’id. The vizier founded a scriptorium in a suburb of Tabriz with generous funds by his patron the Ilkhanid ruler Uljaytu (reigned 1304-1316). Following his completion of a history of the Mongols ordered by Mahmud Ghazan Khan, Rashid ad-Din was commissioned by Uljaytu to write a history of the world, Jami’ al-Tawarikh, After the vizier’s execution, the scriptorium was ransacked and plundered, and most of the scribes, illuminators and artist sought work with other patrons. The calligraphy and illumination, especially the shamsa, of this manuscript bear a striking resemblance to that found in manuscripts produced in the scriptorium.
The building of Sultaniyeh, where this manuscript was produced, was started by Uljaytu’s father, Arghun, and completed by him. He made it his capital and erected his mausoleum which is still to this day considered “one of the most celebrated buildings in the whole of Persia.” Abu Sa’id was enthroned in Sultaniyeh, and this manuscript may have been commissioned for his library.
The title of the work varies, it also appears in some copies as kitab as-shuhubat fi’l-mawaiz wal-adab min hadith rasul allah sl’m. The author states that he has collected from among the sayings of the Prophet, a set of one thousand and later added another two hundred, which are simple in form and meaning and are quoted without isnad. The work is divided into babs arranged by words i.e. bab XIV according to the word kafa (enough, sufficient).
Al-Quda’i studied “Traditions” and Shafi’i law in Baghdad before moving to Fatimid Egypt where he was appointed a judge, he died in Fustat in November 1062.
This illuminated manuscript of al-Quda’i’s Shihab al-Akhbar, dated 1320/21, appears to be an early copy of the work to be found in public libraries. Brocklemann lists other copies in the British Library, London, Paris, the Vatican, the Ambrosiana Library, Milan, The Escorial, Madrid, Madras, Rabat, Tetuan, Tunis, Zaitouna,, Brussa, Cairo and Rumpur, but most of them appear to have been written in the 15th – 17th centuries. I found two fourteenth-century copies in the Chester Beatty Library, Dublin, which are dated slightly later than this manuscript, in A.H. 735 and 798 / A.D. 1335 and 1396.
Bibliography:
Arthur Arberry, Chester Beatty Library - A Handlist of the Arabic Manuscripts, Dublin, 1959, 1962 and 1964, vol. IV, p. 39, no. 3859/1; vol. V, p. 138, no. 4433; vol. VII, p. 59, no. 518.
Colin Baker (editor), Subject Guide to the Arabic Manuscripts in the British Library, London, 2001, B., Traditions, p. 46.
J. A. Boyle, The Cambridge History of Iran, vol. V, Cambridge, 1968, pp. 399-400.
Carl Brockelmann, Geschichte der Arabischen Litteratur, Brill, Leiden, New York, Koln, 1996, i. 343, suppl. 584.
Oscar Lofgren and Renato Traini, Catalogue of the Arabic Manuscripts in the Biblioteca Ambrosiana, Vicenza, 1981 and 1995, vol. II, 285 II and vol. III, 1267 IV.
Sotheby’s catalogue, Rashid al-Din’s “World History”, London, 8th July 1980.
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Abu Abdullah Muhammad bin Salamah bin Ja’far bin ‘Ali al-Quda’i (died A.H. 454 / A.D. 1062). Shihab al-akhbar fi’-hikam wal-amthal wal-adab min al-ahadith al-marwiya ‘an al-rasul al-mukhtar , a well-known collection of Traditions, copied by the scribe ‘Ali Shirvan bin ‘Ali al-Qazwini
The Ilkhanid Kingdom, copied at the capital Sultaniyeh, during the reign of Abu Sa’id ‘Ala al-Dunya wal-din, Bahadur (reigned 1316-1335), first half of Safar 720 / 1320-21.
Arabic manuscript on paper, 9 lines to the page written in a clear and an accomplished naskhi / muhaqqaq script in black ink, gold rosettes between sentences, inner margins ruled in red ink, headings written in elegant naskhi / thuluth script within illuminated panels decorated with vegetal and floral motifs in gold, blue, and white, one double-page illuminated title-page, with interlinear “cloud” decoration incorporating hatching and three- dot motifs in blue, illuminated circular and semi-circular devices extending into the outer borders, titles within illuminated panels predominantly in gold, preceded by an illuminated shamsa painted gold with a blue and white scalloped border, fifteenth-century seal impression and a late nineteenth-century Arabic ownership inscription of Ahmad Khaled al-Naqshabandial-Aghribuzi.
This manuscript was copied within a couple years of the dismissal and execution in 1318 of the vizier Rashid ad-Din by the Ilkhanid ruler Abu Sa’id. The vizier founded a scriptorium in a suburb of Tabriz with generous funds by his patron the Ilkhanid ruler Uljaytu (reigned 1304-1316). Following his completion of a history of the Mongols ordered by Mahmud Ghazan Khan, Rashid ad-Din was commissioned by Uljaytu to write a history of the world, Jami’ al-Tawarikh, After the vizier’s execution, the scriptorium was ransacked and plundered, and most of the scribes, illuminators and artist sought work with other patrons. The calligraphy and illumination, especially the shamsa, of this manuscript bear a striking resemblance to that found in manuscripts produced in the scriptorium.
The building of Sultaniyeh, where this manuscript was produced, was started by Uljaytu’s father, Arghun, and completed by him. He made it his capital and erected his mausoleum which is still to this day considered “one of the most celebrated buildings in the whole of Persia.” Abu Sa’id was enthroned in Sultaniyeh, and this manuscript may have been commissioned for his library.
The title of the work varies, it also appears in some copies as kitab as-shuhubat fi’l-mawaiz wal-adab min hadith rasul allah sl’m. The author states that he has collected from among the sayings of the Prophet, a set of one thousand and later added another two hundred, which are simple in form and meaning and are quoted without isnad. The work is divided into babs arranged by words i.e. bab XIV according to the word kafa (enough, sufficient).
Al-Quda’i studied “Traditions” and Shafi’i law in Baghdad before moving to Fatimid Egypt where he was appointed a judge, he died in Fustat in November 1062.
This illuminated manuscript of al-Quda’i’s Shihab al-Akhbar, dated 1320/21, appears to be an early copy of the work to be found in public libraries. Brocklemann lists other copies in the British Library, London, Paris, the Vatican, the Ambrosiana Library, Milan, The Escorial, Madrid, Madras, Rabat, Tetuan, Tunis, Zaitouna,, Brussa, Cairo and Rumpur, but most of them appear to have been written in the 15th – 17th centuries. I found two fourteenth-century copies in the Chester Beatty Library, Dublin, which are dated slightly later than this manuscript, in A.H. 735 and 798 / A.D. 1335 and 1396.
Bibliography:
Arthur Arberry, Chester Beatty Library - A Handlist of the Arabic Manuscripts, Dublin, 1959, 1962 and 1964, vol. IV, p. 39, no. 3859/1; vol. V, p. 138, no. 4433; vol. VII, p. 59, no. 518.
Colin Baker (editor), Subject Guide to the Arabic Manuscripts in the British Library, London, 2001, B., Traditions, p. 46.
J. A. Boyle, The Cambridge History of Iran, vol. V, Cambridge, 1968, pp. 399-400.
Carl Brockelmann, Geschichte der Arabischen Litteratur, Brill, Leiden, New York, Koln, 1996, i. 343, suppl. 584.
Oscar Lofgren and Renato Traini, Catalogue of the Arabic Manuscripts in the Biblioteca Ambrosiana, Vicenza, 1981 and 1995, vol. II, 285 II and vol. III, 1267 IV.
Sotheby’s catalogue, Rashid al-Din’s “World History”, London, 8th July 1980.
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I became a Sufi through my Camera it was an accident of Chance and a push of my destiny that wanted me to spread the sweetness of Sufism the indomitable power of Ahle Bayt and the magnetism of Ali Dum Dum.. Perhaps I am a Qalandari from within and Shahbaz Qalandar pulls my hears strings awakening my inner camera eye and my compassionate nature towards humanity .
As mentioned earlier my main thread of life is the desire for Hindu Muslim amity .. most of my teachers Gurus mentors and most of my best friends since childhood have been Hindus ,,, I had great parents they bequeathed this love for all faith .. interfaith and love of my roots and my country . My upbringing was blessed by my parents adab tezhzeeb came naturally ,... I have had my education in a Church did not get to learn written Urdu so I delete all Urdu comments my lingua franca is Hindi Urdu but my though process has always been English the language that has been a part of me since childhood . I am a Shia Muslim a follower of Imam Ali ..and for me Hussein is humanity ,,, my religious beliefs are my personal prerogative ,, one thing is sure I am first human .. I use You Tube to shoot photo journalism via diverse faith in India rituals culture I have no sponsors and hear me loud and clear I AM NOT AN ISLAMIC CHANNEL though I shoot Sufism and Shiasm. My lifes narrative is incomplete without giving respect to other faiths Hinduism Buddhism Sikh Christianity . In the 50s at Colaba we gad a lot of Jews and we lived in peace .
I know friends who are agnostics atheists Wicca but their beliefs did not make me bigoted ,,, I have a lot of Gurus from almost every faith but I wanted to learn.. change myself ..become a better human being ..
So dont insult your patents your teachers by abusing me or the people I shoot and this verbal attacks mostly come from radical Muslims I need not go into detail.' You dont like what I shoot dont see it ,, this is a public platform and I strictly follow You Tube rules regulations ..I delete all comments that are nothing but spam and troll,
Thank you once again.. I a open to constructive suggestions to improve my channel.. I respect your views but does not mean I have to follow them.. as you dont own me ,, I use my time my camera my vision and my money and I shoot ORIGINAL CONTENT ,,
I dont hide my face beneath a blank thumbnail I have a profile do read it before commenting on my videos ,,, “A good man complains of no one; he does not look to faults.” ― Shams Of Tabriz
“The summary of the advice of all prophets is this; Find yourself a mirror.” ― Shams Tabrizi
When everyone is trying to be something, be nothing. Range with emptiness. Human should be like a pot. As the pot is hold by its emptiness inside, human is hold by the awareness of his nothingness.” ― Shams Tabrizi
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Tag: Allah, Bismillah Preshani say nijat,tension, problem, Dua,, hereafter,Duniya , akhirat,friend, enemy,Dushman ,Hadsat takleef , mehfooz,Ya Hafeezo Ya Salamo,Subah Shaam, morning , evening, ,Surah Baqra last Rukoo,, Surah Falaq,Surah Fatiha,Surah Hashar ,Surah Ikhlas,Surah Inam,Surah Kafiroon,Surah Nas,Duniya or akhirat,nabvi nusqa,Hifazat ki dua,Astagfar,ISTAGFAR KE FAZAIL,ISTAGFAR KE FAZAIL,Palanpuri sahab, GUNAH MAAF , ASTAGFIRULLAH ALLAZI LA ILAHA ILLA HU ALHAI ALQAYYUM WA ATOOBU ILAIH, ayatal Kursi ,Durood Shareef,Raat kay waqt,raat ko sotay waqt,Sonay Say Phleye Kay Amal,Subhanallah,Surah Baqra last Rukoo,surah baqra,Surah Falaq,Surah Fatiha Surah Ikhlas,Surah Kafiroon,surah kosar,Surah Nas,naiki ka paigham dijyay burai say rokiyay, gunah na pehlaiyay naiki ko pehlaiyay or gunah ko rokiyay,hamesha jari rehnay walay gunah gunah na pehlaiyay,Sach ka inam or jhoot ka anjam,naiki ko pehlaiyay or gunah ko rokiyay ,social network facebook whatsapp instagram use kernay kay islami usool,jhoot pehlanay walo ka anjam gunah pehlanay ka zarya na baniyay,naiki ko pehlaiyay or gunah ko rokiyay, post share kernay kay usool gunah pehlanay ka zarya na baniyay,Tableeghi Jamaat , Tableegh ,Qurbani, Qurbani ka Maqsad, Hajj, Zil Hajj, Zilhaj ka Roza, Takbeer e Tashreek, Youm e Arafa ka Roza,talbiyah, fast, fasting, eid ki namaz ka tariqa, way, Allah o akbar , eid ki namaz ka tariqa, prayer, salat, namaz, , Eid Ul Azha K Adab , Hajj Gunnaho Ki Safai, Pilgrim, hajj kab farz hota hay, hajj ki saadat, Hajj Mai Takheer, late, hajj umrah, hajj umray janay Allah kay mehman, hajj roza, Mehboob Amal, mehgay janwar , cattle farming, cattle, gaye, bakray, dumbay, bell, goat, cow, sheep, qurbani fashion Qurbani - Bal or Nakhun, hair, nails, na katain, Qurbani , Qurbani Janwar, Qurbani ka ajar o sawab, Qurbani Ka Ghost Ba-Barkat, meat, qurbani ka maqsad, Qurbani ka nisab, qurbani ka tariqa, qurbani kay liyay janwar ka inthikab, Qurbani, Quran e Majeed, ki roshni may, takbeer e hajj, takbeer e tashreeq, Yaum-e-ARFA (9th ZilHaj) ka Roza, Youm e Arafa ka roza 9 10 zilhaj ka roza, youm e arfa ka roza zilhaj ka roza, zilhaj takberaat,madni masjid, tableegh, tabligh, tableeghi jamaat, tablighi jamat, dawat , Naat , junaid jamshed, saeed anwar, shahid afridi, Makkah, Madina, Surah Mulk, Quran Majeed, Allah ,Durood Shareef ,Namaz , Masjid ,Allah ,Subhan Allah ,Islam, Muslim, Islamic, Quran, Mufti, Molana, Moulana, Whatsapp, Telegram, Islamic group, Madni Masjid, Tableeghi jamaat , Zikar Azkaar, Allah ka Zikar, Zikar Allah, Naiki, Sawab, Esaal e Sawab , Khulasa e Quran,taraweeh, Islamic Audios , Islamic Videos , Islamic Books , Quran Dua , dua ,Hazrat Muhammad (Sallallahu Alayhi Wasallam), Imaan Mufasal Imaan Mujamal, Durood e Tanjeena , Surah Inam , Dushman say bachao ,Muharram , Ashura , Ashoora , Roza , Surah Mulk , Molana Tariq Jameel , Takbeer Tashreeq , Zilhaj, Zilhaj ka roza, Qurbani, Surah Rehman , Surah Fatiha , Surah Kosar , Surah Quraish , Quran Majeed ,Bismillah ki barkat, Madni Masjid, Namaz, Tableeghi Jamaat, Sadqa Jariya, Surah Baqra, Surah Inaam, Surah Hashar, Surah Fatiha, Zikar Azkaar, Dushman say hafazat , Waldain, Ghar may khushali, Preshani say bachna, Beemari say Hifazat, Hadsat say bachna, Jannat, Tableegh, Masnoon Dua, mufti tariq masood, baitussalam, saeed anwer, saeed anwar, molana tariq jameel, fikreakhirat, islaam, mobile, whatsapp, telegram, photo, video, images, Mufti rasheed Ahmed Khursheed, Molana Abdus Sattar, school, colledge, college, university, office, book, software, mobile application, islamic application, Islamic app, 4 qul, waldain, parents, preshnai, janat, heaven, la ilaha illallah muhammadur rasulullah, bismillah hir rahman nir raheem, auzu billahi minash shaitanir rajeem, namaz, nazar, nazre bad, bacho, bachay, bachi, lerki, larka , mard, orat, child, children, men , women, boy, girl, job, rozi, rizq, rozgar, earth, sky, zameen, asman, ghar, house, safar, journey, halal, haram, sood, zina, fahsahi uryani, mazhab, MashaAllah, kamyabi, sucess, story, kahani, hifazat, safety, calamity, afat, neighbor, parosi, waqt, time , minute, death, died, grave , qabar, azab, marna, zindagi, life, molana younus palanpuri, hazrat feroz memon sahaba, hazrat hakeem akhtar sahab, wasif manzoor sahab, Hazrat Feroz Memon sahab, raiwand, karachi ijtima , raiwand ijtima, youtube, facebook, aitakaf, manzoor yousuf sahab, khalid iqbal taib sahab, masjid , mosque, sathi, friend, gussa, ghussal , wazoo, niyat, kapray, clothes, wardrobe, Assalam o Alikum, walikum as salam, badal ,barish, cloud, rain, Surah shams, juma, friday, azaan, mosque, suplication , dua , prayer, madni masjid karachi, tableeghi markaz karachi , maki masjid karachi , maki masjid tableeghi markaz karachi, madni masjid tableeghi markaz karachi, karachi, pakistan, ayesha manzil
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Abad Harmonia – Ayurvedic and beach Resort, Kovalam, Kerala.
Couple of weeks ago, I did few shoots with an ad agency for Travel GURU in Kerala. abad harmonia Beach and Ayurvedic Resort is one of them. It is a property of Adab Hotels & Resorts group.
In recent time, I did different properties including guesthouses, 3Star, 5Star, Resorts, Beach houses etc. Shooting Hotels is a fun.
Contact for:
Interior | Architecture | Industrial | Hotels & Resorts | Malls & Showrooms | Corporate
(+91) 9876098981
atimages@in.com
thataiankur@gmail.com
A crew chief from the 380th Expeditionary Aircraft Maintenance Squadron marshals a U.S. Air Force McDonnell Douglas (now Boeing) F-15E "Strike Eagle" to park Oct. 18, 2019, at Al Dhafra Air Base, United Arab Emirates. The "Strike Eagle" joins the diverse mix of aircraft at ADAB to include additional F-15E’s as well as Lockheed Martin F-35A "Lightning II's", McDonnell Douglas KC-10 "Extender's", Boeing E-3 "Sentry's", and Ryan Aeronautical (now part of Northrop Grumman) RQ-4 "Global Hawk's" to support ongoing operations in the region.
A crew chief from the 380th Expeditionary Aircraft Maintenance Squadron marshals a U.S. Air Force McDonnell Douglas (now Boeing) F-15E Strike Eagle to park Oct. 18, 2019, at Al Dhafra Air Base, United Arab Emirates. The Strike Eagle joins the diverse mix of aircraft at ADAB to include additional F-15E’s as well as Lockheed Martin F-35A Lightning IIs, McDonnell Douglas KC-10 Extenders, Boeing E-3 Sentrys, and Ryan Aeronautical (now part of Northrop Grumman) RQ-4 Global Hawks to support ongoing operations in the region.
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Adab Para Salafus Sholeh Ketika Berbicara dengan Orang Lain ADAB YANG BAIK DENGAN ORANG YANG BERBICARA Berkata asy Syaikh Abdurrahman bin Nashir as Sa'diy rahimahullahu: "Termasuk adab yang baik, apabila ada seorang yang mengajak bicara denganmu dalam urusan agama, atau masalah duniawi adalah: Maka janganlah engkau menyela💤 pembicaraannya, sekalipun engkau telah mengetahuinya. Namun sikap yang baik, adalah engkau mendengarkannya dengan seksama; Seolah engkau orang yang tidak mengetahuinya. Seolah belum pernah mendengarnya. Dan orang yang bicara pun melihat mu mengambil faedah darinya. Sebagaimana yang dilakukan oleh seorang yang ramah dan berakal. Padanya pula ada beberapa faedah: Memberi semangat bagi orang yang berbicara. Memberikan kegembiraan padanya. Engkau selamat dari sikap ujub (bangga diri) pada dirimu. Maka sesungguhnya menyela pembicaraan orang yang sedang berbicara, maka ini merupakan adab yang JELEK. Ar Riyadh an Nadhirah (hal. 548). Berkata Atha bin Abi Rabbah Rahimahullahu: Sesungguhnya pernah ada seseorang berbicara kepadaku dengan sebuah pembicaraan, maka aku pun diam (mendengarkannya), seolah aku belum pernah mendengarnya. Padahal aku sudah mendengarnya, sebelum ia dilahirkan." Siyar A'lam an Nubala (5/86) Forum Salafy Purbalingga Diposting ulang oleh channel telegram: ift.tt/1LRAMiN Sumber dari: Forum Salafy Purbalingga bit.ly/ForumSalafyPurbalingga via Instagram ift.tt/1qQhcKl
Acum mai bine de o mie de ani, în imensitatea Asiei Centrale se năştea unul dintre cele mai impresionante genii din istoria umanităţii. Considerat drept cel mai mare savant al întregii civilizaţii musulmane, Avicenna a strălucit fără egal în toate domeniile în care a activat. A fost un filosof cu o cunoaştere enciclopedică, om de ştiinţă şi deschizător de drumuri în medicină, practician şi teoretician în egală măsură şi, nu în ultimul rând, poet şi muzician. El este autorul unei opere grandioase care cuprinde aproape toate aspectele cunoaşterii umane din perioada sa. Cel ce s-a numit Abu Ali al-Husayn ibn Abd Allah ibn Sina (Avicenna pentru Europa latină) a încarnat, prin itinerarul său enciclopedic şi imensa sa cultură, prototipul intelectualului universal medieval .
Discipolul lui Aristotel învăţase complet Coranul la doar 10 ani
Cel mai strălucit spirit al civilizaţiei musulmane s-a născut în anul 980 în satul Qishlak Afshona de lângă Buhara (astăzi în Uzbekistan), pe atunci capitala dinastiei persane a Samanizilor care au domnit în Asia Centrală şi provincia Khorasan.
Din fericire pentru el, Avicenna s-a născut într-o familie de înalţi funcţionari iranieni de origine turcă, astfel încât a beneficiat încă din fragedă pruncie de o educaţie aleasă şi de atenţia unor părinţi care au sesizat devreme potenţialul intelectual al copilului.
Spiritul independent al copilului era încununat de o inteligenţă şi o memorie uluitoare, care i-a permis ca la vârsta de doar 14 ani să-şi întreacă profesorii. După cum nota în autobiografia sa, Avicenna învăţase deja tot ce exista la acea vreme în lume sub formă de cunoştinţe scrise, până să împlinească 18 ani.
De fapt, conform aceleiaşi autobiografii, copilul supradotat memorase deja toate surele Coranului până să împlinească 10 ani.
Educaţia şi cercetările sale ulterioare au fost marcate de un enciclopedism debordant.
„Devorează” complet toate scrierile despre gramatica arabă, geometria, fizica, dreptul islamic, teologia şi medicina.
Devine foarte atras de unul dintre geniile date de Grecia Antică, şi anume Aristotel. Se avântă cu un patos nemaivăzut în studierea operei marelui gânditor grec. Citeşte cu nesaţ de patruzeci de ori Metafizica lui Aristotel, până când memorează fiecare cuvânt, dar conştientizează cu tristeţe că nu reuşeşte să înţeleagă sensurile şi tainele din spatele cuvintelor.
Esecul nu-l face decât să se ambiţioneze mai mult. Timp de peste un an şi jumătate îşi petrece timpul citind, studiind şi rugându-se la moschee pentru iluminare. Aceasta vine doar după ce, într-un moment de inspiraţie, cumpără pe o sumă derizorie, dintr-o piaţă, comentariile şi tratatul filozofului musulman Al-Farabi asupra Metafizicii.
Astfel, fericit, la doar 16 ani înţelege pe deplin spiritul şi viziunea ilustrului său maestru din Grecia Antică, pe care, evident, nu l-a întâlnit niciodată în viaţă. Fire sensibilă la suferinţele şi bolile semenilor, Avicenna se ataşează şi de ştiinţa medicinei. La vârsta de doar 18 descoperise deja că:
„Medicina nu este o ştiinţă grea şi aspră precum matematicile şi metafizica, deci am făcut progrese mari. Am devenit un medic iscusit şi am început să-mi tratez primii pacienţi cu ajutorul unor leacuri aprobate”. Tânărul ajunge în scurt timp faimos, nu doar datorită succesului tratării pacienţilor, ci şi datorită faptului că, asemenea sfinţilor fără de arginţi din universul creştin, Avicenna îşi trata pacienţii fără să le ceară bani.
Când el avea 22 de ani, tatăl său moare brusc. Evenimentul traumatizant s-a suprapus peste tulburările politice şi sociale ale vremii, astfel încât tânărul se vede prins într-un adevărat carusel al unor peregrinări constante.
Pentru a-şi exercita meseria de medic, el se instalează după cum îl duc aventurile politice ale diverselor dinastii musulmane în slujba cărora s-a aflat la un moment dat. Ajunge să trăiască în marile oraşe ale Persiei, precum Ravy (lângă Teheran), Hamadan sau Ispahan, unde intră în serviciile emirilor buyizi şiiţi şi unde ajunge la un moment dat chiar să devină mare vizir (cumva echivalentul unui prim-ministru de azi).
Prima sa slujbă a fost aceea de medic personal al unui emir. După ce l-a vindecat pe acesta de o afecţiune îndelungată, emirul recunoscător îi oferă o sumă mare de bani. Avicenna a refuzat-o politicos, cerându-i în schimb accesul nelimitat la bibiloteca şi arhivele oficiale ale dinastiei Samanizilor. Cum succesul aduce deseori şi necazuri, Avicenna nu este ocolit de bârfe, invidii, duşmănii făţişe sau ascunse, precum şi de calomnii.
Viaţa sa a fost agitată şi din cauza simpatiilor sale şiite, care l-au pus de multe ori în primejdie. Cu toate acestea, nu s-a dat bătut în calea sa spre cunoaştere. Într-atât de mare a fost dedicarea sa pentru ştiinţă, încât pe perioada celor patru luni cât a fost întemniţat (căci viaţa sa a avut şi asemenea coborâşuri) Avicenna s-a folosit de timpul petrecut între patru pereţi pentru a scrie tratatul despre afecţiunile coronariene.
În perioada vieţii sale, Buhara rivaliza cu Bagdadul la statutul de capitală culturală a lumii musulmane. Peregrinările sale, alături de faima şi legăturile pe care le avea cu puternicii vremii, i-au facilitat accesul în marile biblioteci din Balkh, Horezm, Gorgan, Rey. A fost contemporan şi a avut dialoguri cu alte spirite luminate precum astronomul şi cercetătorul Rayhan Biruni, matematicianul Abu Nasr Iraqi, filozoful Abu Sahl Masihi şi fizicianul Abu al-Khayr Khammar.
Din cele 16 lucrari de medicina ale lui Ibn Sina, 8 sunt in versuri despre probleme precum: cele 25 de semne care indica faza terminala a bolilor, preceptele referitoare la igiena, remediile testate, memoriile de anatomie. Intre lucrarile in proza, dupa marele Qanun, tratatul despre medicamentele pentru inima, din care British Museum are in posesia sa cateva manuscrise, este probabil cel mai important, dar ramane nepublicat.
Qanuneste, desigur, de departe cea mai complexa, cea mai renumita si mai importanta lucrare a lui Ibn Sina. Lucrarea contine aproape un million de cuvinte si ca majoritatea cartilor in limba araba, este in mod elaborat divizata si subdivizata. Este impartita in principal in 5 carti, dintre care prima trateaza principiile generale, a doua trateaza medicamentele simple aranjate in ordine alfabetica, a treia cu bolile diferitelor organe si parti ale trupului de la cap pana la picioare, a patra, cu bolile care desi incep intr-un anume loc, se raspandesc in alte parti ale corpului, precum ar fi febrele, si a cincea despre combinatiile de medicamente.
Qanunface deosebirea intre mediastinita si pleurezie si recunoaste natura contagioasa a ftiziei (tuberculoza plamanilor) si faptul ca aceasta boala se poate transmite prin apa si pamant. Da un diagnostic stiintific cu privire la anchilostomiaza si atribuie aceasta conditie existentei unui vierme intestinal. Qanun arata importanta nutritionismului si a influentei climei si mediului inconjurator asupra sanatatii si utilitatea chirurgicala a anestezicelor orale. Ibn Sina a indemnat chirurgii sa trateze cancerul in fazele de inceput ale acestuia, asigurand indepartarea intregului tesut afectat. Capitolul intitulat materia medica are in vedere 760 de medicamente, cu comentarii asupra aplicarii si eficientei lor. El a recomandat ca testarea unui medicament nou sa fie efectuata pe animale si oameni inainte de a se da in folosinta generala.
Ibn Sina a observat relatia stransa dintre emotii si conditia fizica si a simtit ca muzica are un rol fizic si psihologic precis asupra pacientilor. Dintre multele tulburari psihologice descrise in Qanun, una este de un interes deosebit: boala dragostei! Ibn Sina are reputatia de e fi diagnosticat aceasta conditie la un print din Jurjan, care a cazut bolnav si a carui boala a derutat medicii locali. Ibn Sina a observat o schimbare a pulsului printului atunci cand adresa si numele iubitei sale erau mentionate. Marele doctor a avut un singur remediu: unirea suferindului cu iubita sa.
Textul arab al Qanun-ului a fost publicat la Roma in 1593 si a fost din acest motiv una dintre primele carti arabe care a vazut tiparul. A fost tradusa in latina de Gerard din Cremona in secolul al-XII-lea. Acest 'Canon', cu continutul sau enciclopedic, cu aranjarea lui sistematica si cu planul sau filosofic, a ajuns in curand la o pozitie superioara in literatura medicala a epocii, inlocuind lucrarile lui Galen, al-Razi si al-Majusi, devenind manualul scolilor medicale din Europa.
Cea mai celebră şi influentă lucrare a sa a fost Canonul Medicinei (al-Qanun fi al-Tibb). Monumentala lucrare, scrisă iniţial în 5 volume, este, conform Enciclopediei Britanice, ”cea mai importantă carte din istoria medicinei, scrisă vreodată în Occident şi Orient”.
Timp de peste 600 ani, Canonul Medicinei lui Avicenna a fost cartea de bază din multe şcoli de medicină şi spitale din Europa. Chiar şi în prezent, lucrarea sa este manualul standard de referinţă pentru practicienii medicinei Unani. Cu toate că sistemul său medical se baza pe unele din conceptele lansate de Hipocrate şi Galenus, Avicenna a adoptat în scrierile sale medicale o perspectivă universală, colectând, „distilând” şi sintetizând toată cunoaşterea medicală care exista în acele timpuri.
Avicenna a călătorit, a citit, a aplicat şi a studiat diferite sisteme medicale tradiţionale precum cel grec, egiptean, persan, hindus, chinez şi tibetan., după care a concluzionat că, în afara diferenţelor superficiale, toate aceste sisteme se confruntau cu aceleaşi realităţi şi teme comune.
Toate sistemele medicale tradiţionale ale acestor popoare luau în consideraţie legătura dintre suflet, trup şi boală, temperamentele umane şi importanţa lor, fluidele vitale şi umorile, energia vitală şi similarităţile dintre principiile structurii corporale şi anatomia şi fiziologia umană. Influenţa lucrării a fost cu adevărat uriaşă, planetară chiar. Până şi unele remedii populare africane au la bază leacurile prescrise de Avicenna. Principiile vindecării naturiste din Canonul Medicinei au fost studiate şi preluate de către Samuel Hahneman, fondatorul homeopatiei, şi de către părintele Sebastian Kneipp, fondatorul naturopatiei.
Influenţa operei acestui „Prinţ al Medicinei”, cum a fost supranumit încă de când era în viaţă, a fost cu adevărat imensă. Tratatul a fost tradus în limba latină la circa 100 ani de la scrierea sa şi a fost publicat de 15 ori în secolul XV şi de 20 ori în secolul XVI. A fost cartea de bază în universităţile din Montpellier şi Louvain, până în anul 1650, iar în Bruxelles studiile lui Avicenna au fost volume de referinţă până în anul 1909.
Cea mai mare contribuţie a lui Avicenna la ştiinţa medicinei a avut legătură cu etiologia. Era ferm convins că poţi stăpâni o problemă medicală doar dacă cunoşti bine cauzele şi factorii care influenţează afecţiunile şi bolile.
În lumea musulmană, care cunoaşte mulţi medici renumiţi, influenţa lui Avicenna transpare şi ca filozof şi mistic. El se remarcă prin căutarea unei cunoaşteri complexe , care este în acelaşi timp de natură intelectuală, experimentală şi intiuitivă. Are faima de a fi scris peste 250 lucrări în arabă şi persană, dar din nefericire încercarea sa de a defini ceea ce era cunoscut drept „înţelepciune orientală” nu ne-a parvenit decât fragmentar.
Spre exemplu, în povestirea lui Hayy Ibn Yaqzan, Avicenna descrie într-o modalitate autobiografică drumul său spre un Orient mistic - lume a luminii negrăite şi nevăzute, în compania unui înger călăuzitor. Culegerea sa de povestiri spirituale va influenţa gândirea şiită „iluministă” de mai târziu şi în special pe misticul Sohrawardi.
Dar cartea care demonstrează culmile spirituale pe care a ajuns Avicenna este fără îndoială Kitab al-Shifa, sau Cartea Vindecării Sufletului, într-o traducere directă. În această lucrare, el alcătuieşte inventarul cunoştinţelor greco-musulmane din epoca sa, stabilind şi o listă a ştiinţelor: ştiinţe filozofice, ştiinţe umane, ştiinţe pure, aplicate şi naturale, ştiinţe ale astronomiei sau economiei.
Tot aici tratează despre poezie, lingvistică şi muzică. Îndrăzneşte chiar mai mult decât atât: poreclit nu degeaba „maestrul maeştrilor” de către contemporanii săi, el încearcă, înaintea a numeroşi filozofi musulmani precum Averroes, să concilieze dogma coranică cu un aristotelism nuanţat de neoplatonism. Fapt pentru care va fi ulterior atacat şi contestat de către teologul Al-Ghazali şi de Averroes pentru înclinaţiile sale neoplatonice.
Prin traducerile făcute în ebraică şi latină, la Toledo, în secolul XII, opera sa, alături de creaţiile altor mari gânditori ai islamului, va ajunge în Europa apuseană, unde rolul său va fi deosebit de important în medicină şi filosofie. Influenţa sa europeană a fost atât de mare, încât a dat naştere unui adevărat „avicennism latin” cu discipoli creştini foarte importanţi, precum Roger Bacon, John Dunn Scott (unul dintre fondatorii filosofiei scolastice), Sfântul Toma d’Aquino, Sfântul Albert cel Mare, Geoffreyy Chaucer şi chiar Sfântul Augustin, unul dintre Părinţiii Bisericii Romano-Catolice.
Fără a forţa nota aprecierilor la adresa sa, Avicenna este printre pionierii bazelor ştiinţifice ale aventurii cunoaşterii umane. Filosoful René Descartes s-a numărat printre primii gânditori moderni care au fost influenţaţi de Avicenna. Spre sfârşitul vieţii sale, persecuţia împotriva musulmanilor şiiţi se înteţeşte sub ordinele sultanului Mahmud din Ghazna, un sunnit fanatic.
Avicenna s-a văzut silit să-şi găsească refugiul în Hamadan. În anul 1023, a fost nevoit să fugă în Ispahan, unde şi-a petrecut ultimii 14 ani din viaţă sub protecţia emirului Alaaddowleh, care l-a însărcinat să facă noi cercetări în domeniul astronomiei. Moare tot la Hamadan, în luna lui iunie (august, după alte surse istorice), anul 1037, pe când avea doar 57 ani.
Poate că Dante Alighieri a ştiut cel mai bine care a fost soarta lui Avicenna după ce a părăsit acest plan. Marele scriitor italian îl aminteşte pe Avicenna în Divina Comedie, unde ilustrul spirit mahomedan aşteaptă în „antecamera Raiului” alături de alte figuri emblematic-pozitive, de facturi non-creştine, precum Vergiliu, Averroes, Homer, Horaţiu, Ovidiu, Socrate, Platon şi chiar Saladin, celebra căpetenie musulmană care s-a remarcat în luptele contra cruciaţilor!
Filozoful Ibn Sina, cunoscut în Europa sub numele de Avicenna (latinizarea ebraicului Aven Sina) este una dintre personalităţile complexe care nu pot fi privite doar din unghi ştiinţific. Dincolo de operele medicale şi de cele filozofice, prin care îi continuă pe Aristotel şi pe alţi greci – în asemenea măsură, încât unii comentatori contestă orice noutate în textul avicennian–, scrierile sale „iniţiatice” (al-hikma al-mašriqiyya, „înţelepciunea orientală”), care, cum spune H. Corbin, „orientează” către lumea ideilor, a inteligenţei (raţiunii active, „făptuitoare”, al- ‘aql al-fa‘‘al ), vădesc şi influenţa gândirii persane (sferă mai degrabă metafizică; în timp ce sfera lingvistică arabă e logică, exactă). De asemenea, Avicenna este autorul unor scrieri filologice „fără pereche”, cum spune discipolul său chiar în această biografie, şi al unor poeme în arabă şi în persană.
Viaţa lui Ibn Sina (pe care şi-l revendică deopotrivă arabii, persanii şi turcii) a intrat în legendă, datorită celor 1001 de nopţi, circulând chiar şi în limba română: una din poveştile incluse în Halima (Aravikon Mythologikon) de către Rafail, egumenul Hurezului, şi anume Istoriia filosofului Avichena, rezumă sub formă de basm elemente din biografia sa, precum şi din capitolul „despre minuni” cuprins în Cartea îndrumărilor şi remarcilor (Kitabu-l išarat wa-l-tanbihat)”.
De asemenea, viaţa lui Ibn Sina a intrat în poveştile şi în romanele populare turceşti, ca un simbol pentru modul de a exista în lume al învăţatului. Câteva din aceste elemente „de poveste” pot fi desluşite atât în autobiografia dictată de „şeicul şeicilor” discipolului său Abu ‘Ubayd al-Ğuzğani, cât şi în continuarea biografiei scrise de acesta – care a lăsat şi o listă a operelor lui Ibn Sina – despre ultima parte a vieţii filozofului. Prezentăm cititorilor această biografie în două părţi.
Viaţa şeicului şeicilor dictata de filozof discipolului sau:
Tatăl meu era de baştină din Balh. În vremea lui Nuh ibn Mansur Samanidul plecă la Buhara, unde a dregătorit ca valiu, dându-i-se în seamă un sat din moşiile princiare ale Buharei, numit Harmaytan. Era unul din locurile cele mai de seamă din acele ţinuturi. În apropiere se afla satul Afšana, unde se însură cu aceea ce avea să-mi fie mamă, împământenindu-se şi trăind acolo. Ne născurăm eu, apoi fratele meu, după care ne-am mutat cu toţii la Buhara. Acolo mi-a fost adus un învăţător pentru studiul Coranului şi altul pentru literatură, iar la zece ani împliniţi ştiam atât de bine Coranul şi atâtea scrieri de adab, că lumea se minuna.
Tatăl meu era dintre cei chemaţi să laude cauza egiptenilor şi răspunsese chemării ismaeliţilor: de la ei auzise vorbindu-se într-un anume fel despre suflet şi raţiune, aşişderi vorbind şi el şi fratele meu. Deseori pomeneau acestea; eu îi ascultam şi pricepeam ce-mi ziceau, dar sufletul meu nu voia să primească auzitele, aşa că au început să mă îndemne la asta. Mai pomeneau filozofia, geometria şi cifrele indiene. M-au dat apoi să învăţ la un neguţător de zarzavaturi care bineştia toate aceste cifre şi socotea cu ele.
În vremea asta sosi la Buhara Abu ‘Abd Allah an-Natili, care îşi zicea filozof; tatăl meu îl pofti să locuiască la noi, iar el se strădui să-mi dea învăţătură. Înainte de sosirea sa studiasem fiqh-ul, mergând deseori pentru asta la un ascet, Isma‘il. Eram silitor la pus întrebări şi mă obişnuisem cu diferitele metode de obiecţie, după cum făceau juriştii.. Apoi, sub îndrumarea lui al-Natili am început să citesc din Isagog . Când îmi expuse definirea genului, ca fiind ceea ce se spune despre diferite lucruri care diferă ca specie, şi anume drept răspuns la ”ce e asta...?”, am început să lămuresc această definiţie altfel de cum auzise el vreodată; şi se minună atât de tare, că orice problemă ridica eu o conceptualizam mai bine, încât îl opri pe tatăl meu să mă pună la altceva decât la studiu.Astfel am desluşit cu el părţile simple ale Logicii (lui Aristotel), căci la cele subtile nu se pricepea. Încât am început să citesc şi să studiez comentarii singur, devenind atotştiutor într-ale Logicii. Tot cu el am studiat primele cinci sau şase elemente din Geometria lui Euclid, de la început şi până la a cincea sau a şasea figură; apoi am rezolvat restul cărţii, în întregime, singur.
Apoi am trecut la Almagista; şi când am terminat cu preliminariile şi am ajuns la figurile geometrice, al-Natili îmi zise: “Citeşte singur şi rezolvă toate problemele, apoi expune-mi ce ai citit, ca să-ţi desluşesc spre folosul tău ce-i greşit şi ce-i adevăr”. Dar bărbatul n-a abordat el însuşi textul. Deci am pornit a lămuri cartea prin mine însumi; şi câte figuri nu le ştiuse până ce nu i le-am înfăţişat, făcându-l să le priceapă!
Apoi, al-Natili mă părăsi, plecând la Gurganğ. Cât despre mine, m-am consacrat lecturii şi studiului cărţii Fusus şi altor comentarii de fizică şi de metafizică; şi din zi în zi, porţile ştiinţei mi se deschideau tot mai larg.
Apoi m-am gândit să învăţ medicina şi am citit opere scrise despre această ştiinţă. Cum medicina nu e una din ştiinţele grele, am strălucit degrabă în domeniul ei, încât doctori de seamă au ajuns să o sudieze sub îndrumarea mea. Îngrijeam bolnavii, astfel că şi porţile tratamentului întemeiat pe experienţă, nu pe descrieri, mi se deschiseseră. În acelaşi timp eram preocupat de fiqh şi mă număram printre judecătorii ce lămureau dispute şi controverse, încă de când aveam şaisprezece ani.
Timp de un an şi jumătate m-am închinat din ce în ce mai mult studiului, m-am întors la citirea Logicii şi ale tuturor părţilor filozofiei.În tot acest timp n-am dormit în întregime nici o singură noapte şi n-am făcut nimic altceva în timpul zilei. Am strâns documente şi pentru orice dovadă pe care o cercetam, stabileam ferm premizele silogismului care se raporta la ea, clasificarea lor şi ceea ce urma. Cugetam la ce ar fi putut rezulta din premise până ce soluţia problemei devenea indubitabilă, verificată. De câte ori eram nedumerit din cauza unor probleme şi nu eram în stare să stabilesc termenul mediu al unui silogism, mergeam la moschee şi mă rugam, implorându-l pe Atotfăcător să-mi reveleze ceea ce-mi era acuns şi să-mi uşureze ceea ce părea greu. Noaptea mă întorceam acasă, puneam o lampă în faţa mea şi începeam iarăşi să scriu şi să citesc. Când mă învingea somnul, sau îmi dădeam seama că sunt slăbit, mă trăgeam într-o parte să beau cu măsură o cupă de vin, aşteptând să-mi revină puterea. Apoi mă apucam iar de studiu. Şi când mă lăsam în voia somnului, vedeam iar în vis acele probleme şi multe întrebări mi s-au limpezit astfel. Am continuat aşa până ce toate ştiinţele mi s-au înrădăcinat şi le-am stăpânit în măsura în care le poate stăpâni un om. Şi tot ce am aflat atunci e la fel cu ceea ce ştiu acum, n-am înlocuit nimic până astăzi.
Am ajuns deci să stăpânesc Logica, Fizica şi Matematica, apoi m-am îndreptat din nou spre studiul ştiinţei divine. Am citit cartea numită Metafizica, dar nu pricepeam nimic; intenţiile autorului îmi rămâneau întunecate; am recitit-o de patruzeci de ori, de la un capăt la altul, până ce am ştiut-o pe dinafară. Cu toate acestea nu o înţelegeam şi nu-i dădeam de capăt, aşa că, deznădăjduind, mi-am zis: “Cartea asta e de neînţeles”. Dar iată că într-o bună zi, cum treceam printre negustorii de hârţoage, unul ţinea o carte căreia îi striga preţul şi mi-o întinse; dar eu, descurajat, l-am respins. Dar el a insistat: “Cumpără această carte, că face; proprietarul e la ananghie, o vând cu numai trei dirhemi”. Am cumpărat-o şi iată că era comentariul lui Abu Nasr al-Farabi la Metafizica. M-am întors acasă, grăbind s-o citesc: îndată, ţintele autorului acestui tratat mi s-au lămurit, fiindcă ajunsesem să-l ştiu pe dinafară. Cu totul bucuros de asta, am dat a doua zi din belşug de pomană săracilor, mulţumită lui Allah Preaînaltul.
S-a întâmplat că pe atunci sultanul Nuh ibn Mansur din Buhara a fost lovit de o boală grea pe care doctorii nu ştiau cum s-o lecuiască. Fiind numele meu bine cunoscut printre ei, datorită multei învăţături, îi vorbiră de mine, cerându-i să mă cheme. M-am înfăţişat, adăugându-mă celorlalţi tămăduitori spre a-l vindeca; şi m-am arătat unul dintre cei mai buni în slujba sa. Într-o zi i-am cerut îngăduinţa de a intra în bibliotecă, spre a-i cunoaşte şi citi cărţile. Mi-a îngăduit. Am pătruns într-un palat cu multe încăperi, fiecare având lăzi pline de cărţi unele peste altele; într-o sală, cărţi despre limba şi poezia arabă; în alta, lucrări de fiqh; la fel fiecare odaie pentru câte o singură ştiinţă. Am citit catalogul cărţilor înaintaşilor şi le-am cerut pe toate de care aveam nevoie. Am găsit printre ele operele unor autori cărora nici numele nu le ştiam, pe care nu le mai văzusem şi nici nu le-am mai văzut de atunci. Am citit deci aceste cărţi, trăgând foloase din ce era vrednic de ştiut în ele şi am cunoscut astfel rangul fiecărui autor în ştiinţa sa. Când am ajuns la optsprezece ani isprăvisem studiul tuturor acestor ştiinţe. În acea vreme, cunoştinţele mele se datorau în primul rând memoriei, în timp ce astăzi spiritul meu e mult mai copt; dar ceea ce ştiu e acelaşi lucru şi nimic nu s-a schimbat.
În vecinătatea mea locuia unul numit Abu-l Hasan al-Arużi, Prozodistul; îmi ceru să compun pentru el un tratat întreg despre această ştiinţă. Astfel am închipuit pentru el un Mağmu’ (Compendiu), punându-l sub numele lui – în care am tratat despre toate ştiinţele, în afară de matematică. Eram, la vremea aceea, de douăzeci şi unu de ani. Mai aveam un vecin, numit Abu Bakr al-Baraqyi, ĥarezmit prin naştere, neasemuit în fiqh prin înclinaţie, ştiutor de drept musulman, exegeză coranică şi ascetism; plăcându-i aceste ştiinţe, îmi ceru să-i comentez tratatele despre ele; am compus deci pentru el cartea numită Al-hasil wa-l mahsul (Suma şi Substanţa), în vreo douăzeci de fascicule; tot pentru el am scris despre morală o carte pe care am intitulat-o Al-birr wa-l-itsm (Evlavia şi păcătuirea). Aceste două cărţi nu se găsesc decât în stăpânirea sa şi n-a îngăduit până acum să fie copiată vreuna.
Estimp tatăl meu muri şi toate au rămas în seama mea; a trebuit să intru în slujba emirului. Împins de nevoie, am părăsit Buhara pentru a mă întoarce la Gurganğ, unde era vizir Abu-l Husayn as-Suhayli, iubitor de ştiinţe. Mă înfăţişai acestuia: purtam pe atunci vestmântul ştiutorilor de fiqh şi o mantie zisă taylasan, legată sub barbă. Mi se dădu în fiecare lună o sumă pe măsura talentelor mele. Puţină vreme după aceea am fost nevoit să mă mut la Nasa şi de acolo la Baward, apoi la Tus, apoi la Samanqan, apoi la Ğağarm, la capătul Ĥurasanului, şi de acolo la Ğurğan, ţinta mea fiind a mă înfăţişa emirului Qabus. Dar tocmai atunci acest Qabus a fost prins şi întemniţat într-o cetate de-a sa, unde a şi murit. Atunci am plecat spre Dihistan, unde m-am îmbolnăvit şi m-am întors la Ğurğan. De acolo mi-a devenit însoţitor Abu-l ‘Ubayd al-Ğuzğani, care a scandat despre starea mea o qasida, din care iată acest vers:
“Când am crescut, nu-mi fu niciun ţinut pe măsură;
când preţul meu a crescut, mi-a lipsit muşteriul”.
***
Continuarea scrisă de discipol
Spuse şeicul Abu ‘Ubayd:
Aici se încheie ce mi-a povestit şeicul prin chiar gura sa; de acum vor urma cele la care am fost eu martor; Allah e dătătorul izbânzii!
Se afla în Ğurğan un bărbat numit Abu Muhammad al-Širazi, iubitor de ştiinţe, care cumpărase o casă în apropierea şeicului, trăind acolo. Eu obişnuiam să merg în fiecare zi la învăţătorul meu spre a sudia Almagista şi ca să-mi dicteze Logica, precum şi Cartea observaţiilor cuprinzătoare. Aşa mi-a dictat Rezumatul mediu de logică şi a compus pentru Abu Muhammad al-Širazi Începutul şi reîntoarcerea (filozofiei). Acolo a scris multe lucruri, precum prima parte a Canonului (Medicinei), un rezumat al Almagistei şi multe alte tratate (epistole, rasa’il). Restul le-a scris în ţinutul muntos.
Iată indicele cărţilor sale:
Al-Mağmu‘ (Compendiul), un volum
Kitab al-hasil wa-l-mahsul (Cartea sumei şi a substanţei), douăzeci de volume
Kitab al-birr wa-l-itm (Cartea evlaviei şi păcătuirii), 2 volume.
Kitab al-šifa’ (Cartea vindecării), 18 volume.
Kitab al-qanun (Cartea legilor medicinei, Canonul). 14 volume
Kitab al-iršad al-kulliya (Cartea observaţiilor cuprinzătoare), un volum
Kitab al-insaf (Cartea dreptei judecăţi), 20 de volume
Kitab al-nağat (Cartea salvării), 3 volume
Kitab al-hidaya (Cartea direcţiei), 1 volum
Kitab al-išarat wa-l-tanbihat (Cartea îndrumărilor şi remarcilor – tradusă şi prin Cartea teoremelor şi avertizărilor), 1 volum
Kitab al-mağmu’ al-awsat (Cartea compendiului mediu) 1 volum
Kitab al-‘ala’i (Cartea Ala’i), 1 volum
Kitab al-qulanğ (Cartea colicilor), 1 volum
Kitab lisan al-‘arab (Cartea despre limba arabilor), 10 volume
Kitab al-adawiya al-qalbiya (Cartea leacurilor de inimă), 1 volum
Kitab al-mawğiz (Cartea schiţei/ epitomului), un volum
O parte din Al-hikma al-mašriqiyya (Înţelepciunea orientală ), un volum
Kitab bayan dawat al-ğiha (Cartea explicării modalelor), un volum
Kitab al-mabda’ wa-l ma’ad (Cartea începutului şi reîntoarcerii/reînvierii), 1 volum
Kitab al-mubahatat (Cartea cercetărilor), 1 volum
Dintre tratatele (epistolele) sale:
-Risala al-qada’ wa-l-qadr (Epistola predestinării şi a destinului)
-Risala al-ala al-rasadiyya (Epistola despre instrumentele meteorologice/astronomice)
- Ġard qatiġuriyas (Obiectul categoriilor)
-Al-mantiq bi-l-ši’r (Logica în formă poetică)
-Al-qasa’id fi-l ‘ażma al-hikma (Poeme despre măreţia filozofiei/înţelepciunii)
-Risala fi-l huruf (Tratat despre consoane)
-Ta‘aqqub al-mawadi‘ al-ğadaliyya (Consideraţii asupra topicii dialectale)
- MuĥtasarUqlidis (Rezumatul lui Euclid)
-Muĥtasar al-nabd (Rezumat despre puls), în persană.
-al-Hudud (Definiţiile)
-Al-Ağsam al-samawiya (Corpurile cereşti)
-Al-Išara ‘ala ‘ilm al-mantiq (Îndrumare în ştiinţa logicii)
-Aqsam al-hikma (Diviziunile filozofiei)
-Al-Nihaya wa-l-la-nihaya (Sfârşitul şi nesfârşitul / sau limita şi infinitul)
-Al-‘Ahd ( Pactul/Testamentul ), scris de el însuşi.
-Hayy ibn Yaqżan (Cel Viu, fiul Celui Treaz)
-Fi anna ab‘ad al-ğism ġayr datiyya lahu (Despre dimensiunile corpului care nu sunt parte din fiinţa acestuia)
-Fi-l hindiba’ wa lahu ĥutba (Despre andivă; discursul despre ea).
-Fi annahu la yağuzu an yakuna šay’ wahid ğawhar wa ġarad (Despre imposibilitatea ca acelaşi lucru să fie substanţă şi accident).
- Fi anna ‘ilm Zayd ġayr ‘ilm ‘Amru (Despre ştiinţa lui Zayd care e diferită de a lui ‘Amru)
-Rasa’il lahu iĥwaniyya wa sultaniyya (Epistole către prieteni şi cei aflaţi la putere)
-Rasa’il fi masa’il ğarrat baynahu wa bayna ba’di-l-fadala’ (Epistole despre probleme lămurite între el şi alţi bărbaţi meritorii).
-Kitab al-hawaši ‘ala-qanun (Cartea comentariilor asupra Canonului)
-Kitab ‘uyun al-hikma (Cartea esenţelor/izvoarelor filozofiei)
- Kitab al-šabaka wa-l-tayr (Cartea despre laţ şi pasăre)
Apoi s-a mutat la Rayy, unde a intrat în slujba Sayyidei şi a fiului ei, Mağd al-Dawla. Au aflat despre el din scrisori de recomandare. În acea vreme, Mağd era beteag de „boala neagră” a melancoliei. Acolo a scris Ibn Sina Reîntoarcerea, şi a rămas până a atacat-o Šams al-Dawla, după uciderea lui Hilal ibn Badr Hasaniya şi înfrângerea oştilor Bagdadului. Apoi s-au întâmplat lucruri care l-au silit să plece la Qazwin şi de acolo la Hamadan, unde a intrat în slujba Kadabanuyei, văzându-și de treburi. Apoi l-a cunoscut pe Šams al-Dawla, care îl chemase la curte având colici. L-a tratat până ce Domnul i-a luat răul; multe vestminte de onoare a primit apoi de la acea Curte. S-a întors la casa lui, după ce stătuse acolo patruzeci de zile şi nopţi, devenind unul din apropiaţii emirului.
Apoi emirul a plecat la Qirmisin să lupte cu ‘Annaz, iar şeicul împreună cu el, în slujba sa. Când s-au reîntors la Hamadan, i s-a cerut să fie vizir, ceea ce a făcut. Dar oştenii erau împotriva lui, nefiind mulţumiţi de poziţia pe care o aveau faţă de el. Astfel i-au înconjurat casa, l-au dus la închisoare, au luat tot ce stăpânea şi chiar i-au cerut emirului să-l trimită la moarte. Acesta a refuzat să-l ucidă, dar a căzut la învoială să-l alunge, fiindcă voia să-i mulţumească. Astfel învăţatul s-a ascuns patruzeci de zile în casa şeicului Abu Sa‘d ibn Dahdul; dar pe Šams al-Dawla l-au apucat din nou durerile de stomac şi a trimis iar după învăţatul său, care sosi la Curte. Emirul şi-a cerut din plin iertare, iar el s-a consacrat vindecării lui. Şi aşa a rămas cu el, cinstit şi slăvit, şi i-a fost redat viziratul.
Apoi i-am cerut să îmi lămurească operele lui Aristotel, dar mi-a spus că nu avea vreme să facă asta atunci. „Dar dacă te vei mulţumi cu o carte pe care o scriu continuând ceea ce, după mine, e adevărat în aceste ştiinţe, fără a intra în dispută cu potrivnicii şi a mă consacra acestor combateri, o voi face”. M-am mulţumit aşa. Astfel a început el cu Fizica, dintr-o carte pe care a numit-o Šifa’ (Vindecarea). Scrisese deja prima parte a Canonului (Legii medicinei) şi în fiecare noapte discipolii se adunau cerându-i învăţătură. Le citeam şi eu din Vindecarea şi altcineva le citea din Canon. Când isprăveam, apăreau diferiţi cântăreţi, era pregătit tot ce trebuie pentru a se aduce de băut şi ne ocupam cu asta. Învăţătura avea loc noaptea, ziua nefiind vreme, din pricina slujbei la emir.
După ce am petrecut astfel o vreme, Šams al-Dawla a pornit război împotriva emirului din Tarum. În apropierea acelui loc l-au apucat din nou durerile şi boala s-a înrăutăţit, adăugându-se şi alte suferinţe, fiindcă rareori avea grijă de el, acceptând sfaturile şeicului. Oştenii s-au temut să nu moară şi s-au întors cu el într-o litieră la Hamadan, dar pe drum şi-a dat duhul.
Apoi a fost numit la domnie fiul lui Šams al-Dawla şi l-au chemat pe şeic să fie vizir. Dar el n-a voit şi în taină i-a scris lui ‘Ala’ ad-Dawla, având gând să-l slujească, să împartă soarta cu el şi să se adauge Curţii sale. Cât a aşteptat, s-a ascuns în casa lui Abu Ġalib al-‘Attar, vânzătorul de parfumuri. L-am rugat să termine scrierea tratatului Vindecării; a trimis după Abu Ġalib şi i-a cerut călimară şi hârtie, ceea ce i s-a şi adus. Şeicul a notat cele mai importante probleme în douăzeci de părţi, cam o optime (din mărimea lucrării), apoi a continuat două zile până a isprăvit ce era mai important de scris, fără a cerceta vreo carte sau alt izvor, numai din ce ţinea minte şi ştia pe dinafară. Apoi şi-a pus înainte aceste părţi, cercetând fiecare problemă şi scriind un comentariu asupra ei. A scris în fiecare zi cincizeci de foi până a isprăvit toată Fizica şi Metafizica, în afară de Kitab al-hayawan (Cartea despre animale). Apoi a început Logica, scriind din ea o parte. Estimp, Tağ al-Mulk a intrat la bănuieli că şeicul îi scrisese lui ‘Ala’ al-Dawla, s-a mâniat şi a cerut să fie găsit. Câţiva duşmani de-ai lui i-au spus unde e, l-au înşfăcat şi l-au dus la o fortăreaţă numită Farğan. Acolo rosti el o qasida, din care iată aceste versuri:
Că am intrat e un lucru sigur, după cum vezi,
Iar îndoială e doar în privinţa ieşirii.
Rămase acolo patru luni, până ce ‘Ala’ ad-Dawla a atacat Hamadan-ul şi l-a cucerit. Tağ al-Mulk, înfrânt, a ajuns în aceeaşi fortăreaţă. Când cuceritorul a plecat din Hamadan, Tağ al-Mulk, fiul lui Šams al-Dawla, s-a întors la Hamadan şi l-a luat cu el şi pe şeic. A stat în casa ‘Alidului petrecându-şi timpul cu scrierea Logicii şi a Vindecării. În fortăreaţă scrisese Direcţia, Cel Viu, fiul Celui Treaz şi Cartea Colicilor. Cât despre Leacuri pentru inimă, pe acestea le-a scris îndată ce s-a întors la Hamadan.
A petrecut ceva timp cu acestea, vreme în care Tağ al-Mulk îl ademenea cu plăcute făgăduieli; dar şeicul hotărî să plece la Isfahan. Deci aşa făcu. Iar eu împreună cu el, laolaltă cu fratele meu şi două roabe, deghizat în straie de sufi, călătorirăm ajungând la Tihran, la porţile Isfahanului, după ce în drum am trecut multe greutăţi. Ne-au întâmpinat prieteni ai şeicului, însoţitori şi curteni ai emirului ‘Ala’ al-Dawla; i-au fost aduse şeicului straie şi tot ce-i trebuia. Locuia într-un cartier numit Kuy Kunbad, în casa unuia ‘Abd Allah ibn Bibi, care cuprindea mobile şi toate cele. Iar Curtea îi arăta repectul şi slava care se cuveneau unuia ca el. Emirul ‘Ala’ al-Dawla hotărî ca serile de vineri să fie consacrate discuţiilor docte în preajma sa, adunând toate soiurile de învăţaţi, între care şi şeicul, neîntrecut în ştiinţe.
La Isfahan a isprăvit Cartea Vindecării şi a completat Logica şi Almagista, fiindcă rezumase deja scrierile lui Euclid, Aritmetica şi Muzica. În fiecare carte a Matematicii adăuga materiale pentru ce credea că e nevoie, iar în privinţa Almagistei, a prezentat zece figuri ilustrând parallax-ul, precum şi materiale despre astronomie. În Euclid a înfăţişat câteva figuri geometrice, în Aritmetica câteva frumoase proprietăţi numerice, în Muzica câteva întrebări care fuseseră lăsate de-o parte de cei vechi. A isprăvit Cartea Vindecării, cu excepţia părţii Despre Plante. Şi tot pe drum a scris Despre Animale, în anul în care Ala’ al-Dawla a atacat cetatea Sabur Ĥwast. Emirul l-a numit în sfatul său, astfel că atunci când acesta a hotărât să pornească împotriva Hamadan-ului, era împreună cu el. Într-o noapte, de faţă fiind şi Ala’ al-Dawla, cineva pomeni lipsurile efemeridelor lucrate pe baza vechilor observaţii astronomice; emirul i-a cerut şeicului să se străduiască a observa aceste stele, că-i va da mijloacele de care avea nevoie. Şeicul s-a apucat de treabă şi m-a pus pe mine să-i fac rost de instrumentele cerute, să-i arvunesc pe cei în stare să le facă, aşa încât multe probleme s-au lămurit. Aceste lipsuri în observaţie apăruseră datorită marelui număr de călătorii şi întreruperi.
Şeicul a lucrat şi în Isfahan la Cartea ‘Ala’i. Unul dintre lucrurile uimitoare la el e că, în cei douăzeci şi cinci de ani cât am fost în slujba sa, nu l-am văzut doar odată, când îi pica o carte nouă, trecând-o toată. Ţintea direct pasajele grele şi problemele complicate, vedea ce spune autorul despre ele. Astfel îşi ridica el nivelul cunoaşterii şi gradul de înţelegere.
Într-o zi se afla împreună cu emirul şi mai era de faţă Abu Mansur al-Ğabban. S-a ridicat o problemă de filologie, iar când şeicul spuse ce gândea, acest Abu Mansur se întoarse spre el şi-i spuse: „Eşti un filozof şi un înţelept, dar n-ai studiat destul limba pentru ca zisele să-ţi fie primite”. Şeicul se supără de această vorbă şi vreme de trei ani se strădui cu tratate de filologie, trimiţând chiar în Ĥurasan să i se aducă una din cărţile lui Abu Mansur al-Azhari, Limba corectă.
Meşteşugi trei qaside, folosind cuvinte rare, şi scrise trei cărţi, una în stilul lui Ibn al-‘Amid, alta în stilul lui al-Sabi, ultima în al lui al-Sahib, cerând să fie legate laolaltă în piele şi să arate ca o vechitură. Apoi rugă emirul să-i arate acest volum lui al-Ğabban şi să-i zică: „L-am dobândit în timp ce vânam în deşert, cercetează-l şi spune-ne ce cuprinde”. Abu Mansur îl studie atent şi multe din cele aflate i se părură grele. Atunci şeicul îi zise: „Orice ar fi aici, nu înţelegi, dar e pomenit în cutare şi cutare loc din tratatele de filologie”. Şi îi menţionă câteva bine cunoscute, din care şeicul ştia pasaje pe dinafară. Abu Mansur înseilă ceva filologic, dar fără să aibă greutatea trimiterilor. Atunci pricepu că aceste tratate fuseseră scrise de şeic şi că păţita lui de acum era urmarea insultei din acea zi, aşa că, lămurindu-se, îşi ceru iertare. Şeicul scrise apoi o carte de filologie pe care o numi Limba arabilor şi care n-are pereche, dar n-a mai transcris-o pe curat. Aşa că a rămas în dezordine, nimeni n-a descoperit cum să-i dea de rost. Făcu multe experimente în tratamentele medicale, pe care se hotărî să le pomenească în Canon. Le legase în părţi, dar s-au pierdut înainte de încheierea Canonului. Dintre acestea: Într-o zi, când îl durea capul, îşi închpui că o substanţă încearcă să-i pătrundă prin membrana capului şi acolo apare o umflătură. Porunci să i se aducă multă gheaţă, o sfărâmă şi o înfăşură într-o pânză cu care îşi acoperi capul. Făcu acest lucru până ce luă în stăpânire locul şi opri primirea acelei substanţe, fiind astfel vindecat. Şi tot dintre acestea: pilda unei femei slăbite din Ĥawarizm, căreia îi spuse să nu ia alt leac decât trandafiri păstraţi în zahăr, până ce câştigă în greutate o sută de manni, fiind vindecată.
Şeicul scrise la Ğurğan Rezumatul concis al Logicii, care a fost inclus apoi în prima parte a Vindecării. Un exemplar ajunse la Širaz, unde un grup de învăţaţi se puse a-l cerceta. Au avut îndoieli asupra unor probleme, aşa că au scris un fascicol cu întrebări. Între aceştia se afla şi cadiul Širazului, care trimise întrebările la Abu-l Qasim al-Kirmani, prieten cu Ibrahim ibn Baba al-Daylami, cel preocupat de ştiinţa ascunselor interpretări, împreună cu o scrisoare. Le trimise cu un sol grabnic şi-i ceru să prezinte şeicului foile şi să ceară un răspuns de la el. Aşa că într-o zi fierbinte, pe la asfinţit, şeicul Abu-l Qasim sosi la casa filosofului şi-i arătă scrisoarea şi întrebările. El citi scrisoarea şi i-o înapoie, îşi puse în faţă foile cu întrebări şi le cercetă, în timp ce lumea din jur pălăvrăgea. De cum plecă Abu-l Qasim, şeicul îmi ceru hârtie şi am cusut laolaltă pentru el cinci fascicole, fiecare din zece foi de hârtie Fir‘awni quarto. După rugăciunea de seară, aprinse lumânări şi ceru vin, poftindu-mă pe mine şi pe fratele său să ne aşezăm lângă el şi să gustăm din vin, în timp ce el rezolva problemele. Scrise şi bău până la miezul nopţii, vreme la care pe fratele meu şi pe mine ne copleşi somnul, iar el ne trimise (la culcare). Dimineaţa veni solul său, să mă înfăţişez, şi aşa am făcut, pe când şeicul era la rugăciune. În faţa lui se aflau cinci fascicole. Zise: „Ia-le şi dă-le lui Abu-l Qasim al-Kirmani şi spune-i că m-am grăbit să răspund, pentru ca solul să nu întârzie”. Când le-am înmânat acestuia, rămase uluit; trimise solul la ceilalţi, înştiinţându-i de această stare. Şi întâmplarea deveni, pentru oameni, istorie.
În decursul observaţiilor sale astronomice născoci instrumente care nu existaseră înainte, scriind un tratat despre ele. Vreme de opt ani m-am ocupat cu observaţia, ca să lămuresc ce urmărise Ptolemeu în observaţiile sale. Şeicul a mai scris şi Cartea dreptei judecăţi, dar în ziua în care sultanul Mas‘ud ajunse în Isfahan, oştenii săi îl luară, şi la grămadă era şi acest tratat, care n-a mai fost regăsit.
Şeicul avea vigoare în toate, cel mai tare la împreunare, dar şi în alte pofte fiind adesea strădalnic. Dar asta lăsa urme asupra constituţiei sale şi el depindea de această putere a constituţiei în asemenea măsură, încât fu lovit de colici în anul în care ‘Ala’ al-Dawla se porni împotriva lui Taš Farraš, la poarta Karağ-ului. Vru să se vindece pe dată, fiindcă voia să ajungă, de teama înfrângerii, în loc apărat (împreună cu emirul), dar mersul nu era posibil din cauza bolii sale, aşa că se trată singur cu clistire de opt ori pe zi, solicitându-şi intestinele până se ivi o rosătură. Fu nevoit să grăbească împreună cu ‘Ala’ al-Dawla spre cetatea Iydağ unde căzu zvârcolindu-se, cum se întâmplă adesea după colici. Cu toate acestea se trată în continuare la fel pentru rosătură şi pentru restul colicilor. Apoi într-o zi, vrând să le dea gata, ceru să fie incluşi în spălătură doi danaq de seminţe de ţelină, dar unul din doctorii căruia îi ceruse să-l lecuiască aruncă înăuntru de multe ori pe-atât – nu ştiu dacă a făcut acest lucru anume, sau din greşeală, nefiind de faţă – iar rosătura s-a mărit de asprimea seminţelor. În plus, folosise mithridate împotriva zvârcolirilor, dar unul dintre robi i-a pus înăuntru mult mai mult afion, i l-a dat şi l-a înghiţit. Asta din cauză că-i furaseră mulţi bani din lăzi şi voiau să moară ca să scape de pedeapsă pentru ce făcuseră.
Şeicul fu dus aşa cum era la Isfahan, unde s-a preocupat să se lecuiască singur. Era atât de slăbit, că nu putea sta în picioare, s-a tot tratat până a izbutit să umble. S-a înfăţişat la sfatul lui ‘Ala’ al-Dawla şi pe deasupra, fără grijă, s-a împreunat deseori; dar nu se vindecase de tot, aşa că avea din când în când recăderi. Când emirul se îndreptă spre Hamadan, şeicul porni împreună cu el; pe drum, boala se întoarse asupră-i, aşa încât ajungând la Hamadan ştiu că puterile îi scăzuseră şi nu-i mai erau de ajuns să se apere de beteşug. Atunci încetă să se autotrateze şi zise: „Comandantul care îmi conducea trupul nu mai e în stare să-l stăpânească şi de acum lecuirea nu mai are rost”. Rămase astfel câteva zile apoi se mută la Domnul şi fu înmormântat la Hamadan în anul 428 (după hegira). S-a născut în 370, toată viaţa sa a fost de 58 de ani. Allah să-l primească, aflându-i faptele bune!
www.youtube.com/watch?v=nUge8tbHMw0
Ae Dushmane Shabbir tere peer par laanat
O enemy of Husain, may God curse your leader
Tashreek per, tashkeek per, takfeer par laanat
Accursed is your branding of people as pagans, as weak minded, as disbelievers
Har agaib ke jhooton ke bade peer pay laanat
Accursed are the great liars of every era
Farzande Ali ibne Abi Bakr par rahmat
May God shower his mercy upon Mohammad the (adopted) son of Imam Ali (a.s.) who was the (biological) son of Abu Bakr (l.a.)
Momin nahin jo aap se rakhta ho adawat
Anyone who bears enmity towards Mohammad is definitely not a believer
Hayder ki aduww aap ki hamsheer par laanat
But may God curse his sister Ayehsa (l.a.), the enemy of Hayder (Imam Ali (a.s.))
Haq jisme nikalta ho agar Aale Nabiyy ka,
That in which there is a rightful portion of the family of Holy Prophet (s.a.w.a.)
Bebaaq gar karza ho aale Nabiyy ka,
That in which there are usurped loans snatched from the family of the Holy Prophet (s.a.w.a.)
Us maal o mansab o Jageer par laanat
May God curse such wealth, position and property
Jo Haqq ki hifazat ke liye kaam na aaye
Those that are not utilized for the protection of rights
Mazloomon ko kamzoron ko nahaq jo daraye
Rather they are used to tyrannize the oppressed and the weak
Shamsheer o Sinan o Tabar o Teer pe laanat
May God curse such swords, spears, shields and arrows
Iblis ho Firaun ho ya Aale Umayyah
Be it Satan or the Pharoah or the Family of Umayyah
Shabbir ka dushman hai jo hai dushman Khuda ka
He is an enemy of God who is an enemy towards Imam Husain (a.s.)
Har daur ke Dushmane Shabbir par laanat
May God curse the enemies of Imam Husain (a.s.) of every era
Hakim ke mazalim ko chupane ke liye tha
That which was used to hide the tyranny of the King
Jo Khutbaye Sajjad dabane ke liye tha
That which was used to suppress the sermon of Imam Sajjad (a.s.)
Takbeer ke us naraye Takbeer pay laanat
May God curse that statement of “Allaho Akbar” (God is Great) used in that Call for Prayers (Azan)
Nahaq hua taraaj Mohammad ka gharana,
When the house of Holy Prophet (s.a.w.a.) was destroyed unjustly
Woh summate aabdi ko badi der mein aaya
Those pangs of regret of the followers of Holy Prophet (s.a.w.a.) were too late in their coming
Ehsaase pashemani ki taakheer par laanat
May God curse that delay in regret for not supporting Imam Husain (a.s.) in Karbala
Awlaade Umayyah ho ke ho woh Banu Abbas
Be it the children of Umayyah or Bani Abbas
Ho na Aale Mohammad ka jinko Adab o Paas
Whosoever does not pay their due respects to the family of Holy Prophet (s.a.w.a.)
Us Fikr per, Us Khoon per, Us Sheer per laanat
May God curse that school of thought, that blood and that milk.
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"لا تقطعي سبباً ولا تتهوري نزقاً إذا لم تكملِ الأسباب
لا تقربي ظفر القويِ ونابه إن لم يكن ظفر لديك وناب
وإذا عتبتِ على القويِ فلا يكن إلا بأطراف الحراب عتاب
فإذا تركَتِ له الخيار فإنه أشهى إليه أن يكونَ خراب"
— محمد مهدي الجواهري
Bismillah
Redaksi yang terdapat di gambar ini, saya ambil petik dari buku Wanita Karir terbitan Pustaka Imam Syafi'i penulis Adnan bin Dhaifullah asy-Syawabikah, namun artikel yang ada di bawah ini saya ambilkan dari website muslim.or.id (karena relevan isinya)
berikut isi artikel lengkapnya :
Pahala Melimpah Bagi Muslimah yang Tinggal di Rumah
Di antara perintah Allah kepada wanita muslimah adalah perintah untuk tinggal dan menetap di rumah-rumah mereka. Sebuah perintah yang banyak mengandung hikmah dan maslahat. Tidak hanya bagi wanita itu sendiri, namun juga mengandung kemaslahatan bagi umat.
Perintah dari Dzat Yang Maha Hikmah
Wahai saudariku muslimah, renungkanlah firman dari Rabbmu berikut ini. Rabb yang telah menciptakanmu, yang paling tahu tentang kemaslahatan bagimu. Allah ‘Azza wa Jalla berfirman :
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى وَأَقِمْنَ الصَّلَاةَ وَآتِينَ الزَّكَاةَ وَأَطِعْنَ اللَّهَ وَرَسُولَهُ إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيراً
“Dan hendaklah kamu tetap tinggal di rumah-rumah kalian dan janganlah kalian berhias dan bertingkah laku seperti orang-orang jahiliyah yang dahulu. Dan dirikanlah shalat, tunaikanlah zakat dan taatilah Allah dan Rasul-Nya. Sesungguhnya Allah bermaksud hendak menghilangkan dosa dari kamu, wahai ahlul bait, dan membersihkan kamu sebersih-bersihnya.” (Al Ahzab: 33).
Syaikh Abdurrahman bin Nashir As Sa’di rahimahullah menjelaskan bahwa makna dari ayat {وَقَرْنَ فِي بُيُوتِكُنَّ} yaitu menetaplah kalian di rumah kalian sebab hal itu lebih selamat dan lebih memelihara diri kalian. Sedangkan makna ayat { وَلا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الأولَى } yaitu janganlah banyak keluar dengan bersolek atau memakai parfum sebagaimana kebiasaan orang-orang jahiliyah sebelum Islam yang tidak memiliki ilmu dan agama. Perintah tersebut bertujuan untuk mencegah munculnya kejahatan dan sebab-sebabnya. (Lihat Taisir Al Karimirrahman surat Al Ahzab 33).
Imam Ibnu Katsir rahimahullah menjelaskan bahwa makna ayat di atas artinya tetaplah di rumah-rumah kalian dan janganlah keluar tanpa ada kebutuhan. Termasuk kebutuhan syar’i yang membolehkan wanita keluar rumah adalah untuk shalat di masjid dengan syarat-syarat tertentu, sebagaimana sabda Rasulullah shallallahu ‘alaihi wa sallam :‘Janganlah kalian melarang istri-istri dan anak-anak kalian dari masjid Allah. Namun, hendaklah mereka keluar dalam keadaan berjilbab.’ Dan dalam riwayat lain disebutkan : ‘Dan rumah mereka adalah lebih baik bagi mereka.” (TafsirAl Qur’an Al Adzim tafsir surat Al Ahzab ayat 33)
Yang perlu dipahami bahwa perintah dalam ayat di atas tidak hanya terbatas pada istri-istri nabi saja, tetapi juga berlaku untuk seluruh kaum wanita muslimah. Imam Ibnu Katsir rahimahullahu mengatakan : “Semua ini merupakan adab dan tata krama yang Allah Ta’ala perintahkan kepada para istri Nabi shallallahu ‘alaihi wa sallam. Adapun kaum wanita umat ini seluruhnya sama juga dengan mereka dalam hukum masalah ini.” (Tafsir Al Qur’an Al Adzim surat Al Ahzab 33).
Saudariku muslimah, perhatikanlah. Perintah untuk tinggal di dalam rumah ini datang dari Dzat Yang Maha Memiliki Hikmah, Dzat yang lebih tahu tentang perkara yang memberikan maslahat bagi hamba-hamba-Nya. Ketika Dia menetapkan wanita harus berdiam dan tinggal di rumahnya, Dia sama sekali tidak berbuat zalim kepada wanita, bahkan ketetapan-Nya itu sebagai tanda akan kasih sayang-Nya kepada para hamba-Nya.
Tanggung Jawab Terbesar bagi Wanita adalah Rumah Tangganya
Rasulullah shallallahu ‘alaihi wa sallam bersabda :
كلكم راع، وكلكم مسئول عن رعيته، فالأمير راع، وهو مسئول عن رعيته، والرجل راع على أهل بيته، وهو مسئول عنهم، والمرأة راعية على بيت بعلها وولده، وهي مسئولة عنهم، والعبد راع على مال سيده، وهو مسئول عنه، فكلكم راع مسئول عن رعيته
“Setiap kalian adalah pemimpin dan setiap kalian akan ditanya tentang yang dipimpinnya. Pemimpin negara adalah pemimpin dan ia akan ditanya tentang yang dipimpinnya. Seorang laki-laki adalah pemimpin bagi keluarganya dan ia akan ditanya tentang yang dipimpinnya. Seorang wanita adalah pemimpin bagi anggota keluarga suaminya serta anak-anaknya dan ia akan ditanya tentang mereka. Seorang budak adalah pemimpin atas harta tuannya dan ia akan ditanya tentang harta tersebut. Setiap kalian adalah pemimpin dan setiap kalian akan ditanya tentang yang dipimpinnya.” (HR. Bukhari 893 dan Muslim 1829).
Yang dimaksud dengan (رَاعٍ ) adalah seseorang yang dikenai tanggung jawab untuk menjaga sesuatu perbuatan, dan diberi amanah atas perbuatan tersebut, serta diperintahkan untuk melakukannya secara adil . (Lihat Bahjatun Nadzirin I/369)
Syaikh Muhammad bin Shalih Al ‘Utsaimin rahimahullah menjelaskan : Seorang istri merupakan pemimpin yang menjaga di rumah suaminya dan akan ditanya tentang penjagaanya. Maka wajib baginya untuk mengurusi rumah dengan baik, seperti dalam memasak, menyiapkan minum seperti kopi dan teh, serta mengatur tempat tidur. Janganlah ia memasak melebihi dari yang semestinya. Jangan pula ia membuat teh lebih dari yang dibutuhkan. Ia harus menjadi seorang wanita yang bersikap pertengahan, tidak bersikap kurang dan tidak berlebih-lebihan, karena sikap pertengahan adalah separuh dari penghidupan. Tidak boleh melampaui batas dalam apa yang tidak sepantasnya. Istri juga memiliki tanggung jawab terhadap anak-anaknya dalam mengurus dan memperbaiki urusan mereka, seperti dalam hal memakaikan pakaian, melepaskan pakaian yang kotor, merapikan tempat tidur, serta memerhatikan penutup tubuh mereka di musim dingin. Setiap wanita akan ditanya tentang semua itu. Dia akan ditanya tentang urusan memasak, dan ia akan ditanya tentang seluruh apa yang ada di dalam rumahnya.” (Lihat Syarh Riyadhis Shalihin II/133-134)
Dengan demikian, tugas seorang istri selaku pendamping suami dan ibu bagi anak-anaknya adalah memegang amanah sebagai pengatur urusan dalam rumah suaminya serta anak-anaknya. Dia kelak akan ditanya tentang kewajibannya tersebut. Inilah peran penting seorang wanita, sebagai pengatur rumah tangganya. Wanita sudah memiliki amanah dan tugas tersendiri yang harus dipikulnya dengan sebaik-baiknya. Yang menetapkan amanah dan tugas tersebut adalah manusia yang paling mulia, paling berilmu, dan paling bertakwa kepada Allah, yaitu Rasulullah shallallahu ‘alaihi wa sallam. Beliau tidaklah menetapkan syariat dari hawa nafsunya, semuanya adalah wahyu yang Allah wahyukan kepada beliau.
Tinggal di Rumah adalah Fitrah Muslimah
Islam adalah agama yang adil. Allah menciptakan bentuk fisik dan tabiat wanita berbeda dengan pria. Kaum pria diberikan kelebihan oleh Allah Ta’ala baik fisik maupun mental dibandingkan kaum wanita sehingga pantas kaum pria sebagai pemimpin atas kaum wanita. Allah Ta’ala berfirman:
الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاء بِمَا فَضَّلَ اللّهُ بَعْضَهُمْ عَلَى بَعْضٍ وَبِمَا أَنفَقُواْ مِنْ أَمْوَالِهِمْ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِّلْغَيْبِ بِمَا حَفِظَ اللّهُ
“Kaum laki-laki itu adalah pemimpin bagi kaum wanita, oleh karena Allah telah melebihkan sebahagian mereka (laki-laki) atas sebahagian yang lain (wanita), dan karena mereka (laki-laki) telah menafkahkan sebagian dari harta mereka. Sebab itu maka wanita yang saleh, ialah yang ta’at kepada Allah lagi memelihara diri ketika suaminya tidak ada, oleh karena Allah telah memelihara (mereka)” (QS. An Nisa’: 34)
Pada asalnya, kewajiban mencari nafkah bagi keluarga merupakan tanggung jawab kaum lelaki. Syaikh Abdul ‘Aziz bin Baaz rahimahullah berkata: “Islam menetapkan masing-masing dari suami dan istri memiliki kewajiban yang khusus agar keduanya menjalankan perannya masing-masing sehingga sempurnalah bangunan masyarakat di dalam dan di luar rumah. Suami berkewajiban mencari nafkah dan penghasilan sedangkan istri berkewajiban mendidik anak-anaknya, memberikan kasih sayang, menyusui dan mengasuh mereka, serta tugas-tugas lain yang sesuai baginya seperti mengajar anak-anak perempuan, mengurusi sekolah mereka, dan mengobati mereka serta pekerjaan lain yang khusus bagi kaum wanita. Bila wanita sampai meninggalkan kewajiban dalam rumahnya, berarti ia telah menyia-nyiakan rumah serta para penghuninya. Hal tersebut dapat menyebabkan kerusakan dalam keluarga baik secara hakiki maupun maknawi. (Khatharu Musyarakatil Mar’ah li Rijal fil Maidanil Amal).
Para wanita muslimah hendaknya jangan tertipu dengan teriakan orang-orang yang menggembar-gemborkan isu kesetaraan gender sehingga timbul rasa minder terhadap wanita-wanita karir dan merasa rendah diri dengan menganggur di rumah. Padahal banyak pekerjaan mulia yang bisa dilakukan di rumah. Di rumah ada suami yang harus dilayani dan ditaati. Ada juga anak-anak yang harus ditarbiyah dengan baik. Ada harta suami yang harus diatur dan dijaga sebaik-baiknya. Ada pekerjaan-pekerjaan rumah tangga yang butuh penanganan dan pengaturan. Semua ini pekerjaan yang mulia dan berpahala di sisi Allah Ta’ala. Para wanita muslimah harus ingat bahwa kelak pada hari kiamat mereka akan ditanya tentang amanah tersebut yang dibebankan kepadanya.
Namun demikian, jika dalam kondisi tertentu menuntut wanita untuk mencari nafkah, diperbolehkan baginya keluar rumah untuk bekerja, namun harus memperhatikan adab-adab keluar rumah sehingga tetap terjaga kemuliaan serta kesucian harga dirinya.
Mendidik Generasi Shalih dan Shalihah
Tugas besar seorang wanita yang juga penting adalah mendidik anak-anak. Minimnya perhatian dan kelembutan seorang ibu yang tersita waktunya untuk aktifitas di luar rumah, sangat berpengaruh besar pada perkembangan jiwa dan pendidkan mereka. Terlebih jika keperluan anak dan suaminya justru diserahkan kepada pembantu. Jika demikian, lalu bagaimanakah tanggung jawab wanita untuk menjadikan rumah sebagai madrasah bagi anak-anak mereka?
Sebagian orang juga mendengung-dengungkan bahwa wanita jangan dikungkung dalam rumahnya, karena membiarkan wanita berada di dalam rumah berarti membuang separuh dari potensi sumber daya manusia. Biarkan wanita berperan dalam masyarakatnya, keluar rumah bekerja sama dengan para lelaki untuk membangun negerinya dalam berbagai bidang kehidupan. Demikian ucapan yang mereka lontarkan.
Ketahuilah saudariku, Islam agama yang datang untuk kemaslahatan umat justru memberi pekerjaan yang mulia kepada wanita muslimah. Mereka di antaranya diberi tanggung jawab untuk mendidik anak-anak mereka. Sebuah tanggung jawab yang tidak ringan, sumbangsih yang besar bagi perbaikan umat. Betapa banyak generasi shalih dan shalihah muncul dari tarbiyah yang dilakukan oleh para wanita. Melalui tarbiyah yang baik mereka mencetak generasi umat Islam yang shalih dan shalilah. Hal itu bisa terwujud jika mereka langsung terjun untuk mendidik anak-anak mereka. Namun kita saksikan pula, betapa banyak anak-anak yang berakhlak bejat yang tidak pernah mendapat pendidikan di rumahnya. Hal itu disebabkan orang tua tidak mendidik mereka secara langsung. Peran orangtua yang dominan dalam mendidik anak berada di pundak para wanita, karena laki laki mempunyai tugas lain yaitu untuk mencari nafkah. Dengan demikian, pendidikan di rumah merupakan salah satu tanggung jawab yang besar bagi seorang muslimah.
Peran Besar Wanita Walaupun Tetap Tinggal di Rumahnya
Dengan tetap tinggal di rumah , bukan berarti wanita tidak bisa ikut andil dalam perbaikan umat. Posisi wanita sebagai sang istri atau ibu rumah tangga memilki arti yang sangat penting bagi perbaikan masyarakatnya. Syaikh Muhammad bin Shalih Al ‘ Utsaimin rahimahullah menjelaskan bahwa perbaikan masyarakat dapat dilakukan dengan dua cara:
Pertama: Perbaikan secara dhahir. Hal ini bisa di lakukan di pasar-pasar, di masjid-masjid dan selainnya dari perkara-perkara yang nampak. Ini didominasi oleh kaum laki-laki karena merekalah yang bisa keluar untuk melakukannya.
Kedua: Perbaikan masyarakat yang dilakukan dari dalam rumah. Hal ini dilakukan di dalam rumah dan merupakan tugas kaum wanita. Karena merekalah yang sangat berperan sebagai pengatur dalam rumahnya. Sebagaimana Allah Ta’ala berfirman :
وَقَرْنَ فِي بُيُوتِكُنَّ وَلَا تَبَرَّجْنَ تَبَرُّجَ الْجَاهِلِيَّةِ الْأُولَى
“Tetaplah kalian tinggal di dalam rumah-rumah kalian dan janganlah bertabarruj (berpenampilan) sebagaimana penampilannya orang-orang jahiliyah yang pertama.” (Al Ahzab: 33)
Oleh karena itu peran dalam perbaikan masyarakat separuhnya atau bahkan mayoritasnya tergantung kepada wanita. Hal ini disebabkan dua alasan:
1. Jumlah kaum wanita sama dengan laki-laki, bahkan lebih banyak kaum wanita. Keturunan Adam mayoritasnya adalah wanita sebagamana hal ini ditunjukkan oleh As Sunnah An Nabawiyah. Akan tetapi hal ini tentunya berbeda antara satu negeri dengan negeri lain, satu jaman dengan jaman lain. Terkadang di suatu negeri jumlah kaum wanita lebih dominan dari pada jumlah lelaki atau sebaliknya. Intinya, wanita memiliki peran yang sangat besar dalam perbaikan masyarakat.
2. Tumbuh dan berkembangnya satu generasi pada awalnya berada dibawah asuhan wanita. Sehingga sangat jelaslah peran wanita dalam perbaikan masyarakat. (Lihat Daurul Mar’ah Fi Ishlahil Mujtama’)
Ibadah Wanita di Dalam Rumah
Dengan berdiam di rumah, bukan berarti wanita tidak bisa melaksanakan aktifitas ibadah. Banyak ibadah yang bisa dilakukan di rumah seperti shalat, puasa, membaca Al Qur’an, berdizkir, dan ibadah-ibadah lainnya. Bahkan Sebaik-baik shalat bagi wanita adalah di rumahnya. Dari Ummu Salamah, Rasulullah shallallahu ‘alaihi wa sallam bersabda :
خَيْرُ مَسَاجِدِ النِّسَاءِ قَعْرُ بُيُوتِهِنَّ
“Sebaik-baik masjid bagi para wanita adalah diam di rumah-rumah mereka.” (HR. Ahmad 6/297. Syaikh Syu’aib Al Arnauth mengatakan bahwa hadits ini hasan dengan berbagai penguatnya).
Dari ‘Abdullah bin Mas’ud, Nabi shallallahu ‘alaihi wa sallam bersabda :
صَلاَةُ الْمَرْأَةِ فِى بَيْتِهَا أَفْضَلُ مِنْ صَلاَتِهَا فِى حُجْرَتِهَا وَصَلاَتُهَا فِى مَخْدَعِهَا أَفْضَلُ مِنْ صَلاَتِهَا فِى بَيْتِهَا
“Shalat seorang wanita di rumahnya lebih utama baginya daripada shalatnya di pintu-pintu rumahnya, dan shalat seorang wanita di ruang kecil khusus untuknya lebih utama baginya daripada di bagian lain di rumahnya” (HR. Abu Dawud 570. Syaikh Al Albani mengatakan bahwa hadits ini shahih).
Shalat wanita di rumah adalah pengamalan dari perintah Allah agar wanita diam di rumah. Namun demikian, jika wanita ingin melaksanakan shalat berjamaah di masjid selama memperhatikan aturan seperti menutupi aurat dan tidak memakai harum-haruman, maka janganlah dilarang. Dari Salim bin Abdullah bin Umar bahwasanya Abdullah bin ‘Umar berkata : “Aku mendengar Rasulullah shallallahu ‘alaihi wa sallam bersabda :
لاَ تَمْنَعُوا نِسَاءَكُمُ الْمَسَاجِدَ إِذَا اسْتَأْذَنَّكُمْ إِلَيْهَا
“Janganlah kalian menghalangi istri-istri kalian untuk ke masjid. Jika mereka meminta izin pada kalian maka izinkanlah dia” (HR. Muslim 442).
Bahkan dengan tetap tinggal di rumahnya, wanita bisa mendapatkan pahala yang banyak Aktifitas hariannya di dalam rumah bisa bernilai pahala. Diriwayatkan dari Anas bin Malik, dia mengatakan :
جئن النساء إلى رسول الله صلى الله عليه وسلم فقلن: يا رسول الله، ذهب الرجال بالفضل والجهاد في سبيل الله تعالى، فما لنا عمل ندرك به عمل المجاهدين في سبيل الله؟ فقال رسول الله صلى الله عليه وسلم: “من قعد -أو كلمة نحوها -منكن في بيتها فإنها تدرك عمل المجاهدين في سبيل الله”.
“Seorang wanita datang menemui Rasulullah shallallahu ‘alaihi wa sallam kemudian berkata : “Wahai Rasulullah, laki-laki memiliki keutamaan dan mereka juga berjihad di jalan Allah. Apakah bagi kami kaum wanita bisa mendapatkan amalan orang yang jihad di jalan Allah? Rasulullah bersabda : “ Brangsiapa di antara kalian yang tinggal di rumahnya maka dia mendapatkan pahala mujahid di jalan Allah.” (Lihat Tafsir Al Qur’an Al ‘Adzim surat Al Ahzab 33)
Adab Keluar Rumah bagi Muslimah
Saudariku muslimah, walaupun syariat menetapkan engkau harus tinggal di rumah, namun bila ada kebutuhan, dibolehkan bagi wanita untuk keluar rumah dengan memperhatikan adab-adab berikut ini:
Pertama. Memakai hijab syar’i yang menutup aurat.
Allah Ta’ala berfirman:
يَاأَيُّهَا النَّبِيُّ قُلْ لأَزْوَاجِكَ وَبَنَاتِكَ وَنِسَاءِ الْمُؤْمِنِيْنَ يُدْنِيْنَ عَلَيْهِنَّ مِنْ جَلاَبِيْبِهِنَّ ذَلِكَ أَدْنَى أَنْ يُعْرَفْنَ فَلاَ يُؤْذَيْنَ
“Wahai Nabi, katakanlah kepada istri-istrimu dan putri-putrimu serta wanita-wanitanya kaum mukminin: Hendaklah mereka mengulurkan jilbab-jilbab mereka di atas tubuh mereka. Yang demikian itu lebih pantas bagi mereka untuk dikenali (sebagai wanita merdeka dan wanita baik-baik) sehingga mereka tidak diganggu” (Al Ahzab: 59)
Kedua. Jangan memakai wangi-wangian.
Dilarang memakai wewangian ketika keluar rumah. Dari Abu Hurairah, Nabi shallallahu ‘alaihi wa sallam bersabda :
أَيُّمَا امْرَأَةٍ أَصَابَتْ بَخُورًا فَلاَ تَشْهَدْ مَعَنَا الْعِشَاءَ الآخِرَةَ
“Wanita mana saja yang memakai wewangian, maka janganlah dia menghadiri shalat Isya’ bersama kami” (HR. Muslim 444).
Dari Abu Musa Al Asy’ary bahwanya ia berkata, Rasulullah shallallahu ‘alaihi wa sallam bersabda :
أَيُّمَا امْرَأَةٍ اسْتَعْطَرَتْ فَمَرَّتْ عَلَى قَوْمٍ لِيَجِدُوا مِنْ رِيحِهَا فَهِيَ زَانِيَةٌ
“Seorang perempuan yang mengenakan wewangian lalu melewati sekumpulan laki-laki agar mereka mencium bau harum yang dia pakai maka perempuan tersebut adalah seorang wanita pezina” (HR. An Nasa’i, Abu Daud, Tirmidzi dan Ahmad. Dishahihkan Syaikh Al Albani dalam Shahihul Jami’ 323)
Rasulullah shallallahu ‘alaihi wa sallam juga bersabda:
كُلُّ عَيْنٍ زَانِيَةٌ. وَالْمَرْأَةُ إِذَا اسْتَعْطَرَتْ فَمَرَّتْ بِالْمَجْلِسِ فَهِيَ كَذَا وَكَذَا
“Setiap mata itu berzina. Bila seorang wanita memakai wewangian kemudian ia melewati kumpulan laki-laki laki-laki (yang bukan mahramnya) maka wanita itu begini dan begitu.” (HR. Tirmidzi 2937. Dishahihkan oleh Syaikh Al-Albani dalam Shahih Sunan At-Tirmidzi 2237)
أَيُّمَا امْرَأَةٍ اسْتَعْطَرَتْ فَمَرَّتْ بِقَوْمٍ لِيَجِدُوْا رِيْحَهَا فَهيِ َ زَانِيَةٌ
“Wanita mana saja yang memakai wangi-wangian, kemudian ia melewati satu kaum agar mereka mencium wanginya, maka wanita itu pezina.” (HR Ahmad 4/414, dihasankan oleh Syaikh Muqbil dalam Al-Jami’us Shahih 4/311)
Ketiga. Berjalan dengan sopan
Ketika berjalan, tidak dengan menggesek-gesekkan sandal/sepatu dengan sengaja dan jangan pula menghentak-hentakkan kaki agar terdengar suara gelang kaki, karena Allah Ta’ala berfirman:
وَلاَ يَضْرِبْنَ بِأَرْجُلِهِنَّ لِيُعْلَمَ مَا يُخْفِيْنَ مِنْ زِيْنَتِهِنَّ
“Dan janganlah mereka (para wanita) memukulkan kaki-kaki mereka ketika berjalan agar diketahui apa yang disembunyikan dari perhiasan mereka.” (An Nur: 31)
Jangan pula engkau berlenggak lenggok ketika berjalan sehingga mengundang pandangan lelaki karena Rasulullah shallallahu ‘alaihi wa sallam telah mengabarkan:
الْمَرْأَةُ عَوْرَةٌ فَإذَا خَرَجَتْ اِسْتَشْرَفَهَا الشَّيْطَانُ
“Wanita itu aurat maka bila ia keluar rumah syaitan menyambutnya.” (HR. Tirmidzi 1183, dishahihkan oleh Syaikh Al Albani dalam Irwaul Ghalil 273)
Keempat. Hendaklah keluar rumah dengan seizin suami.
Apabila telah menikah, wanita harus minta izin kepada suami ketika keluar rumah , termasuk ketika pergi ke masjid. Nabi shallallahu ‘alaihi wa sallam bersabda :
إِذَا اسْتَأْذَنَتِ امْرَأَةُ أَحَدِكُمْ إِلَى الْمَسْجِدِ فَلاَ يَمْنَعْهَا
“Apabila istri salah seorang dari kalian minta izin ke masjid maka janganlah ia melarangnya.” (HR. Bukhari 873 dan Muslim 442)
Kelima. Jika bepergian jauh harus bersama mahram.
Bila jarak perjalanan yang ditempuh adalah jarak safar maka wanita harus didampingi mahram karena Rasulullah shallallahu ‘alaihi wa sallam bersabda:
وَلاَ تُسَافِرِ الْمَرْأَةُ إِلاَّ مَعَ ذِيْ مَحْرَمٍ
“Tidak boleh seorang wanita safar kecuali bersama mahramnya.” (HR. Muslim 1341)
Keenam. Menjaga pandangan dan merendahkan suara
Hendaklah pandangan mata, jangan mengarahkan pandangan ke kiri dan ke kanan kecuali bila ada kebutuhan, karena Allah Ta’ala berfirman:
وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ
“Dan katakanlah kepada wanita-wanita mukminat: Hendaklah mereka menundukkan pandangan-pandangan mereka…” (An Nur: 31)
Apabila berjalan bersama sesama wanita sementara di sana ada lelaki, hendaklah jangan berbicara yang mengundang fitnah. Demikianlah yang Allah Ta’ala perintahkan dalam firman-Nya:
فَلاَ تَخْضَعْنَ بِالْقَوْلِ فَيَطْمَعَ الَّذِي فِي قَلْبِهِ مَرَضٌ وَقُلْنَ قَوْلاً مَعْرُوْفًا
“Maka janganlah kalian melembut-lembutkan suara ketika berbicara sehingga berkeinginan jeleklah orang yang ada penyakit dalam hatinya dan ucapkanlah perkataan yang baik.” (Al Ahzab: 32)
Saudariku muslimah, demikianlah beberapa adab Islami yang sepatutnya diperhatikan saat keluar dari rumah. Sungguh kemuliaan akan diraih bila senantiasa berpegang dengan adab yang diajarkan agama Islam. Sebaliknya kehinaan akan terjadi ketika ajaran agama telah jauh ditinggalkan.
Penutup
Wahai saudariku muslimah, renungkanlah! Betapa banyak pahala yang melimpah meskipun kalian tetap tinggal di rumah. Betapa banyak pula tugas-tugas mulia yang bisa dilakukan di dalam rumah. Melaksanakan ibadah di rumah, mengurus rumah tangga, mendidik anak menjadi genarasi shalihah, dan kegiatan lain yang bernilai pahala. Tidak ada profesi yang lebih mulia bagi wanita selain tinggal di rumahnya untuk menjadi ibu rumah tangga.
Wallahu a’lam. Wa shallallah ‘alaa Nabiyyina Muhammad.
—
Penulis: dr. Adika Mianoki
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Tafsir As-Sa’di
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Tafsir Ath-Thabari
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Tafsir Ibnu Abi Hatim
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Tafsir Al-Qurthubi
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Tafsir Zadul Masir >> Ibnul Jauzi
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Tafsir Ad-Durrul Mantsur >> As-Suyuthi
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Tafsir Jalalain
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Tafsir Adwaul Bayan >> Asy-Syinqithi
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Tafsir Ash-Shahih Al-Masbur >> Dr. Hikmat
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—((( HADITS )))—
KUTUBUS SITTAH (6 Kitab Hadits Induk: Al-Bukhari, Muslim, At-Tirmidzi, Abu Dawud, An-Nasai, dan Ibnu Majah)
1 – Shahih Al-Bukhari
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2 – Shahih Muslim
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3 – Al-Jami At-Tirmidzi
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4 – Sunan Abu Dawud
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5 – Sunan An-Nasai
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6 – Sunan Ibnu Majah
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KITAB HADITS INDUK LAINNYA
Musnad Ahmad
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Shahih Ibnu Khuzaimah
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Shahih Ibnu Hibban
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Al-Mustadrak Ala Ash-Shahihain >> Al-Hakim
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Syu’abul Iman >> Al-Baihaqi
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Al-Adab Al-Mufrad >> Al-Bukhari
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Al-Mu’jam Ash-Shaghir >> Ath-Thabrani
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Al-Mu’jam Al-Ausath >> Ath-Thabrani
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Al-Mu’jam Al-Kabir >> Ath-Thabrani
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Sunan Ad-Darimi
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Sunan Ad-Daruquthi
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عن عبدالله بن عباس رضي الله عنهما أن النبي صلى الله عليه وسلم قال: «ما من أيام العمل الصالح فيها أحب إلى الله من هذه الأيام» يعني أيام العشر. قالوا: يا رسول الله، ولا الجهاد في سبيل الله؟ قال: «ولا الجهاد في سبيل الله، إلا رجل خرج بنفسه وماله، فلم يَرْجِعْ من ذلك بشيء»
[صحيح] - [رواه البخاري، وهذا لفظ أبي داود وغيره]
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported:
The Prophet (may Allah's peace and blessings be upon him) said: "There are no days on which righteous deeds are more beloved to Allah than on these days." (Meaning: the first ten days of Dhu al-Hijjah).
They (the Companions) said: "O Messenger of Allah, not even Jihad in the cause of Allah?"
He said: "Not even Jihad in the cause of Allah, except that of a man who went to Jihad with himself and his property, but did not return with any of them."
Begin!
522. Then We made it a creation different from all others –who? the human being
ثُمَّ أَنشَأْنَـٰهُ خَلْقًا ءَاخَرَ ۚ
فَتَبَارَكَ ٱللَّهُ أَحْسَنُ ٱلْخَـٰلِقِينَ ١٤
Then We produce it (as) a creation another.
So blessed is Allah (the) Best (of) the Creators.
Surah Al Mu’minoon, Verse 14
Tafseer e Jilani
Summa: After it was completed, his (the human being’s) formation and his temperament and shape was perfected upon the way of unique innovation and astonishing so he became a creature sensitive, active with will like all other animals…
Ansha’na hu: We produced Him i.e. We originated him and moulded him especially…
Khalqan aakhara: with another creation, inventing, specifically in this body (uniquely different from) amongst other bodies and this was that We blew Our Spirit in it so he should adopt Our Attributes and yattakhallaqu bi akhlaqina - be in his manners like Our Ettiquette and become deserving of being Our Vice-Regent and Our Appointee and it is appropriate that he becomes Our Mirror having the ability to reflect the Shadows of Our Perfected Names and Exalted Attributes…
Fatabaraaka: so how Glorious i.e. High and Dignified is…
Allahu: Allah Al Qadir, The Omnipotent, Al Muqtadir, The Only One Powerful with complete authority in such changes and progressions which leave the aql, the power to reflect, bewildered because of them and ability and understanding subsides before them.
And He is in His Essence…
Ahsanul Khaliqeen: The Best of Creators amongst those who ordain destiny and creation and (He is the Best) in perfecting evolution, creating and moulding even if it was considered that another could create other than Him, though it is impossible for the mind or practice (to consider such a thing).
507. Nor do they feel a moment of thirst and fatigue and hunger that is not recorded for them as a good deed for which they, the Muhsineen, will be rewarded
ذَٰلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌۭ وَلَا نَصَبٌۭ وَلَا مَخْمَصَةٌۭ فِى سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوْطِئًۭا يَغِيظُ ٱلْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّۢ نَّيْلًا إِلَّا كُتِبَ لَهُم بِهِۦ
عَمَلٌۭ صَـٰلِحٌ ۚ
إِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ ١٢٠
It was not (for) the people of the Madinah and who were around them of the bedouins, that they remain behind after the Messenger of Allah, and not they prefer their lives to his life.
That is because not the affliction upon them of thirst and not of fatigue and not of hunger in (the) way (of) Allah, and nor do they step any step that angers the disbelievers and they do not inflict on an enemy an infliction except is recorded for them in it (as) a deed righteous.
Indeed, Allah (does) not allow to be lost the reward (of) the good-doers.
Surah At Tauba, Verse 120
Tafseer e Jilani
Dalika: that i.e. it was not made compulsory upon them, the bearing the hardship of heaviness and tiredness and the quickness towards battle and stepping towards it…
Bi annahum: because they i.e. because whenever he came out (for battle) (salutations and greetings upon his singular focus upon his Lord and that of his family)…
La yusibuhum dama’: they did not experience the trial of thirst…
Wa la nasabun: and extreme tiredness from exertion and they were not afflicted with pain from different kinds of pain…
Wa la makhmasatun: and they did not experience hunger…
Fi sabeel illah: in the Way of Allah for the victory of the religion and the Kalima Tauheed, pure words of His One-ness (La ilaha illalla Muhammad Ar Rasool Allah)…
Wa: and like this…
La yataouna mauti-an: they never step on a track and they do not tread in a place…
Yagheedul kuffara: which angers the disbelievers, (which it would) if they walked with him, the Messenger of Allah…
Wa la yanaloona min adouwin nayyla: and they do not receive from the enemy anything to be killed and being captured and being overcome and being defeated…
Illa kutiba lahum bihi: except that it would be written for them near Allah…
Amalun salihun: a good deed, guaranteeing for them blessings great and a high rank and overall…
Innallah: indeed Allah Al Muhsin, The Only Bestower of Favour, Al Muttafaddil, The Only Granter of Bounties for His Special Servants…
La yudee’u ajar al Muhsineen: He does not waste the rewards of the Muhsineen, the doers of good, who beautify their adab, manners with Allah and worship Him as if they see Him and with His Messenger, the one who is His Vice-regent and His Successor.
The first blessed stop: Medina Shareef
The prayer chosen for me to enter every place from Medina to Mecca to Mina to Arafat to Muzdalifa to the stoning to the Tawaaf e Ziarat to the Tawaf al Wida.
395. Ya Rabb who raises me only with His Gentleness - Make me enter with truth and make me leave with truth
وَقُل رَّبِّ أَدۡخِلۡنِی مُدۡخَلَ صِدۡقࣲ
وَأَخۡرِجۡنِی مُخۡرَجَ صِدۡقࣲ
وَٱجۡعَل لِّی مِن لَّدُنكَ سُلۡطَـٰنࣰا نَّصِیرࣰا
And say, "My Lord! Cause me to enter an entrance of truth,
and cause me to an exit of truth
and make for me from near You an authority helping."
Surah Al Isra’, Verse 80
Tafseer e Jilani
O one who is on the path of Allah, O worshipper, and after that you reached towards it, (the station of Maqam e Mahmood), there will not be remaining for you a (higher) rank of completion and guidance but instead you are now completed and are the guided one.
When revelations come to you and permission is granted to you by Subhanahu, you will become a perfect Murshid, guide, for the people with shortcomings, incomplete, interceding for them by the Permission of Allah, for their deliverance from the compulsions of imkaan, possibilities, that lead one to the pitfalls of fire and you will make even them reach the atmosphere of heavens with the ability granted by Allah to you and to them.
Wa: And after your reaching from your striving and your struggling and the different times of waking up at night and your praying during the nights by the ability granted by Allah and the ease He gave you so that you reached the stations exalted and the ranks high …
Qul: say, beseechingly, to your Lord, seeking refuge from Him, focusing towards him as the desirer of the highest standard of capability and being firmly placed in the station which you have reached by His granted ability and His Help…
Rabbi: O my Lord who raises me by different types of Lutf, Kindnesses and Karam, Mercy…
Adkhilni: Make me enter by Your Fazl, Bounty and Jood, Generosity…
Modkhala sidq-in: the entrance of truth and the destination of being settled and it is the Place of Tauheed, One-ness, free of all kinds of additions and excesses and make me be in it forever without fluctuation and without staining…
Wa akhrij-ni: and make me exit the demands of my selfishness and my identity for the atmosphere of dissolution which connects to the honour of ever-lastingness and meeting (The Divine)…
Mukhraja sidq-in: the exit of truth without hesitation and shaking…
Waj’al-i: and assign for me in the moment of my ego quarreling with me, overcoming me with wrongdoing…
Mil ladunka sultan-an: from Your Authority i.e. proven in a way that nothing can overrule it, clearly revealed, witnessed in totality, so it becomes…
Naseera: a helper for the one who helps me against my enemies and frees me from their grip in the moment that they surround me.
The only prayer in Medina other than sending Darood Shareef. Why?
128. In worship what comes first Tasbeeh or Tauba? Tauba ,because only the one forgiven can praise Subhanahu. The verse that promises that forgiveness from Waaf e Al Qauli, The One who keeps His Promises…
وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوٓا۟ أَنفُسَهُمْ جَآءُوكَ فَٱسْتَغْفَرُوا۟ ٱللَّهَ
وَٱسْتَغْفَرَ لَهُمُ ٱلرَّسُولُ لَوَجَدُوا۟ ٱللَّهَ تَوَّابًۭا رَّحِيمًۭا
And if they, when they wronged themselves, come to you and asked forgiveness of Allah,
and the Messenger (peace be upon him) asked forgiveness for them,
surely, they would have found Allah Oft-Forgiving, Most Merciful.
Surah An-Nisa’, Verse 64
Tafseer e Jilani
Wa lau annahum: And if they, without doubt, due to the intensity of their ignorance and hypocrisy…
Id zalamu anfusahum: that which befalls them of affliction, (which is) harmful, from not submitting to you…
Jaa’uka: they must come to you as the ones who repent, the one who are apologetic because of that which happened from them…
Fastaghfarullah: then they ask for forgiveness from Allah (being) sincere and regretful…
Wastaghfara lahum Ar Rasoolu: and The Messenger (peace be upon him) also asks for forgiveness for them through intercession and praying before Allah, asking for the acceptance (of the person by Him) after they have come as the ones who are apologetic…
Lawajadullaha: surely, they will find Allah (to be) and they will testify to Him being the One who grants Bounty and Mercy…
Tawwaban: (and find Allah to be) The One who accepts their repentance…
Raheeman: The One who is Merciful to them and grants them ability to do this (go the The Messenger (peace be upon him).
How to keep a sustained patience laced with gratitude in the journey in all circumstances for a complaint, silent or spoken, opens the door for Iblis? Zikr!
202. The ones who brought faith will find, without doubt, peace in the Zikr - remembrance - of Allah.
ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَىِٕنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَىِٕنُّ ٱلْقُلُوبُ
Those who believed and find satisfaction their hearts in the remembrance (of) Allah.
No doubt, in the remembrance (of) Allah find satisfaction the hearts."
Surah Ar’Rad, Verse 28
Tafseer e Jilani
Alladina amano: Those who believe in Tauheed, One-ness…
Wa tatma’innu qulubuhum: the heart finds peace and steadfastness from the pangs of following falsehood and its colours, disappearing and vanishing…
Bi zikr illah: with the remembrance of Allah, Al Wahid, Al Ahad, Permanent in His Presence without fluctuation and enumeration and doubt. So indeed (this remembrance), causes to leave and disappear from the tablets of their hearts, the engravings of relying (on others) and thinking (of others) in totality.
Alaa: Beware, O Taliboon, the ones who are eager to seek the rank of Kashf, unveiling and Shahood, witnessing…
Bi zikr illahe: the remembrance of Allah Subhanahu, removes all which is extra (other than Him)…
Tatma’inno ul qulub: (it) gives tranquility to the hearts and keeps it firm in the Maqam Al Huzoor, the Place of Ever Presence, and gives it rest from chaos and paranoia.
And what is the ultimate Zikr?
500. What is the best word? The kalima tayyaba
أَلَمْ تَرَ كَيْفَ ضَرَبَ ٱللَّهُ مَثَلًۭا كَلِمَةًۭ طَيِّبَةًۭ كَشَجَرَةٍۢ طَيِّبَةٍ أَصْلُهَا ثَابِتٌۭ وَفَرْعُهَا فِى ٱلسَّمَآءِ ٢٤
Do not you see how sets forth Allah the example, a word good (is) like a tree good, its root (is) firm and its branches (are) in the sky?
Surah Ibrahim, Verse 24
Tafseer e Jilani
Alam tara: Have you not seen, Ayyoha Ar Ra’ee, O one who sees (saluations and greetings upon your seeing and your family), Al Mu’tabir, the one who gains admonition, Al Khabeer, the one who is well informed, Al Baseer, the one who watches…
Kaifa daraballahu: how Allah, Al Hadi, The Only Guide, sets forth for His Servants towards His Tauheed, His One-ness…
Masalan: an example, to warn them from Him, such that it was a parable…
Kalima-tan tayyiba-tan: a pure word which is the Kalima Tauheed – La Ilaha Illallah - which is uttered, which is pure, that there is no presence except Allah Al Haqq…
Ka shajratin tayyaba-tan: is like a good tree, which is the palm tree, which…
Asluha: in its origin and roots…
Saabitun: are firm in the earth so much so that the winds cannot uproot it and displace it at all…
Wa far’auha: and its branches i.e. its shoots and its twigs are high…
Fi: in the direction…
As’sama’: of the sky.
501. (The good word) gives fruit all the time by the Permission of Allah and sets examples for Mankind to remember
تُؤْتِىٓ أُكُلَهَا كُلَّ حِينٍۭ بِإِذْنِ رَبِّهَا ۗ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ ٢٥
Giving its fruit all time by the permission of its Lord. And sets forth Allah the examples for mankind so that they may remember.
Surah Ibrahim, Verse 25
Tafseer e Jilani
Tu’ti-ukulaha: (That tree) gives its fruits…
Kulla heen: all the time from the specific times of yielding fruit…
Bi idni Rabbiha: by the Commands of its Rabb, its Lord i.e. by His Will and His Order meaning like the date tree which grows and gives fruit because its roots are firm in the earth and its branches are high towards the sky and from it are yielded fruit in the time of the harvest. Such is the Kalima Tayyaba, which is based on Allah’s Tauheed, One-ness, which is firm. Its roots are in the earth of (one’s) natural capability, its branches are high and its twigs are towards the sky of the Realm of Spirituality, which yield the fruit of unveilings and witnessing, which uproots and demolishes the thorns of others (than Him), which are growing from the additions from the Realm of Nothingness…
Wa: and there is no need for the people of the eyes of the heart and intellect, who are unveiling by the Essence of the One-ness of Allah, for examples of such warnings and instead…
Yadribullahu: Allah Al Mutta’li’u, The One All Informed, exemplifies the secrets of the capacities of His Servants…
Al amsala: the example mentioned…
Li-naas: for people who have forgotten their promises and their covenants with Allah due to the veil of their identities which are followed by the increasing and abundance (of the world)…
La’allahum yataddakaroon: so they may remember what they have forgotten from the example like these examples.
The most exquisite and ultimate reward of Zikr.
502. The reward of Zikr is becoming like His Beloved (salutations and greetings upon his perfection in manner and his family’s) in behaviour– insane!
Subhan Allah wa Ajmala ka wa Ahsana ka wa Akmala ka
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌۭ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْـَٔاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًۭا ٢١
Certainly, is for you in (the) Messenger (of) Allah an example good for (one) who has hope (in) Allah and the Day the Last, and remembers Allah much.
Surah Al Ahzab, Verse 21
Tafseer e Jilani
Then said Subhanahu to activate the passion of the Mo’mineen, the believers:
Laqad kana lakum: certainly there is for you, Ayyohal Mo’minoona, O believers, Al Mukhlisoona, sincere ones, Al Taliboona, the seekers, at-takhalluqa bi ikhlaq Allah, of adopting the Attributes of Allah, Al Hariboona, being those who run away from (adopting) the manners of His Enemies…
Fi Rasoolilla-hi: in the Messenger of Allah (salutations and
greetings upon the excellence of his behaviour and his family’s), the one sent for your instruction and your guidance…
Uswatun hasana-tun: an excellent model (of life) i.e. praised characteristics like no one else that mandate that you adopt them and make yourself characterized by them…
Liman kana yarjullahi: for every person who aspires to meet Allah i.e. meeting Him and seeing His Kareem, Generous, Countenance…
Wa: and he hopes also…
Youmil akhira: for the Last Day, (which has) promised in it this greatest honour (of that meeting) and for the sake of this hope and the overwhelming (feeling) of this great hope in his heart…
Wa zakaraallaha katheeran: and he remembers Allah much in all of his ordinary situations and times with satisfaction through Zikr, the remembrance of Subhanahu, until he achieves what is promised to him from the triumph of the honour of meeting Him.
And when he becomes like that (in the state of abundance zikr) and whoever decides on this firmly, then he becomes a follower of the Rasool (salutations and greetings upon the one who is the manifestation of Allah’s Aklhaq as are his family) in that most highly praised characteristics and the manners excellent, accepted near Allah which are raza, his satisfaction in all of what happened to him from fate decreed.
What is the Ka’aba?
520. The first House of Worship is the one in Bakkah and it is a guidance for humanity
إِنَّ أَوَّلَ بَيْتٍۢ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكًۭا وَهُدًۭى لِّلْعَـٰلَمِينَ ٩٦
Indeed, (the) First House set up for the mankind (is) the one which (is) at Bakkah, blessed and a guidance for the worlds.
Surah Aal e Imran, Verse 96
Tafseer e Jilani
Then when Hazrat Ibrahim (as) was steadfast upon the Sirat e Tauheed, Allah’s One-ness, upright upon it, Subhanahu made the first House of Worship for the ones who believe in His One-ness for the sake of the Prophet Ibrahim (as) so He said:
Inna awwala baiti wudi’a lin-naas: indeed, it is the First House of worship set up for Mankind so they worship Subhanahu in it and focus upon His Presence…
Lalladi bi bakka: the one which is at Bakka, the House which is before the making of the Masjid al Haraam, before the making of the Bait al Maqdas by 40 years and the state indeed, in which it is constructed…
Mubarakan: is fully blessed with abundance of blessings and benefit for its residents and its pilgrims, guiding them towards imaan, faith, in Allah and His Angels and His Books and His Messengers…
Wa hudal lil aalimeen: and it is a source of guidance for all Mankind, making them reach towards the Tauheed az Zaati, the Essence of His One-ness, if the secrets of its making and its legalization are unveiled for them.
521. In it are clear signs of the standing place of the Prophet Ibrahim (as) and pilgrimage is incumbent on whom can find a way to it
فِيهِ ءَايَـٰتٌۢ بَيِّنَـٰتٌۭ مَّقَامُ إِبْرَٰهِيمَ ۖ وَمَن دَخَلَهُۥ كَانَ ءَامِنًۭا ۗ
وَلِلَّهِ عَلَى ٱلنَّاسِ حِجُّ ٱلْبَيْتِ مَنِ ٱسْتَطَاعَ إِلَيْهِ سَبِيلًۭا ۚ
وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنِ ٱلْعَـٰلَمِينَ ٩٧
In it (are) signs clear, standing place (of) Ibrahim, and whoever enters it - is safe.
And (due) to Allah upon the mankind (is) pilgrimage (of) the House (for one) who is able to [it] (find) a way.
And whoever disbelieved then indeed, Allah (is) free from need of the universe.
Surah Aal e Imran, Verse 97
Tafseer e Jilani
(From previous verse)
Wa hudal lil aalimeen: and it is a source of guidance for all Mankind, making them reach towards the Tauheed az Zaati, the Essence of His One-ness, if the secrets of its making and its legalization are unveiled for them because…
Fihi ayatun: in it are signs (which are) the proofs and evidence…
Bayyenatun: clear, proving the Tauheed az Zaati, the Essence of His One-ness, among which are…
Maqam-u Ibrahim (as): the Station of Ibrahim (as) and it is the Station of Raza, being contented with Allah, and Tasleem, surrender…
Wa man dakhalahu: and the one who enters it, as a guest, in submission, entrusting…
Kana aaminan: it will be safe (for him) from waswasat al ananiya, the whispers of selfishness and ego, and daghdaghatil ghairyiati, the provoking of another, and he will become characterized by the attribute of friendship.
Wa lillahi: And for the sake of Allah i.e. for reaching His Tauheed, One-ness, and being steadfast on the station of worshipping Him and ehsaan, His Favour, it is obligatory…
Alan naasi hajj ul baiti: upon the people to perform Hajj, which (the House) is made an example of to be like the qalb, the station of Recognition of Allah within the heart of His Friend, deserving of the garment of friendship…
Man istata’a: the one who can amongst you, Ayyohal Hayara, O ones wandering blindly in the desert of possibilities…
Ilaihi sabeela: afford its journey (18/10).
Wa man kafara: And the one who disbelieves in (the Hajj) and refuses it stubbornly…
Fainallaha: so indeed Allah is Al Mustaghni, Self Sufficient in His Essence from all His Appearances and Creations…
Ghani un an-il alimeen: beyond need of all the worlds. He is not concerned with them and their worship and indeed, they were made to appear and He made it obligatory for them worship and the return towards His Presence and focus towards His Door so they could be steadfast in the rank of worship and become established in it until they become deserving of Friendship and Vice-Regency, which is sprouting secrets of Divine Appearance and Manifestations.
One of the most important prayers of the Tawaaf
511. Rabbana aa’tina fid duniya – the prayer around the Ka’aba
وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةًۭ
وَفِى ٱلْـَٔاخِرَةِ حَسَنَةًۭ وَقِنَا عَذَابَ ٱلنَّارِ
And from those who say, "Our Lord! Grant us in the world good and in the Hereafter good, and save us (from the) punishment (of) the Fire."
Surah Al-Baqarah, Verse 201
Tafseer e Jilani
Wa minhum mayyaqoolu: Amongst them are those who have gathered their overt and inner beings, (zahir and batin) and keep this world and the Afterlife together,
Rabbana a’tina fi duniya: who say, “O our Lord, Grant us goodness which makes You pleased with us in this life…
Wa fil akhira: and grant us goodness in the Hereafter, which makes us reach Your One-ness (Tauheed)…
Waqina: and save us by Your Favour upon us…
Adaab an naar: from the possibilities that cause in a person paranoia and doubt.
A personal favourite for the Tawaaf:
335. The magical Prayer Subhanahu Himself taught His Beloved (salutations and greetings upon the one who was the most devoted and his family): Ya Rabbi, forgive me and hide me from my self and have mercy upon me so I become dissolved in You and You are the Best of those who show mercy
وَقُل رَّبِّ ٱغۡفِرۡ وَٱرۡحَمۡ وَأَنتَ خَیۡرُ ٱلرَّٰحِمِینَ
And say, "My Lord! Forgive and have mercy, and You (are the) Best (of) those who show mercy."
Surah Al Mo’minoon, Verse 118
Tafseer e Jilani
Wa: And after that Subhanahu made it certain, the success for the Mo’mineen, the believers, Al Muwwahideen, who are certain in the One-ness of Allah, in the beginning of this Surah and He deprived the Kafireen, the deniers of truth, Al Mushrikeen, the ones who associate others with Allah in the end (of the Surah)…
Qul: Say O Akmal Ar Rusul, O Messenger who completes the Messengerhood (greetings and salutations upon him and his family by His Allah who loves him), educating everyone who considers you his leader and follows in your footsteps and warning them as well of this and reminding them…
Rabbi: O my Lord who raised me by your Kunf, Protection and Jawar, Safe Guarding…
Ighfir: Forgive me and hide for me my egoistic self from my inner eyes…
Warham: and have mercy upon me by the negation of the essence of my nature and dissolve it in Your Essence.
Wa anta: And You with Your Essence and Your Names and Your Attributes…
Khair ur Raheemeen: are the Best of the Merciful, who are also demands of Your Attributes and reflections of Your Names and everything is with You and from You and there is no one who is Merciful except You and there is no Lord for me other than You.
What is the reality of the sa'ee? A striving for the union of duality within the self - Subhan Allah!
513. The sa’ee between Safa and Marwa is to gain a fusion of the overt and the inner being
۞ إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ
فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ
وَمَن تَطَوَّعَ خَيْرًۭا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ ١٥٨
Indeed, the Safa and Marwah (are) from (the) symbols (of) Allah.
So whoever performs Hajj (of) the House or performs Umrah, so no blame on him that he walks between [both of] them.
And whoever voluntarily does good, then indeed, Allah (is) All-Appreciative, All-Knowing.
Surah Al Baqarah, Verse 158
Tafseer e Jilani
Then when He gave insight, Subhanahu, towards the Al Ka’aba Al Haqeeqia, the inner Ka’aba rather than the Ka’aba Al Sooriya, the physical form of the Ka’aba, He wanted to inform of the signs of the inner Ka’aba with the signs of the Ka’aba in physical appearance…
Inna Safa wal Marwa: Indeed, Safa and Marwa, the signs of Allah i.e. the overt, the zahir of a person, and Marwa is their batin, the hidden, they are…
Min shai’r Allah: among the Signs of Allah and the Symbols of His Tauheed, His One-ness…
Faman hajja: so the one who performs Hajj, intending…
Al baita: the House, it is only the representation of the Al Manzil Al Haqeeqi, the actual truthful destination…
Au ae’tamara: or the one who performs Umra, upon the way of following the Sunnah, intending in it the focus on the Essence of Tauheed, the One-ness of Allah by turning themselves away from the connections which prevent it (that focus)…
Fa la junaha: so it is not a thing constricting or tiring…
Alayhi ayyataffa bi-hima: for them (the ones performing Umra or Hajj) to sa’ee, walk, i.e. he walks between the two, believing, connecting them both till that he can unveil by the union of the two (the Safa of their zahir and the Marwa of their batin).
Wa man tattawaa: So whoever does good, focusing his attention towards Him…
Khairan: with a pious act voluntarily above what is a command and obligatory…
Fa innallaha Shakir-un: then certainly, Subhanahu is As Shakir, The Most Appreciative and The One who makes it (the sa’ee and doing voluntary good acts) easier (for the seeker), pleased by their deed…
Aleem-un: and He is Well Aware of their states.
508. The Hajj ayaat begin – disconnect from the world and do not quarrel and be mindful of Allah
ٱلْحَجُّ أَشْهُرٌۭ مَّعْلُومَـٰتٌۭ ۚ
فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ ۗ
وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍۢ يَعْلَمْهُ ٱللَّهُ ۗ
وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰ ۚ
وَٱتَّقُونِ يَـٰٓأُو۟لِى ٱلْأَلْبَـٰبِ ١٩٧
(For) the Hajj (are) months well known,
then whoever undertakes therein the Hajj then no sexual relations and no wickedness and no quarrelling during the Hajj.
And whatever you do of good knows it Allah.
And take provision, (but) indeed, (the) best provision (is) righteousness.
And fear Me, O men (of) understanding!
Surah Al Baqarah, Verse 197
Tafseer e Jilani
Then when ordered Subhanahu His Servants for the Hajj, that they come to His House from cities far away from all over the globe and highways distant, fixing for him the specific time from the times which has great excellence and a place near Subhanahu, so He said:
Al hajjo: Al Hajj i.e. the time of Hajj…
Ashharum malomaat: are the most famous months well known, blessed, recognized and they are Shawal, Zul Qada, Zul Hajj, all of them or some of them because there is difference in opinion about it…
Fa man farada: so the one on whom (the Hajj) was made obligatory…
Fi-hinnal hajja: in these months, with the commitment of fulfilling the conditions of it and its pillars regularized for him during these months, its completion is incumbent without disconnection from determination and (without disconnection from) the intention of the heart and (without the disconnection of) the sancitity of the forbidden things in it.
Fala rafatha: So do not have sexual relations i.e. no intercourse and no copulation regardless of the length of the stay…
Wala fusooqa: and do not transgress and do not exit the Boundaries of Allah with the committing of the forbidden things…
Wala jidaala: and do not fight and do not quarrel and do not show power in front of the servants and the friends…
Fi: in the days…
Ayyam al hajj: of Hajj because the Hajj is a symbol of the death of the will which shows the Hayat al Haqeeqia, the real life, and these matters (sexual relations, fighting, the will) are all from the characteristics of living in the natural (day to day) life.
So the one who intends to do the Hajj Al Haqeeqi, true, and intends for the Al Hayat Al Haqeeqia, the life truthful, so for him it is compulsory that he kills his nafs from the needs of that life from nature, borrowed, (which is) without stability, so he triumphs with the true life everlasting, permanent, forever, eternal and that is not available except without the exit from the demands of the aql al juz’ie, which is (in fact) a small thing (that power to reflect), stained with paranoia and imagination. Instead the aql, the ability to reflect, is dominated by the nafs which governs it forever.
And it cannot be gained (that true life, Al Hayat Al Haqeeqia) except for the Salik, the traveler, An Nasik, the one who sacrifices while performing the ways of worship, who Allah Al Haqq has pulled away from his nafs, self, from rank to rank, progressing his essence (of that Nasik) from realm to realm from the selected realms so that he comes to a rank and a station which enfolds all of the ranks for him and all of the realms become dissolved in him with their secrets and he also becomes dissolved in them.
And there is nothing in it that can make him fall. Instead he became stable and firmly established and contented in this Al Hayat Al Haqeeqia the way we witness such lives, as Mutahassireena, the ones envious, the Mutamanneena, the ones longing for it, when watching the lives of some of the Abdal (the replacements of the Prophets and the Auliya) of the time.
May Allah raise the shadow of such a person upon the parting of the people of Yaqeen, inner certainty and Irfaan, Recognition of Allah. And may his name be unfamiliar so that his glory remains unnoticed. How far is such a rank, its not suitable for us and its not for me that we can even speak about it.
Ghaus Pak (ra) prays:
جعلنا الله من خُدَّام تُراب أقدامه
May Allah Subhanahu make us from the dust of the footsteps of His Servants. Ameen!
And after Subhanahu commands His Servants for the Hajj of His House exalting Him and His House, He urges them towards charity and the spending of possessions for it and in its way, to establish in their nafoos, selves, this beautiful characteristic (spending in charity) because it is the preventer of the inclinations of the hearts towards the True Beloved and this wealth is the head of all temptations, thus He said:
Wa ma taf’alu: and whatever you did for the Raza, the Pleasure of Allah…
Min khair: from spending in charity, pure from the dirt of (making others acknowledge) kindness and hurting others, stripped from boastfulness and showing off, saved from the whisperings of devils and desires (from the self)…
Ya’lamullahu: Allah knows it with His Ever-Presence because such charities are happening on the Sirat e Mustaqeem, the Straight Path, which is the Way of Allah Al Adham, the Greatest of All, Al Aqwam, The Most Upright…
Wa tuzawwadu: and take provisions for the crossing of this Sirat of Allah with taqwa, mindfulness of Him from the world and everything in it…
Fainna khair az zaadi: so indeed it is the best provision for the Servants for the Day Promised which is…
At taqwa: mindfulness of Allah from all corruption…
Wattaqooni ya ulil albaab: and be conscious of Me, O people of intellect (who search for the marrow of knowledge), Al Mutawajjiheena, the ones who focus upon the origin of understanding, Al Mutamaaeleena, the ones detached from the veils (that veil) the Divine Presence.
Ghaus Pak (ra) prays:
Grant us understanding by Your Luft, Gentleness, Ya Khafi Al Altaf,
O One who grants kindnesses in secret!
509. Arafaat – the gathering of the pilgrims’ mari’fa – Subhan Allah
لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ ۚ
فَإِذَآ أَفَضْتُم مِّنْ عَرَفَـٰتٍۢ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ
وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ ١٩٨
Not is on you any sin that you seek bounty from your Lord.
And when you depart from (Mount) Arafat then remember Allah near the Monument [the] Sacred.
And remember Him as He (has) guided you, after surely you were among those who went astray.
Surah Al Baqarah, Verse 198
Tafseer e Jilani
Laysa alaykum: It is not upon you, Ayyohal Mo’minoon, O Believers…
Junah-un: any blame, so don’t feel constrained or exhausted, while you are being mindful of the Anger of Allah and (while you are) taking (as a provision) your taqwa, consciousness of Him…
An tabtaghu: whilst seeking i.e. all of you…
Fadlan: the Favour from the Ma’arif Al Yaqeenia, the Recognition of Certainty and Lazaat Ruhaniya, the tastes of spirituality…
Mir Rabbikum: from your Lord who is The One who raised with different kinds of Lutf, Kindness, and Karam, Generosity.
Fa ida afadtum: So when you depart, Ayyohal Mo’minoon, O Believers…
Min Arafat-in: from Arafat, (which is) the Recognition of His Essence All Encompassing of all of His Divine Attributes which have been ranked for you, (Subhanahu is using the plural, Arafaat because it is a collection of the recognitions) of the approaching from all the approachers towards His Recognition by a way, specific so that after the arrival (of all the pilgrims), it becomes singular again, Arafa’, because it is in fact Allah’s True Essence without additions in them at all (with their focus upon His Essence).
Fadkurullaha: then (upon returning from Arafat to Muzdalifa) remember Allah, Al Mustajme’u, The Gatherer of yourselves…
Ayndal masha’ril haraam: near Muzdalifa i.e. with the characteristics of the Essence of Allah which are forbidden to prove in anyone other than Allah. Subhanahu uses the singular masha’ara for haraam instead of mashair because each one of us is being specified (there) with a special attribute by which His Rabb, Lord, is nourishing Him (all their lives)…
Wadkuruhu kama hadaakum: and remember Him as He has guided you with the entrusting of your matters, all of them, to Him and your mindfulness towards Him from the whispering of the devils who make you wayward…
Wa in kuntum min qablihi: and you were certainly i.e. before His Guidance…
La min ad-daaleen: surely the ones who were wandering disoriented, At Tae’heena, walking in the valleys of carelessness, An Naakebeena, the ones turning from the true guidance.
510. After Muzdalifa ask forgiveness of Allah
ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ
إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ١٩٩
Then depart from wherever depart the people and ask forgiveness (of) Allah.
Indeed, Allah (is) Oft-Forgiving, Most Merciful.
Surah Al Baqarah, Verse 199
Tafseer e Jilani
Summa: Then when you complete your focus and your stay (in Muzdalifa) with the Ma’rifat Az Zaat, the Recognition of Allah’s Essence and you become steadfast on it…
Afeedu: then return from that (Recogntion of Allah)…
Min haithu afaad an naas: from where people depart towards the ranks which have been placed in order (for them) towards the Divine Attributes (i.e. from Ma’rifa, Recognition back to attributes)…
Wastaghfirullah: and ask forgiveness of Allah, Al Muhit, The One who encompasses you in them (those ranks).
Inallaha Ghafoor-un: Indeed Allah is Ghafoor, All Forgiving, Saatir The One who conceals your ranks and your essence…
Rahim-un: He is All Merciful for you with the reaching of your true origin.
511. Then after you finish the rituals of Hajj remember Allah like you remember your ancestors and more and some pray…
فَإِذَا قَضَيْتُم مَّنَـٰسِكَكُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًۭا ۗ
فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْـَٔاخِرَةِ مِنْ خَلَـٰقٍۢ ٢٠٠
Then when you complete[d] your acts of worship then remember Allah as you remember your forefathers or (with) greater remembrance.
And from the people who say, "Our Lord! Grant us in the world." And not for him in the Hereafter [of] any share.
Surah Al Baqarah, Verse 200
Tafseer e Jilani
Fai da qadaytum manasikukum: So when you have completed your methods of worship (of the Hajj) commanded for you from what to avoid from the demands of your natural life and to be characterized by to the requirements of Al Ayn Al Haqeeqia, the witnessing of certainty…
Fadkurullaha: then remember Allah, Al Hadi, The Only Guide, for you towards this rank (the witnessing of certainty)…
Kazikrikum abaaukum: the way you remember your ancestors without distrust and doubt…
Au ashadda zikrun: or more remembrance (than that) and instead remember Allah more fervently than the place of the remembrance of your forefathers because the remembrance (of them) has in it doubt as opposed to the Zikr of Allah, based on witnesses, which is followed by dissolution in that zikr because indeed it is empty of the stain of doubt.
Fa min an-naasi man: So there are some from the people who target their focus and their repentance towards Allah and beseech before Him for the world alone and…
Fa yaqoolu Rabbana a’tina fid duniya: he says, O my Lord, grant us in this world for what we are needy in it in the matters of livelihood…
Wa: even though if he gains it what he yearned for in the world…
Ma lahu min aakhara min khalaaq: there is not for him any share in the Hereafter because he has spent his capacity towards what does not make him benefited and instead is harmful for him.
(Repeated because of sequence in the Quran)
511. Rabbana aa’tina fid duniya – the prayer around the Ka’aba
وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةًۭ
وَفِى ٱلْـَٔاخِرَةِ حَسَنَةًۭ وَقِنَا عَذَابَ ٱلنَّارِ
And from those who say, "Our Lord! Grant us in the world good and in the Hereafter good, and save us (from the) punishment (of) the Fire."
Surah Al-Baqarah, Verse 201
Tafseer e Jilani
Wa minhum mayyaqoolu: Amongst them are those who have gathered their overt and inner beings, (zahir and batin) and keep this world and the Afterlife together,
Rabbana a’tina fi duniya: who say, “O our Lord, Grant us goodness which makes You pleased with us in this life…
Wa fil akhira: and grant us goodness in the Hereafter, which makes us reach Your One-ness (Tauheed)…
Waqina: and save us by Your Favour upon us…
Adaab an naar: from the possibilities that cause in a person paranoia and doubt.
512. Then for them is a share of what they earned and Allah is swift in His Judgement
أُو۟لَـٰٓئِكَ لَهُمْ نَصِيبٌۭ مِّمَّا كَسَبُوا۟ ۚ
وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ ٢٠٢
Those - for them (is) a share of what they earned, and Allah (is) swift (in taking) account.
Surah Al-Baqarah, Verse 202
Tafseer e Jilani
Ulaika: For them, Al Mawaffoona, the ones who fulfill their promises to Allah, Al Muwwahidoona, the ones who truly believe in Allah’s One-ness, Al Jami’oona, the ones who gather and possess what is ordered in both the ranks of the zahir, the overt being, and the batin, the hidden…
Lahum naseebun: for them is a share, portion, complete…
Mimma kasabu: of what they earned in the world and this is the harvest of the Afterlife which produce the recognitions of the Divine and the unveilings of the Divine.
Wallahu: And Allah is Al Muheet, The One All Encompassing of what is hidden (in their hearts)…
Saree’ul hisaab: swift in taking account. He calls them to account and rewards them upon what they earned (in deeds).
527. O ye who believe! Do zikr in abundance, katheera
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ ٱللَّهَ ذِكْرًۭا كَثِيرًۭا ٤١
O you who believe! Remember Allah (with) remembrance much
Surah Al Ahzab, Verse 41
Tafseer e Jilani
Then Allah informed to do Zikr in abundance and He gave it preference over reflection (HUGE!):
Ya ayyohalladina aamano: O ye who believe in Allah and recognized Him, the way it was worthy of Him being recognized and His Tauheed, One–ness and the perfection of His Divine Names and Attributes requisited by your imaan, faith and your irfan, Knowledge, continuously, paying close attention and in persistent application of His Zikr, remembrance…
Udkurullaha: Remember Him, Al Wahid, The Only One, Al Ahad, The One and Only, Al Fard, The One Single, As Samad, The One Above Everything, Al Muttasiff, characterized by the gathering of His Attributes Perfect, Al Mustaj’mi, The One who is the Possessor of His Beautiful Names which are uncountable and cannot be enumerated…
Dikran katheera: a remembrance abundant, comprehensively in all your times and states and be more than that in His Remembrance, so that you reach the certainty of knowledge (moving) towards a witnessing.
What is the Qurbani? Leaving the world
516. The Qurbani
لِّيَشْهَدُوا۟ مَنَـٰفِعَ لَهُمْ وَيَذْكُرُوا۟ ٱسْمَ ٱللَّهِ فِىٓ أَيَّامٍۢ مَّعْلُومَـٰتٍ عَلَىٰ مَا رَزَقَهُم مِّنۢ بَهِيمَةِ ٱلْأَنْعَـٰمِ ۖ
فَكُلُوا۟ مِنْهَا وَأَطْعِمُوا۟ ٱلْبَآئِسَ ٱلْفَقِيرَ ٢٨
That they may witness benefits for them, and mention (the) name (of) Allah on days known over what He has provided them of (the) beast (of) cattle.
So eat of them and feed the miserable, the poor.
Surah Al Hajj, Verse 28
Tafseer e Jilani
And certainly, We ordered them for the Hajj and made it a duty upon them…
Li yashahdu mana’fa’a lahum: so that they may avail themselves of its benefits i.e. the places which being in the presence of and staying in will benefit them, a benefit for the Hereafter and We will make it easy for them the walking on the Way of Tauheed, Allah’s One-ness, with dissolution and being dissolved and (We will make it easy for them) being cut off from the debris of the world and (We will make it easy for them) to make them take off their garments of pain and troubles and (We will make it easy for them) to be sincere in the requirements of the organs and (We will make it easy for them) wearing the beautifications of taqwa, the mindfulness of Allah and (We will make it easy for them) their preparedness so that they are worthy of being presented before Al Maula, The Only Lord and (We will make it easy for them) the freedom from that which is the hurdle in reaching the Dar al Baqa, The Everlasting Abode, from wealth and children (the life of this world)…
Wa yadkuru: and they should remember in these places…
Ismallaha: the Name of Allah, Al Mushtammil, The One containing all of His Names and Attributes, Al Muhit, The Only One All Encompassing of all things like the sun encompasses all the shadows and the rays, (He is) without any formation or distribution of parts and portions, especially…
Fi ayyam im maloomat: in these appointed days fixed by Allah Al Muttazzir, The One who is wrapped in the Cloaks of Exaltedness and Majesty, (they should remember Allah’s Names) for gaining focus and praying and these are the (first) 10 days of Zul Hajj, and in other traditions these are the Days of Sacrifice (9th till 13th of Zul Hajj)…
Ala: (they should remember Allah’s Names) upon slaughtering…
Ma razaqahum: what Allah has given them in rizq, livelihood and made lawful for them…
Min baheematil anaam: of the beasts of cattle which they possess, gaining the closeness of Allah through these animals as a offering (for the Hajj) or as a sacrifice (outside of Mecca)…
Fakulu: so eat from what you slaughter…
Minha wa at’imul ba’isal faqeer: of those animals and feed the poor who are covered by the pain of hunger and they are encompassed by the intensity of starvation.
517. Then let them end their denial and fulfill their vows and circumabulate the Kaa’ba
ثُمَّ لْيَقْضُوا۟ تَفَثَهُمْ وَلْيُوفُوا۟ نُذُورَهُمْ وَلْيَطَّوَّفُوا۟ بِٱلْبَيْتِ ٱلْعَتِيقِ ٢٩
Then let them end their prescribed duties and fulfill their vows, and circumambulate the House Ancient."
Surah Al Hajj, Verse 29
Tafseer e Jilani
Summa: Then after offering the animals of sacrifice for the Hajj (in Mecca and outside of it)…
Layaqdu: let them clean and remove…
Tafasahum: their dirt i.e. their impurities which have come upon them from the rain of possibilities and the oppression of desires and the demands of selfishness.
Wa: And after they cleanse the impurity of possibilities…
Layoufu nudoorahum: let them fulfill their vows which are their vows in the cutting off from the valley of their worldly essence and the erasure of their desires from the slaughter of the cattle of their Nafs e Ammmara, the nafs that prompts towards wrongdoing, (making them) rebellious of the Straight Path…
Wa: after they are purified from the dirt and fulfilled their vows…
Leyattawwafu: they should circumabulate, Munkhali’eena, undressed from the dress of their worldly life, Muttaajarrideena, emptying themselves from the garments of being human…
Bil bait il ateeq: around the Ancient House and this pillar is old since forever which is not going to be demolished and it will not break and it will not fall so these orders are for the one who desires the way of Fana’, dissolution (in Subhanahu), and Hajj Al Haqeeqi, the true Hajj and the real tawaaf, circumambulation.
524. So the game from sea is lawful and game of the land is forbidden in ihram – but what is the ihram and what is the Hajj…
أُحِلَّ لَكُمْ صَيْدُ ٱلْبَحْرِ وَطَعَامُهُۥ مَتَـٰعًۭا لَّكُمْ وَلِلسَّيَّارَةِ ۖ
وَحُرِّمَ عَلَيْكُمْ صَيْدُ ٱلْبَرِّ مَا دُمْتُمْ حُرُمًۭا ۗ
وَٱتَّقُوا۟ ٱللَّهَ ٱلَّذِىٓ إِلَيْهِ تُحْشَرُونَ ٩٦
Is made lawful for you game (of) the sea and its food (as) provision for you and for the travelers, and is made unlawful on you game (of) the land as long as you (are in) Ihram, And be conscious (of) Allah the One to Him you will be gathered.
Surah Al Maida, Verse 96
Tafseer e Jilani
Uhilla lakum: It is made lawful for you, Ayyohal Muhramoon, O ones in ihram…
Said ul bahri: the game from the sea which is born in the sea except that which your temperament dislikes…
Wa ta’amahu: and eating it…
Mata’allakum: is a provision for you, you enjoy it for free…
Wa: and like this…
Lisayyarati: it is also for your trade and taking as a gift and your using it for other purposes…
Wa hurrima alaykum saidul barri ma dumtum huruman: and unlawful is made upon you the hunting of animals as long as you are in ihram i.e. from the time you are in it towards its end…
Wattaqullaha alladi ilaihi tuhsharoon: so be mindful of Allah, O Tasaqoon, you will be
taken, O believers.
And upon you is that you avoid and become conscious from exposure to that which is created by Him (in the world), (so that you avoid) His Qahr, Anger and His Ghalba, Domination, in all of your states, especially when you dressed in ihram which is the Kafn ul Fana, the shroud of dissolution in reality and Al Maut al Haqeeqi, the meaningful death (which is Hajj is) for the ones who are Ulil al Baab, the people of understanding, An Nadireen, the ones who keep their eye on the crux of the commands.
Just like the overt death does not allow the organs and apparent sensors to remain in signs and function and instead are suspended and finished and scattered so much so that there is no expectation from it (the body) at all. Like this is the Maut al Iradi, the death of the will, which is the expression of the Hajj Al Arif, the Hajj of the one possessing Recognition of Allah.
It is necessary that when he becomes of the ones wearing ihram, his organs become suspended, both overt and inner, from the demands of being human and the animalistic needs (sleeping, eating, sexual desires) and from all of the bodily determinations and spirituality and the unseen and the seen and the overt and the hidden.
And overall (also) from all of the additions and the abundance of veils so as to reach Al Wahid Az Zaatia, the Essence of His One-ness, which (those additions and veils) are vanishing in His Essence, and everything that he imagines from shadows and reflections (are also vanishing). In this sense the Maut al Iradi, the death of the will, happens, (and it is) worse in terms of erasing and more drowning in fana’, dissolution, than the overt death because the matter of Maul al Iradi, the death of the will, ends in (complete) nothingness and controls (the person in such a state) and there is an overall total fana, dissolving, such that the person cannot understand (or recognize) his own essence at all.
So how can life or death interfere and how can being or absence wander in the Lordship of Allah’s Courtyard and how can the aql, the power to reflect and opinions, wander in it?
Continued on: www.flickr.com/photos/42093313@N00/52949930840/in/datepos...
Ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
ye rang-roop kaa chaman
ye husn-o-ishq kaa watan
yahi to wo muqaam hai
jahaan Awadh ki shaam hai
jawaan-jawaan haseen-haseen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
shabaab-o-sher kaa ye ghar
ye ahl-e-ilm kaa nagar
hai manzilon ki god mein
yahaan har ek rah-guzar
ye shahar laaladaar hai
yahaan dilon mein pyaar hai
jidhar nazar uthaaiye
bahaar hi bahaar hai
kali-kali hai naazneen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
yahaan ki sab rawaayaten
adab ki shaahkaar hain
ameer ahl-e-dil yahaan
ghareeb jaan-nisaar hain
har ek shaakh par yahaan
hain bulbulon ke chahchahen
gali-gali mein zindagi
kadam-kadam pe kahkahen
har ik nazaaraa hai dilnasheen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
ye Lucknow ki sarzameen
Lyrics-Shakeel Badayuni,
A crew chief from the 380th Expeditionary Aircraft Maintenance Squadron marshals a U.S. Air Force McDonnell Douglas (now Boeing) F-15E "Strike Eagle" to park Oct. 18, 2019, at Al Dhafra Air Base, United Arab Emirates. The "Strike Eagle" joins the diverse mix of aircraft at ADAB to include additional F-15E’s as well as Lockheed Martin F-35A "Lightning II's", McDonnell Douglas KC-10 "Extender's", Boeing E-3 "Sentry's", and Ryan Aeronautical (now part of Northrop Grumman) RQ-4 "Global Hawks" to support ongoing operations in the region.