know that this world's life is only sport and play and gaiety and boasting among yourselves, and a vying in the multiplication of wealth and children, like the rain, whose causing the vegetation to grow, pleases the husbandmen, then it withers away so that you will see it become yellow, then it becomes dried up and broken down; and in the hereafter is a severe chastisement and (also) forgiveness from allah and (his) pleasure; and this world's life is naught but means of deception (20)

Chapter 57: AL-HADID (THE IRON)

سوره حدید ،آیه 20

بدانيد كه زندگى دنيا در حقيقت بازى و سرگرمى و آرايش و فخرفروشى شما به يكديگر و فزون‏جويى در اموال و فرزندان است [مث ل آنها] چون مث ل بارانى است كه كشاورزان را رستنى آن [باران] به شگفتى اندازد سپس [آن كشت] خشك شود و آن را زرد بينى آنگاه خاشاك شود و در آخرت [دنيا پرستان را] عذابى سخت است و [مؤمنان را] از جانب خدا آمرزش و خشنودى است و زندگانى دنيا جز كالاى فريبنده نيست (20)

سوره حدید ، آیه 20

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ ﴿20﴾

 

a smooth rock with (a little) earth on it

 

Last week I understood forgiveness in a new light. Or rather was made to understand it. It was the night of Shab e Baraat, a night that forever changed me in more ways than one. I was getting ready for Isha’. Just then I got a call from someone who had been a difficult interaction in my life for many years. It was a relation I could not escape and I had finally arrived at a point with them where distance was best. When there was a meeting now, which was rare to begin with, I kept it civil. Boundaries had been defined as therapists recommend. Self-esteem was carefully guarded.

 

The last few exchanges prior to this “new normal,” had been unpleasant. I had wanted their life’s circumstances to get better, hoping that the shift might also make them different but that wasn’t on the horizon for now. They seemed to be continuing in a downward spiral at varying speeds. Therefore I had decided to surrender them to God. I wrote a whole chapter about it in my book, that surrender. How I had learned to make it soft, placing them gently at Allah’s Door, as opposed to throwing them in front of it like a thing unwanted and running away. Which is what I had been doing the first few times only to cause myself incessant angst.

 

I was about to learn that despite that surrender, the dichotomy in my zahir and batin, my overt and inner being, was still glaring. I was still thinking I was doing something for one reason but doing it for another. I read the text from the person and exhaled a sigh of relief that it was just a wish for the blessed night to be good for all of us. I went to the prayer mat and began my namaz. I don’t remember exactly which part of it I was in when I felt like I was being told something. That was not an entirely new experience for me. Often while writing my book or preparing lectures, I would get ideas for something to insert, something to change, during prayer.

 

This is what I thought was said: “You will forgive them but first forgive yourself.”

 

I almost paused in the middle of my prayer to ask a question but then kept going. I didn’t get it. If someone was kicking me in the head every day, why would I have to forgive myself?

 

The only reason I had come up for previous lectures on “Forgiveness” was that I was allowing the daily kick. That is the single thing that made sense. For if someone was persistently cruel to me, I had given them permission, knowingly or unknowingly, for it to continue. That kind of forgiveness had only lead me to controlling our interaction but it hadn’t changed anything about me. All blame was squarely placed upon them.

 

That night as I moved from farz to sunnat to vitar to nawafil, it became clear. I believe it was a gift that came to me specifically when I read the eight nafal for Hazrat Bibi Fatima (ratu) for the first time in my life. And this is what I got: What I had to forgive myself for was not forgiving the other. They were being hard on me in whatever way. But I was being hard on myself by hardening my heart as well.

 

The voice was telling me to forgive myself for treating my own self with hardness. To stop telling myself that I had already forgiven them when it was not yet true. Needless to say, it was a mind blowing moment! I had to forgive myself because I possessed the ability to forgive but I was not invoking it. I was not connecting with God and asking Him to teach me how to do it. I’m 50. Time had proved beyond all certainty I did not know how to make it happen on my own.

 

I went back to my book and read the chapter “Along came forgiveness.” It was beautiful no doubt. I could “forget the lash” as Hazrat Rabia Basra (ra) had instructed. I had also learnt to not put myself in harm’s way around those who could not control their emotions, inevitably spewing poison. I also understood that their outbursts had nothing to do with me. But there was still something missing. For when they did appear before me, I felt a tightness in my chest, an anxiety. I anticipated doom. The fear or resentment of humiliation at their hands had not left me.

 

I realized that this fear remaining meant that I failed the litmus test. For if I had forgiven them, truly forgiven them, then there would be no dread, no sarcasm, no contempt. Whether they were calm or crazy in front of me, I would only be empathetic or at a minimum unaffected. But when the “enemy” appeared, my zahir was full of scorn and my batin was apprehensive. I guess in that sense at least there was a union! But Imam Ali (ratu) had already taught me what to do. I possessed the knowledge but I had not put it into practice.

 

Said the Prophet (saw), “Knowledge calls out to deed. If deed appears the knowledge stays, otherwise it leaves.”

 

It was in a class in Fes on a perfect spring morning that my teacher wrote a qaul by Imam Ali (ratu) on the board and asked me to translate it. (Begin excerpt from The Softest heart)

 

إذا قدرت على عدوك فاجعل العفو عنه شكرا للقدرة عليه

 

“‘When the enemy appears before you and you have the ability to destroy them, forgive them. Then thank Allah for the ability to forgive them,’” I ventured.

 

“No,” said my teacher. “That is not what he says. Read it again. It’s a subtle difference.”

 

I paused and read it slowly but could not improve on my translation. My teacher offered his answer.

 

He says, “If you had the ability to destroy your enemy, forgive them out of thanks to God who granted you that ability (to forgive him).”

 

The expression was indeed subtle and immeasurably deep. For Hazrat Ali (ratu) didn’t say, as one expects or as I had thought, that if one had the opportunity to avenge, then one should consider it, then one should forgive the enemy, then thank Allah for the fact that one could forgive them. The instruction was in reverse and in a single step, not three: forgive the enemy immediately, even though you can pulverize them, out of gratitude to Allah because He has granted one the ability to forgive. And the chance to do so!

 

Ustad Ahmed honed in on the point; “Sayyadna Ali (ratu) says when the enemy appears to forgive them out of gratitude towards Allah for His granting us the ability to forgive, not for executing a personal choice between destroying and forgiving. He tells us to eliminate the “I” altogether. All ability is only from God. Therefore there is no pride, no “me.” (End excerpt The Softest Heart)

 

The flip side of the blessing I received in my prayer was even more compelling; if I didn’t forgive the “other,” then I was insistent on not forgiving myself. I was choosing to not forgive myself and being stubborn about it. The consequence of that decision was that I was electing to inflict torment upon myself. And if I did that then who was crazier, me or them? We weren’t the same. I was worse.

 

(Audio on @the.softest.heart)

 

برے بندے نوں میں لبھن ٹریا، برا لبھا نہ کوئی

جد میں اندر جھاتی پائی، میتھوں برا نہ کوئی

 

I set out in search of the wrong doers but I did not find any.

When I looked at my own self, I knew no one was worse than me – Baba Bulleh Shah (ra)

 

In the end it was me who programmed myself over the course of my life to be who I have become. It was a function of my habits which became my nature. Daata Sahib (ra) taught me that years ago. Those habits were formed as a result of who I chose to emulate. We all learn everything first from our parents as they have in turn learned it. Then in the first moment that we make a decision independently as in “I’m not doing that, I’m doing this,” knowing that it’s wrong, we assume control of shaping our character. From then on the sticking to the ways of their parents just becomes an excuse to do what we want to.

 

وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا أَلْفَيْنَا عَلَيْهِ آبَاءَنَا ۗ

أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْقِلُونَ شَيْئًا وَلَا يَهْتَدُونَ

 

And when it is said to them, “Follow what has revealed Allah,” they said, “Nay we follow what we found our forefathers following.” Even though their forefathers did not understand anything and they were devoid of all guidance – Surah Al-Baqarah, Verse 170

 

Lucky are the ones who are taught to be like those favoured by God as children. Then they become like them while the rest of us become ordinary, taking one step forward, two steps back. If that!

 

From listening to the reverent Naqshbandi sheikhs these days of the lockdown, God bless their souls, I recently understood what perhaps many know; I am a being of energy first, form second. When I’m unforgiving, I emanate a toxic energy, impure, clouded, angry, full of despair and fear. Hence before anything reaches anyone else, if it reaches them at all, for often my negative feelings end up just lying within my own heart, unvoiced, my energy hits only me. And it only increases in intensity as I proceed to blame them for the lows that follow.

 

The next few days I pondered deeply over the inspiration I had received. It in fact applied to everything in life. Forgive yourself for not being generous, for not being grateful, for not being obedient, for not being patient, for not being kind, for not being just. Forgive yourself for everything! Then start again and ask for taufeeq to be better in the next round. Imam Ali (ratu) had said the same. If any opportunity presented itself to reflect goodness and it was wasted, the major tragedy was that a chance to express gratitude was lost.

 

I had discovered in occasionally putting into practice what I learnt from the Friends of God that every rule, every instruction comes with a test to confirm its application. Sincerity, khuloos, was the determinant. It was itself a branch of sidq, truthfulness. All the rules also had another commonality. Intention was tested and revealed. If the intention was pure, there was no anxiety or sadness. But again the same intention can be different in the mind from what is in the heart.

 

I decided to think about it from a different angle. Why was it so hard to be forgiving, even for my own self? In a conversation with my friend, Uzair, I had learnt that when the human being goes against their fitrat, their natural disposition, as endowed by God in its pure form, friction arises within oneself and therefore others. Thus begins the journey of restlessness, depression and despair.

 

I had identified in the Quran two traits of that disposition from the Prophets, specifically the Prophet Yahya (as) and the Prophet Jesus (as). Stated not as what they were but what they were not:

 

وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُن جَبَّارًا عَصِيًّا

 

And dutiful towards his parents, never was he haughty or rebellious. – Surah Maryam, Verse 14

 

وَبَرًّا بِوَالِدَتِي وَلَمْ يَجْعَلْنِي جَبَّارًا شَقِيًّا

 

And He had made me dutiful to my mother, and not (has) He made me arrogant or defiant – Surah Maryam, Verse 32

 

One word was common in both verses and appeared first, therefore signaling its importance; jabbaran. I studied the word in the Tafseer e Jilani and understood it as the arrogance that manifests itself in cutting off relations with the parents or people in general. Aseeyan is the one who ignores an instruction, shaqeeyan the one who is distant from God’s Mercy because of defiance. In other words, what the two Prophets were was devoted and obedient.

 

I cannot deny that all three of those traits absent in the Prophets have played out from within me. Still, I felt happy that I belonged to a generation that was for the most part obedient. We were not dutiful like the one before us, but were did as we were told, be it grudgingly. What being dutiful exactly meant I discovered on one of the last times I came to the village with my grandaunt who is in her 90s.

 

At lunch I was asking her random questions. Who were her favourite niece and nephew? Which sister in law did she get along with the best? I liked most to ask how it was when my grandmother, a Lahorite, came to the village after her marriage. I knew the house we were in, an entirely gorgeous construction, had been built especially for her.

 

“Whenever her parents came to visit,” she said, “my brother and I used to be the ones given the responsibility to take care of their meals. He would stand there,” she gestured behind me.

 

I turned around to see exactly where and couldn’t believe it. I thought she meant they were responsible as in they called in the staff of dozens and told them how things were going to be laid out, what would be cooked etc. Not literally stand behind them like waiters while they ate and hold dishes every time they wanted a refill, not even being a part of the meal.

 

“Stand here?” I asked to confirm, pointing behind me.

 

“Yes,” she answered, “Nawab Sahib (her father) said we had to take care of them ourselves as a sign of our regard for them.”

 

Damn, I thought. She and her brother were both in their late teens or early 20s then. Their father was the big-shot of the area. Being important as a feudal in a rural setting was entire different from being rich in the city. No one was kissing your hands and touching your knee as the norm for greeting there. Yet she described the incidence as if it was no big deal, no pride even in the act of their assent. My mother used to have a lot of dinner parties in Lahore. I tried to imagine standing behind a table to serve her friends. I could not. Yes, dutiful was the apt word to describe them.

 

Still for us there was not much room for dissent either. Life was simple. All we had was a tv with two channels, if we were lucky and a rotary dial phone. Everything was communal, nothing belonged to one person. Not many questions were asked of our parents. Certainly few, if any, explanations were given. That meant there could be a fair amount of hide and seek, less for nerds like me but I don’t believe it was a bad thing. Allah loves that a cloak is placed over oneself, as well as others, when doing something forbidden to the body and harmful to the soul. Haya is paramount!

 

“When the deeds of my Ummah are presented to me, I erase those that are their sins and present the good before My Lord,” said the Prophet (saw).”

 

For the deeds that are presented become confirmed! The hadith made me smile. Often mothers did that in our culture, hiding the wrongdoings of the kids from the stricter dads who most definitely would punish them if rules set were breached. And occasionally the other way around.

 

My generation, in their earnestness to differentiate themselves from the parents, became friends with the children. And friendships holds no bars. What is felt is stated. When there is an equal standing there is no room for that which is done purely out of duty. Love yes but not obligation. I was guilty of it too with my nine year old niece Sameena who I adore. We could hang out for hours, during holidays that is, and it was a blast.

 

One night after having spent the day together when we came home I showered and got into my bed to internet. Suddenly my door flew open and I heard her say excitedly, “Mony, you have to help me brush my teeth and change into my pajamas.” She was 7 then.

 

“Nope,” I said, without taking my eyes off the screen to indicate determination. “Tell Papa to do it. I just turned my laptop on lou.”

 

“But Papa’s not my friend,” she wailed.

 

I looked up at her with surprise and started smiling. Then I went!

 

But I’m an aunt. It’s different with the parents. They are also usually one’s first source of grief when it is least expected, too early in life. The shock of that causes resentment and resentment tends to bleed love. The first seed of being unforgiving is planted! If left to grow, it strangles the heart, deadening it.

 

My world held sharply defined boundaries of discipline and regard which were not crossed openly, only covertly. There was apprehension around being seen by the elders while doing something wrong, the fear was of causing disappointment. Much like the taqwa the Quran talks of constantly, which the Sufis define as being deeply aware of disappointing Allah and therefore being conscious of Him and mindful of the self.

 

I went deeper into my own person to identify what the root of my disobedience was when it did emerge. I analyzed it simply from the angle of saying “no” to something and discovered three broad patterns. Two were prominent; either I was being lazy or I was being a miser, a bakheel. If not financially then emotionally.

 

The third reason was that I was being stubborn, which also came down to two things. The first was reacting in the way that I had become so used to that I was like one of Pavlov’s dogs. A name, a word could be mentioned and it would trigger a rant from me without me even being sure if I still felt that angry about it. The second was if I knew something to be right and I would just refute it anyway. Incidentally, the Prophet’s (saw) definition of the word jaahil: the one who knows something to be true but insists on disbelieving it.

 

Forgiving one’s own self was simply turning out to be about reconnecting to the soul one might have lost contact with. In the moment I saw that, I replayed the first story by Maulana Rum (ra) in his Masnavi about the love triangle between the nafs, the world and the soul. If one got into the habit of forgiving oneself, the nafs would be forced to look at the soul which it otherwise easily ignores. (Begin excerpt from The Softest Heart)

 

“The story is a parable with three characters, a king, a slave girl and a goldsmith. The king represents the soul, the slave girl the ego (nafs), the goldsmith the world. The soul is in love with the nafs but the ego is infatuated with the world. Unable to gain its attention, feeling a state of helplessness and aloneness, the soul prays to God for help. For what the soul waits for is for the nafs (ego) to return to it, to return the soul’s love for it. It wants it to shed its infatuation with the world and finally shun it. The prayer is answered: a healer (tabeeb) appears.

 

The healer gently shows the ego what it is in love with by revealing the superficiality of the world, the world that actually only makes the ego feel empty and weary. The healer does not use persuasion, there is no reprimand! It was notable how the one God sends embodies an approach the exact opposite of clergy that bank only on persuasion and reprimand. The healer’s approach is one of only softness and extreme subtlety. It entails an unveiling of what is already there before one, yet the eye cannot see it for when it sees by itself, it only sees what it wants.

 

Thus because of the healer alone, the ego begins to see its own devotion to that which is just sucking it dry and giving nothing to it in return, leaving it unfulfilled, exhausted, unhappy. The nafs then notices the soul for the first time. It sees it waiting for it and turns towards it. That part of the change of heart mesmerized me for days.

 

“Why does the ego return to the soul in the end?” I asked my friend Abeda with whom I was discussing the story endlessly.

“Because the world has betrayed its love, never returned it so now it’s like, ‘May as well go for the soul?’”

 

She smiled.

 

“No.”

 

I knew what she was going to say next was going to change my life. Thank God for brilliant friends!

 

“The ego wants to love the soul because all its experience of love is from the world, by the world, all that is in the world. Now for the first time, it has the chance to learn to love from that which has been loved by God. It has the chance to learn to love like God.” (End excerpt from The Softest Heart)

 

So then maybe the nafs also has the chance to forgive like God. Endlessly! Every opportunity seemed to present the chance to do that which the Prophet (saw) said;

 

تَخَلَّقُوْا بِأَخْلَاقِ الله

 

“Be in your manners as the Attributes of Allah (which are His Alone).”

 

The verb takhallaqa meaning to acquire that which does not previously exist!

 

But to invoke ability, to connect with the soul or with God, one had to be of the guided. In my understanding, to become worthy of guidance two elements were essential. The healer was one, as Maulana explains, in order for justification defined by the ego to be shed. But even before that came the ability to receive guidance, to ask for the healer to appear. Again ability, the element which prerequisites recognition and reconnection with God!

 

Ghaus Pak (ra) says that the sign of guidance is that a person begins to go against that which the nafs desires. The one thing I was super aware of in that sense where I successfully went against my nafs was when I was in deep sleep and my alarm went off for prayer in the morning. I would be dying to press “snooze” but I would rise just so I could feel I was also amongst the guided. I was also especially alert to it when I declined someone’s request for money. There was almost always never any real cause for it when I asked myself, “Why did you just say no?” All the reasons were always admittedly shameful.

 

But it was in a lecture by Uzair that I heard the most beautiful reason for going against a reaction that emanated from the ego:

 

“The Prophet (saw) is the source of creation as well as the connector who brings each one back to the Creator. Each and everything in the Universe is a reflection of Allah’s Attributes but how much they reflect is a function of capacity and ability. This is not easy for it means that one has to have the capacity to hold two opposites in one moment.”

 

Then he explained what that means; “Allah’s Attributes are in pairs of opposites. If He gets angry He is also Merciful, if He is The Avenging one, He is also The Forgiver, He is The Seen and He is also the Hidden. The Insaan e Kamil, the perfect human being, which is the laqab of the Prophet (saw), is the one, who in the same moment, in the same being, holds both the opposing Divine Names of God.”

 

“But we are not like that,” Uzair continued. “In the moment when I am enraged, it is next to impossible for me to be forgiving. I only want to destroy the other person. But the Insaan e Kamil is the one who in the exact moment when they are boiling in anger, and the situation demands mercy, is able to invoke that Mercy of God and reflect it instead. That is why Sheikh ul Akbar (ra) says that you have not developed the ability to hold a pair of opposites at the same time. That is why if you ever want to understand anything in relation to God, there is only one mirror for it, His Beloved (saw). The one who says, ‘Man ra’ani ra’al Haqq, the one who saw me, saw The Truth.’”

 

The most striking example of holding the opposites I had seen in the Prophet’s (saw) life was exactly the one Imam Ali’s (ratu) advice was rooted in.

 

On the occasion of the fall of Mecca, the Prophet (peace be upon him) had every opportunity to seek vengeance for twenty years of atrocities, crimes, murder and torture that he and his followers had been subjected to by the Kuffar. The same bloodthirsty enemy that had committed all this barbarity against him and his Companions was now standing helplessly before him. They had made every attempt within their power to take his life. They were the reason his beloved wife Bibi Khadija (ratu) and his uncle and guardian, Hazrat Abu Talib (ratu) had perished.

 

The woman who had arranged the murder of his beloved uncle, Hazrat Hamza (ratu) and committed the heinous act of chewing his liver in front of the Holy Prophet (peace be upon him) was there. It was also the opportunity to punish the savage who had murdered the pregnant daughter of the Prophet (peace be upon him) with the thrust of a spear while she was riding a camel.

 

When he appeared before them, he asked them what treatment they expected of him.

 

قَالَ: يَا مَعْشَرَ قُرَيْشٍ، مَا تُرَوْنَ أَنِّي فَاعِلٌ فِيكُمْ؟

قَالُوا: خَيْرًا، أَخٌ كَرِيمٌ، وَابْنُ أَخٍ كَرِيمٍ

: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّم

أَقُولُ كَمَا أَخِي يُوسُفُ عَلَيْهِ السَّلَامُ: (لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمَ)

قَالَ: اذْهَبُوا فَأَنْتُمْ الطُّلَقَاءُ

 

He said to them, “O People of the Quraish! What do you see me doing to you?”

 

They said, “Only good! You are a brother noble and the son of a brother noble.”

 

And the Prophet of God (peace be upon him) said, “So I say to you as Yousaf (as) said to his brothers, ‘There will be no blame upon you today.’ Go! You are the free ones.”

 

And just like that they were forgiven!

 

“When the enemy appears before you and you have the ability to destroy them…”

 

Since I heard Uzair’s lecture I have been fixated with acquiring the ability to hold opposing attributes and invoke the one opposite to the nafs. And it’s mine for the emulation and the ask!

 

Who receives capacity and ability is indeed Allah’s Will. In January of this year I happened to hear an interview Lady Gaga had with Oprah. Normally it would have been out of my scope of interest but a friend in Karachi played a specific clip for me that was intriguing. Gaga was telling Oprah she “radically accepted” that whatever happened to her in her life, she was in a sexually abusive relationship for several years at age 19, was destined for her with an innate purpose.

 

“Even the rape?” Oprah, herself a survivor of sexual violence, had asked warily.

 

“Even the rape,” Gaga replied with certainty.

 

It was a remarkable moment. For I have seen people accept many things in life if they were Divinely willed for them but never suffering sexual assault. Gaga is only 33 and in that conversation, a 62 year old global influencer unlike any other leaned in to listen intently to her words. Gaga said several things that I have only read in books written by the greatest of Spiritual Masters in Islam. The best example of it was when she was describing her illness, fibromyalgia, which causes her chronic pain from head to toe 24 hours a day.

 

“My practice in my commitment is gratitude. Even in the midst of the pain. I will be laying in my porch in pain and crying and I will say, ‘Thank you God for this pain. Thank you. I surrender it to you. This pain is meant for me and my body right now. I’m here in this moment and I’m learning. Thank you for teaching me.’”

 

“Wow!” I thought in my head as Oprah uttered it from her lips, equally amazed. Only the chosen ones react to pain with gratitude, everybody else practices patience.

 

As Uzair said, the key to the practice of forgiveness, or any other attribute, lay perfectly manifested inside The Beloved (saw). He was the one who was raised by God in the closest of closeness. He was the only one who was the reflection of His Essence (zaat). Everyone else reflected His Attributes (sifaat).

 

Upon studying Forgiveness through ahadith, I learnt that it had four layers of practice, each in ascending order in terms of behavior: eye for an eye (but exactly so as in if someone pushed me, I could only push them just as hard not an iota more), controlling of anger, forgiving the other, being good to them.

 

The fourth is where the Friends of God always landed. Again in their immaculate obedience to the Prophet (saw). I had spent most of my life in stage two. My demon for the longest time was anger, ravaging me and my relationships. Then over the years it dissipated which I consider a happening only and only as a blessing from God. The only thing I did was acknowledge it and seek therapy. The rest He and those I love connected to Him made happen. They had allowed me to move to step three.

 

There are essentially two kinds of forgiveness as I understood from Qari Sahib; afuuw and maghfirat. Afuww is forgiveness for sins knowingly committed. Maghfirat is for sins committed inadvertently. Both are Allah’s Names. Allah Al-Afuww and He has two names for the other: Allah Al-Ghaffaar and Allah Al-Ghaffoor. The attribute connected to Nabi Kareem (saw) is afuww. For all the Prophets in the Quran say that the good in their nation belong to them and the rest, it is up to God to decide what to do for He is Merciful.

 

The Prophet Ibrahim (as);

 

فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ

وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

 

So whoever follows me then indeed, he (is) of me, and whoever disobeys me, then indeed, You (are) Oft-Forgiving, Most Merciful – Surah Ibrahim, Verse 36

 

But the Beloved of God (saw) sent to the world as His Mercy for all Mankind is the only one who says the worst of the people belong to him and the good to His Lord. That is why in this world and on the Day of Judgment, he is the Intercessor to whom the distressed are told to go when they have finally become tired of the ego and crave relief.

 

In his tafseer, Ibn e Katheer gives a beautiful account of an incident that unveils just that. It took place right after the passing of the Prophet (peace be upon him).

 

Allama U’tabi narrates: I was sitting by the blessed grave of the Prophet of God (peace be upon him) when I saw a bedouin come up to it and softly say,

 

“As Salam o Alaika Ya Rasool Allah! I have heard that Allah says:

 

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ

وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

 

And if they, when they have wronged their own souls, would come to you (O dear Prophet Muhammad (peace and blessings be upon you) to seek forgiveness from Allah, and if the Noble Messenger (peace be upon him) asked Allah for forgiveness for them, they will certainly find Him as the Acceptor Of Repentance, the Most Merciful – Surah An-Nisa, Verse 64

 

Thus I have come to you and I seek God’s forgiveness and I plead for you to intercede on my behalf before my Lord and ask forgiveness for me.”

 

Then I heard him recite these couplets:

 

(Audio on @the.softest.heart)

 

يَا خَيْرَ مَنْ دُفِنَتْ بِالْقَاعِ أَعْظُمُهُ

فَطَابَ مِنْ طِيبِهِنَّ الْقَاعُ وَالأَكَمُ

نَفْسِي الْفِدَاءُ لِقَبْرٍ أَنْتَ سَاكِنُهُ

فِيهِ الْعَفَافُ وَفِيهِ الْجُودُ وَالْكَرَمُ

 

“O you who is the best amongst those buried,

whose scent has made fragrant the land and plateaus,

I sacrifice my life on this grave that you dwell in

for in it lies pardon and generosity of the Universe.”

 

Saying that the bedouin left. I fell asleep. In my dream, I saw the Prophet of God (peace be upon him). He said to me, ‘O U’tabi! Go to the bedouin and give him the glad tidings that Allah has forgiven him.’”

 

The story has so many layers it requires its own story. But it is in the word “afaaf” in the last couplet that caught my eye. “The forgiveness of sins knowingly committed lie in this grave,” the bedouin had said.

 

Those who are bestowed forgiveness such that it is their innate attribute are blessed indeed. I know, I saw it firsthand in my mother. Throughout her life I saw people betray her but she never betrayed them. She naturally did what Nabi Kareem (saw) had instructed;

 

وَلَا تَخُنْ مَنْ خَانَكَ

 

And do not betray those who betray you.

 

God knows I tried to make her leave them, sometimes invoking anger and pride, other times common sense. On occasion she even pretended to disconnect from them in front of me but the ruse would last a week at best. Then when I would find out that she was in touch with them again, which she herself announced to me, I would say like I was the parent, “Have you forgotten what you just went through because of them?” and she would simply say, “But I love them.” And that was that! She forgave everyone everything.

 

The journey of the soul is uniquely its own. Age allows one to understand that the others one is born around and meets along the way are just a medium to see one’s own light or demons as the result of action or inaction relating to them. Everything good we do we do for ourselves as the Quran says. And everything we do against another, we do in fact against our own selves. Be it in the exhibition of gratefulness or ingratitude, miserliness or generosity, forgiveness or hardness.

 

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا

 

If you persevere in doing good, you will but be doing good to yourselves; and if you do evil, it will be (done) to yourselves – Surah Al-Isra’, Verse 7

 

Hazrat Sahel (ra) says that the insistence upon sin, which is not substance related as most simply relegate it to but anything that torments one’s soul, is the reason for rebelliousness. Hence the advice: sin is a disease, obedience is its cure. The disobedience is rooted in jahaalat, refuting something while knowing it’s the truth. The denial of something whole knowing it to be true leads to falsehood.

 

The falsehood results in hardness of the heart. The hardness of the heart leads to hypocrisy. And hypocrisy takes one straight to ingratitude. The magnificence of the links is that all the states, one leading to the next, apply equally to a person of faith or an atheist, a polytheist or an agnostic! The capacity of infinite self-deceit lies in all.

 

One might imagine a state of hyper-consciousness that constantly shines a light on darkness within one’s self would be a drag. I admit it crossed my mind on days when literally everything about me was disappointing. Again it was Uzair who happened to explain how it was only the greatest of blessings.

 

“When you think about God and read the Names of Allah (in tasbeeh) you will find peace, but when you will begin your process of nearness to the Prophet (saw) you will feel disturbance. There will be a massive agitation in you because he will bring you out of darkness into light. And when you first come into the light from darkness, it hurts the eyes. The agitation is to be welcomed not feared. It is your gift for seeking dissolution in his being.”

 

الر ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِجَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ

بِإِذْنِ رَبِّهِمْ إِلَىٰ صِرَاطِ الْعَزِيزِ الْحَمِيدِ

 

Alif Laam Ra, This is a Book that We have sent to you so that you,( O Beloved), may bring Mankind from darkness to light by the command of their Lord towards the path of the Honorable, the Praiseworthy – Surah Ibrahim, Verse 1

 

I never get enough of his universality. Not the Muslims, not the Believers, but Mankind!

 

Reversibility of nature seems impossible but some sort of shift is necessary before sadness or hardness become the “new normal.” Neither are sustainable for anyone or those around them. Bitterness is the worst of poisons. Everything that emerges from the ego only takes a person so far before one is drowning in empty pride that devours peace of mind like a termite. The one behind that cardinal sin of feeling superior for supposedly feeling wronged was Iblis. It rendered him disobedient, then exiled. He made a mistake once in his refusal to bow and to this day he knowingly refuses to admit it and therefore forgive himself for it. Could I really be like him?

 

Repelled by the thought I have been trying every morning and night to inculcate the conscious effort to forgive myself for all I could have but did not do when it came my way that day. Then I ask His Beloved (saw) to pray for me and ask God to forgive me and grant me the ability to be better. I’m hoping that at least one attribute that is His, comes into my life, not for a day or two, vanishing and reappearing but in permanence.

 

ثُمَّ قَسَتْ قُلُوبُكُم مِّن بَعْدِ ذَٰلِكَ فَهِيَ كَالْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةً ۚ

 

And yet, after all this, your hearts hardened and became like rocks, or even harder – Surah Al-Baqarah, Verse 74

 

In my heart that I have hardened to be like a rock or even harder, I hope that this Ramadan the recognition in finality that I cannot change anything about myself on my own ruptures my ego, disintegrating it. Then maybe the knowledge I gain won’t wash over me but instead permeate into deed and I will become alive. It may happen and it may not. The only certainty is the one reiterated by those in the know, that the possibility of return to the truth lies there for the taking for anyone and remains there forever.

 

(Audio on @the.softest.heart)

 

باز آ، باز آ، ہر آنچہ ہستی باز آ

گر کافر و گبر و بت پرستی باز آ

این درگہِ ما درگہِ نومیدی نیست

صد بار اگر توبہ شکستی، باز آ

 

Come back, come back, however you are, come back.

Be you a disbeliever, a worshipper of fire or clay, come back.

 

There is no room for despair at this blessed space.

Even if you repent a 100 times, then regress, still come back

- Maulana Rum (ra)

 

www.youtube.com/channel/UCqb01bB-J3kyiu-HKIX2MKw

 

Syed Uzair Abdullah lecture link:

www.youtube.com/watch?v=GQYe_CJxctA

 

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ سَبَّحَ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ (1) Whatever is in the heavens and on earth,- let it declare the Praises and Glory of Allah: for He is the Exalted in Might, the Wise.

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (2) To Him belongs the dominion of the heavens and the earth: It is He Who gives Life and Death; and He has Power over all things.

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (3) He is the First and the Last, the Evident and the Immanent: and He has full knowledge of all things.

هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ (4) He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne (of Authority). He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.

لَّهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (5) To Him belongs the dominion of the heavens and the earth: and all affairs are referred back to Allah.

يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ ۚ وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ (6) He merges Night into Day, and He merges Day into Night; and He has full knowledge of the secrets of (all) hearts.

آمِنُوا بِاللَّهِ وَرَسُولِهِ وَأَنفِقُوا مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ ۖ فَالَّذِينَ آمَنُوا مِنكُمْ وَأَنفَقُوا لَهُمْ أَجْرٌ كَبِيرٌ (7) Believe in Allah and His messenger, and spend (in charity) out of the (substance) whereof He has made you heirs. For, those of you who believe and spend (in charity),- for them is a great Reward.

وَمَا لَكُمْ لَا تُؤْمِنُونَ بِاللَّهِ ۙ وَالرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَاقَكُمْ إِن كُنتُم مُّؤْمِنِينَ (8) What cause have ye why ye should not believe in Allah?- and the Messenger invites you to believe in your Lord, and has indeed taken your Covenant, if ye are men of Faith.

هُوَ الَّذِي يُنَزِّلُ عَلَىٰ عَبْدِهِ آيَاتٍ بَيِّنَاتٍ لِّيُخْرِجَكُم مِّنَ الظُّلُمَاتِ إِلَى النُّورِ ۚ وَإِنَّ اللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ (9) He is the One Who sends to His Servant Manifest Signs, that He may lead you from the depths of Darkness into the Light and verily Allah is to you most kind and Merciful.

وَمَا لَكُمْ أَلَّا تُنفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۚ لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ ۚ أُولَٰئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (10) And what cause have ye why ye should not spend in the cause of Allah?- For to Allah belongs the heritage of the heavens and the earth. Not equal among you are those who spent (freely) and fought, before the Victory, (with those who did so later). Those are higher in rank than those who spent (freely) and fought afterwards. But to all has Allah promised a goodly (reward). And Allah is well acquainted with all that ye do.

مَّن ذَا الَّذِي يُقْرِضُ اللَّهَ قَرْضًا حَسَنًا فَيُضَاعِفَهُ لَهُ وَلَهُ أَجْرٌ كَرِيمٌ (11) Who is he that will Loan to Allah a beautiful loan? for (Allah) will increase it manifold to his credit, and he will have (besides) a liberal Reward.

يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (12) One Day shalt thou see the believing men and the believing women- how their Light runs forward before them and by their right hands: (their greeting will be): "Good News for you this Day! Gardens beneath which flow rivers! to dwell therein for aye! This is indeed the highest Achievement!"

يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِن قِبَلِهِ الْعَذَابُ (13) One Day will the Hypocrites- men and women - say to the Believers: "Wait for us! Let us borrow (a Light) from your Light!" It will be said: "Turn ye back to your rear! then seek a Light (where ye can)!" So a wall will be put up betwixt them, with a gate therein. Within it will be Mercy throughout, and without it, all alongside, will be (Wrath and) Punishment!

يُنَادُونَهُمْ أَلَمْ نَكُن مَّعَكُمْ ۖ قَالُوا بَلَىٰ وَلَٰكِنَّكُمْ فَتَنتُمْ أَنفُسَكُمْ وَتَرَبَّصْتُمْ وَارْتَبْتُمْ وَغَرَّتْكُمُ الْأَمَانِيُّ حَتَّىٰ جَاءَ أَمْرُ اللَّهِ وَغَرَّكُم بِاللَّهِ الْغَرُورُ (14) (Those without) will call out, "Were we not with you?" (The others) will reply, "True! but ye led yourselves into temptation; ye looked forward (to our ruin); ye doubted (Allah´s Promise); and (your false) desires deceived you; until there issued the Command of Allah. And the Deceiver deceived you in respect of Allah.

فَالْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ الَّذِينَ كَفَرُوا ۚ مَأْوَاكُمُ النَّارُ ۖ هِيَ مَوْلَاكُمْ ۖ وَبِئْسَ الْمَصِيرُ (15) "This Day shall no ransom be accepted of you, nor of those who rejected Allah." Your abode is the Fire: that is the proper place to claim you: and an evil refuge it is!"

۞ أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ (16) Has not the Time arrived for the Believers that their hearts in all humility should engage in the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not become like those to whom was given Revelation aforetime, but long ages passed over them and their hearts grew hard? For many among them are rebellious transgressors.

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ (17) Know ye (all) that Allah giveth life to the earth after its death! already have We shown the Signs plainly to you, that ye may learn wisdom.

إِنَّ الْمُصَّدِّقِينَ وَالْمُصَّدِّقَاتِ وَأَقْرَضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ (18) For those who give in Charity, men and women, and loan to Allah a Beautiful Loan, it shall be increased manifold (to their credit), and they shall have (besides) a liberal reward.

وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ أُولَٰئِكَ هُمُ الصِّدِّيقُونَ ۖ وَالشُّهَدَاءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ الْجَحِيمِ (19) And those who believe in Allah and His messengers- they are the Sincere (lovers of Truth), and the witnesses (who testify), in the eyes of their Lord: They shall have their Reward and their Light. But those who reject Allah and deny Our Signs,- they are the Companions of Hell-Fire.

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ (20) Know ye (all), that the life of this world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children. Here is a similitude: How rain and the growth which it brings forth, delight (the hearts of) the tillers; soon it withers; thou wilt see it grow yellow; then it becomes dry and crumbles away. But in the Hereafter is a Penalty severe (for the devotees of wrong). And Forgiveness from Allah and (His) Good Pleasure (for the devotees of Allah). And what is the life of this world, but goods and chattels of deception?

سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ۚ ذَٰلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (21) Be ye foremost (in seeking) Forgiveness from your Lord, and a Garden (of Bliss), the width whereof is as the width of heaven and earth, prepared for those who believe in Allah and His messengers: that is the Grace of Allah, which He bestows on whom he pleases: and Allah is the Lord of Grace abounding.

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا ۚ إِنَّ ذَٰلِكَ عَلَى اللَّهِ يَسِيرٌ (22) No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: That is truly easy for Allah:

لِّكَيْلَا تَأْسَوْا عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ (23) In order that ye may not despair over matters that pass you by, nor exult over favours bestowed upon you. For Allah loveth not any vainglorious boaster,-

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ ۗ وَمَن يَتَوَلَّ فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ (24) Such persons as are covetous and commend covetousness to men. And if any turn back (from Allah´s Way), verily Allah is Free of all Needs, Worthy of all Praise.

لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَيِّنَاتِ وَأَنزَلْنَا مَعَهُمُ الْكِتَابَ وَالْمِيزَانَ لِيَقُومَ النَّاسُ بِالْقِسْطِ ۖ وَأَنزَلْنَا الْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَافِعُ لِلنَّاسِ وَلِيَعْلَمَ اللَّهُ مَن يَنصُرُهُ وَرُسُلَهُ بِالْغَيْبِ ۚ إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ (25) We sent aforetime our messengers with Clear Signs and sent down with them the Book and the Balance (of Right and Wrong), that men may stand forth in justice; and We sent down Iron, in which is (material for) mighty war, as well as many benefits for mankind, that Allah may test who it is that will help, Unseen, Him and His messengers: For Allah is Full of Strength, Exalted in Might (and able to enforce His Will).

وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَاهِيمَ وَجَعَلْنَا فِي ذُرِّيَّتِهِمَا النُّبُوَّةَ وَالْكِتَابَ ۖ فَمِنْهُم مُّهْتَدٍ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ (26) And We sent Noah and Abraham, and established in their line Prophethood and Revelation: and some of them were on right guidance. But many of them became rebellious transgressors.

ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ (27) Then, in their wake, We followed them up with (others of) Our messengers: We sent after them Jesus the son of Mary, and bestowed on him the Gospel; and We ordained in the hearts of those who followed him Compassion and Mercy. But the Monasticism which they invented for themselves, We did not prescribe for them: (We commanded) only the seeking for the Good Pleasure of Allah; but that they did not foster as they should have done. Yet We bestowed, on those among them who believed, their (due) reward, but many of them are rebellious transgressors.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ غَفُورٌ رَّحِيمٌ (28) O ye that believe! Fear Allah, and believe in His Messenger, and He will bestow on you a double portion of His Mercy: He will provide for you a Light by which ye shall walk (straight in your path), and He will forgive you (your past): for Allah is Oft-Forgiving, Most Merciful.

لِّئَلَّا يَعْلَمَ أَهْلُ الْكِتَابِ أَلَّا يَقْدِرُونَ عَلَىٰ شَيْءٍ مِّن فَضْلِ اللَّهِ ۙ وَأَنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَن يَشَاءُ ۚ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ (29) That the People of the Book may know that they have no power whatever over the Grace of Allah, that (His) Grace is (entirely) in His Hand, to bestow it on whomsoever He wills. For Allah is the Lord of Grace abounding.

 

Al-Hadid

From Wikipedia, the free encyclopedia

← Sura 57 of the Qur'an →

سورة الحديد

Sūrat al-Ḥadīd

The Iron

 

Surat Al-Ḥadīd (Arabic: سورة الحديد‎ ) (Iron) is the 57th sura of the Qur'an, with 29 ayat.

Iron in the Qur'an

 

Surat Al-Hadid is the 57th Surah of the Qur'an prefixed by the Basmala (the 9th. sura is not - see also Sunnan Abu Dawood a hadith 785-787). This sura is the only one named for a chemical element. (And We also sent down iron in which there lies great force and which has many uses for mankind)… (Qur'an, 57:25) The reference to iron is in verse 25 of this Surah, which states: "...We sent down Iron, in which is (material for) mighty power, as well as many benefits for mankind...".

Other chemical elements mentioned in the Qur'an include gold and silver as valuables (e.g. Sura 3, 14 & Sura 9, 34), copper (Sura 55, 35) and copper in the context of molten brass or bronze (e.g. Sura 34, 12).

Classification of Believers

57:10 وَمَا لَكُمْ أَلَّا تُنفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ لَا يَسْتَوِي مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ الْفَتْحِ وَقَاتَلَ أُوْلَئِكَ أَعْظَمُ دَرَجَةً مِّنَ الَّذِينَ أَنفَقُوا مِن بَعْدُ وَقَاتَلُوا وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَى وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

Moreover, what could be the matter-rationale for you people that you might not spend in the Path of Allah the Exalted? While the reality is that the domain of the Skies and the Earth is eternally the belonging for Allah the Exalted.

Those, who had spent before the event of the Conquest of Mecca and confronted war, do not and will never equal-equate with any one from amongst you, the living people.

They are the people who are comparatively great. Their greatness is in elevated rank-position and status in contrast to all the people who did the same act of spending and confronting war in time and space in time-line after the Conquest.

However/though Allah the Exalted has promised, for all an appropriate/proportionate reward. Remain mindful that Allah the Exalted is perpetually informed/aware of all those acts which you people keep doing. [57:10]

Allah, the Exalted has classified the Believers of Mohammad Sal'lallaa'hoalaih'wa'salam and the Grand Qur'an in two groups. The classification is with reference to the Event of the Conquest of the Sanctified City of Mecca. The Believers, men and women, of the period immediately before this Event are the First Group and are declared as the great over all others, the other Group, who became or become believers after that Event. This greatness is with reference to their elevated Rank and position over all other believers of Mohammad Sal'lallaa'hoalaih'wa'salam and the Grand Qur'an, in time and space. [For detailed study please see (1) Surat Fateha-"Word by Word Analysis"]

The Picture in the bag represents el7ya o all those poeple in the world are gonna travel o byerj3oon to allah sub7anah wata3ala o those people in the pic are laheen 3an era7man

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِنَ اللَّهِ وَرِضْوَانٌ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

سَابِقُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ

20] Know ye (all), that the life of this world is but play and amusement, pomp and mutual boasting and multiplying, (in rivalry) among yourselves, riches and children. Here is a similitude; how rain and the growth which it brings forth, delight (the hearts of) the tillers; soon it withers; thou wilt see it grow yellow; then it becomes dry and crumbles away. But in the Hereafter is a Penalty severe (for the devotees of wrong). And Forgiveness from Allah and (His) Good Pleasure (for the devotees of Allah). And what is the life of this world, but goods and chattels of deception?

 

[21] Be ye foremost (in seeking) Forgiveness from your Lord, and a Garden (of Bliss), the width whereof is as the width of heaven and earth, prepared for those who believe in Allah and His Messengers: that is the Grace of Allah, which He bestows on whom He pleases: and Allah is the Lord of Grace abounding.

 

-------------------------------------

281] And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.

وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

أستغفر الله ربي و أتوب اليه

I ask forgiveness from ALLAH , My Lord and to him i turn in repentance.

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...

  

article courtesy

 

www.ezsoftech.com/islamic/abbas1.asp

 

Hazrat Abbas was born at Medina on 7th Rajab/4th Shabaan 26 A.H.(645 A.D.). When the news of his birth reached Hazrat Ali, he prostrated himself on the ground as a token of his humble thanks to God. Imam Hussain took the baby in his arms and recited the Azan and Eqamat (Calls for Prayers) in his right and left ears respectively. Then the new born baby opened his eyes to see the beloved face of Imam Hussain. On the seventh day of his birth the ceremony of Aqeeqa (which is one of the emphasized Sunnats) was performed and Hazrat Ali named the child 'Abbas'.

 

A similar incident took place at the time of the birth of Hazrat Ali. He only opened his eyes when the Holy Prophet took him in his arms.

 

Abbas up-bringing

 

It was the desire of Hazrat Ali that this son whom he named 'Abbas' (Meaning a Dauntless Lion) would accomplish the same deeds of valour and who would follow his teachings without fear of life and death. It was also his wish that Abbas would be a constant companion of Imam Hussain and be his Standard Bearer at Kerbala.

 

Hazrat Ali who himself was known as 'The Lion of God' and the 'Gateway of Knowledge' brought up Hazrat Abbas and ably guided him till he was fourteen years old. The next ten years were spent under the careful eye of Imam Hasan and the last ten years with Imam Hussain. Thus it was not surprising that Hazrat Abbas acquired near perfection in so many spheres of life. His gallantry, boldness, courageous outlook, and the art of combat and soldiery were inherited from Hazrat Ali, and this he proved very well in the battles of Jamal, Siffin and Nahrwan. Imam Hasan taught him patience and tolerance. His Lion-hearted loyalty and self-sacrificing nature were the result of his association with Imam Hussain and Janab-e-Zainab. Physically, mentally, morally and spiritually he was fully developed, besides, being an accomplished scholar.

 

He helped the poor and needy, and discharged his duties towards his fellow-beings according to the precepts of Islam. He was pure in his thoughts, words and deeds, lest any of these should displease God. He lived strictly in accordance with the teachings of the Holy Quran and the sayings of the Holy Prophet.

 

Just as Ali was taught and trained by the Holy Prophet, so was Abbas taught and trained by Hazrat Ali. Ali fully knew the mysteries of life and death, and Abbas had fully imbibed the true spirit of Islam. A man who was brought up, educated and trained by Hazrat Ali could on no account be attached to this worldly life nor fear death, and Abbas fully justified this by his actions.

 

Hazrat Abbas married Lubaba, daughter of Obaidullah Ibne Abbas Ibne Abdul Muttalib, and had two sons, Fazl and Muhammad. Some sources say that Lubaba was present at Kerbala and their son Muhammad was martyred there.

 

At the death bed of Hazrat Ali (AS)

 

When Hazrat Ali was mortally wounded and lying on his deathbed, he sent for his entire family. Save Hazrat Abbas, he entrusted all to the care of his eldest son Imam Hasan. Then he heard Hazrat Abbas, hardly 12 years old, sobbing. Hazrat Ali asked him to come near him and gave his hand to his second son, Imam Hussain, saying "Hussain, this child I am entrusting to you. He will represent me on the Day of your supreme sacrifice and will lay down his life in defending you and your dear ones".

 

And turning to Hazrat Abbas, he had said: "Abbas, my child, I know your unbounded love for Hussain. Though you are too young to be told about it, when that day dawns, consider no sacrifice too great for Hussain and his children".

 

This was in 657 A.D. The occasion for the supreme sacrifice came on the battlefield of Kerbala in 680 A.D. when Hussain was poised against Yezid's forces. It was a battle of good against evil and right against wrong. And in the history of Islam, the battle of Kerbala has become an important landmark of supreme sacrifice, great courage and dedication to a just cause.

 

In the battle of Kerbala, Hazrat Abbas was Imam Hussain's commander-in-chief. He fought the evil forces of Yezid gallantly, remembering his father's last words. The story of the sacrifice of his life in trying to procure water for Imam Hussain's children on the battlefield is the most touching and significant in Islamic history.

 

The Life of Hazrat Abbas is an example of unflinching loyalty and love for a brother. It is also the story of a warrior who sacrificed his life for the cause of Islam, which, according to Hazrat Abbas, was a just cause.

 

The warrior at Siffin

 

Hazrat Ali's desire was to ensure that Hazrat Abbas preached the religion of Islam and served the Prophet's family. Hazrat Abbas saw his first battle when only eleven. This was the battle of Siffin. One day he appeared fully disguised, masked and armoured, on the battlefield. When Ibn-e-Shasa, a brave and famous Syrian fighter saw this masked person, he asked one of his seven sons to slay him. Instead, the son was quickly put down. Similarly, the other six sons tried to fight this masked warrior, but they all met the same fate. Finally lbn-e-Shasa himself came forward and the manner in which he was also beaten, made all the other people stare in disbelief. They then thought this masked fighter to be Hazrat Ali, and no one dared to come forward to fight. But, when Hazrat Abbas removed the mask, people were surprised to note that he was not Hazrat Ali, but instead, Abbas, the inheritor of Hazrat Ali's gallantry.

 

Hazrat Abbas devotion, respect and affection for Imam Hussain was so deep, that he used to worship the very ground he walked on. In fact, it is said that he used to apply to his eyes, the dust from Imam Hussain's feet. He resented anyone taking precedence in serving Imam Hussain. It is said that once Imam Hussain, while present with his Holy father Hazrat Ali in the mosque of Kufa, felt thirsty and asked for water from his servant Qumber. The child Abbas leapt to his feet, and brushing aside the faithful servant, rushed to bring the water for his master himself. In the hurry to carry the water as quickly as possible, he spilt it on his own clothes. His illustrious father stopped in his speech and tears rolled down his cheeks.

 

When asked by his faithful followers the reason for his tears, Hazrat Ali uttered those prophetic words which came true some twenty years later: "Abbas who has today wetted his clothes with water in his zeal to quench the thirst of his brother Hussain, will one day soak his very body in his on blood in attempting to quench the thirst of Imam Hussain's children".

 

His devotion to Imam Hussain (AS) at Kerbala

 

He stayed beside Imam Hussain ever since they left Medina and was loved by all the members of the Imam's family. He was so devoted to Imam Hussain, that when Shimr lbne Ziljoshan, the second-in-command of Yezid's army came towards Imam Hussain's camp and called out: "Where are my nephews, Abbas, Abdullah Jafar and Usman ?" Hazrat Abbas refused to reply. It was only after Imam Hussain told him "Answer him, because, despite the fact that he is corrupt he is also one of your relatives" that Hazrat Abbas asked Shimr what he wanted. Shimr replied: "0, my nephews, I have specially asked Obaidullah Ibne Ziad for the safety of you all. So why do you wish to kill yourselves with Hussain? Why do you not join the forces of the mighty Yezid?"

 

Hazrat Abbas looked at him with contempt and retorted, "May God's wrath fall upon you and upon your proposition, 0, enemy of God! How dare you counsel us to desert our master, Imam Hussain and tie ourselves up with the corrupt and misguided Yezid?" Shimr turned round and went away angrily.

 

Another attempt was also made to get Hazrat Abbas away to the camp of Yezid, for in their heart of hearts, they were mortally afraid of his valour and bravery.

 

Jareer bin Abdullah was a courtier of Ibne-Ziad, the Governor of Kufa, and had much influence on him. Ummul Baneen, the mother of Abbas, was a cousin of Jareer, who was fully convinced that Hussain and his companions would be slaughtered in cold blood. He also did not like the idea of his four nephews (Abbas, Abdulla, Ja'far and Usman) being massacred along with Hussain. He appealed to Ibne-Ziad, to spare the lives of his nephews. Ibne-Ziad granted this request and Jareer immediately wrote to Abbas asking him and his brothers to give up the company of Hussain and come over to lbne-Ziad and to save their lives as the time was very critical. He sent this letter through a person named Irfan. The messenger handed over this confidential letter to Abbas, who having read it was hardly able to control his fury. He tore the letter to shreds, and informed Irfan, "Go away at once and tell my uncle, Jareer bin Abdullah, that we will never desert Hussain and we will never seek protection from Ibne-Ziad. We seek help from God Almighty, and we are ready to sacrifice our lives for our beloved Hussain and Islam."

 

When Irfan gave this message to Jareer, he was very much disappointed and sad. He had been over-confident that Abbas would accept his invitation; apparently he had forgotten that Abbas was the son of the 'Lion of God' who cared more for Islam and Hussain than his own life.

 

On the eve of Ashoora as Hazrat Abbas sat sharpening his sword in his tent, his sister, Umme Kulsum came to him and with tears in her eyes said to him: "I cannot make any sacrifice for my dear brother Imam Hussain. who is surrounded by enemies. Zainab has two sons whom she will sacrifice for Hussain; Qasim will represent his father Imam Hasan; Umme Lailah will send her son Ali Akber into the battle-field; even Rabab is going to sacrifice her infant son, Ali Ashgar; but I have no children, and being a woman I am not permitted to fight. People will remember all these brave ladies, and sing their praises. But I have no one whom I can offer on my behalf." At this Hazrat Abbas consoled her and said, "Do not worry, dear sister. You have brought me up since childhood and you have loved me as a mother. I will sacrifice myself on your behalf. In the morning Umme Kulsum took her brother Abbas to Imam Hussain and said, "Let my brother Abbas fight for you on my behalf and he is my sacrifice for you and Islam."

 

When at last after great persuasion, Imam Hussain gave him permission to fetch water for the thirsty children, Hazrat Abbas set out with a leather bag and the Standard.

 

The fight to reach the river

 

The towering form of Abbas and his fame as a warrior throughout Arabia, had created much tenor amongst the enemy. When this 'Dauntless Lion' made his appearance on the field, the enemy tried its best to prevent him from reaching the river. He stood in front of them boldly and bravely and addressed them as follows:

 

"We are ourselves the swords of the Hashimite tribe and are sharper than the sharpest edges to shed your blood. 0, sons of the opposers of right I Alas, if our grandfather, the Holy Prophet had survived and seen the calamities that his progeny has been made to suffer, he would truly be ashamed of you. Death under swords is glorifying when Paradise is the fruit. Cursed be this world and its transitory pleasures. You will all roast in the fires of Hell."

 

Hearing these words, the enemy attacked him from all sides. Abbas, the dauntless lion, fell upon them with a loud roar. He slaughtered every person that came within his reach. In the forces of Omar bin Saad, there was one person named Marid bin Sudaif. When he saw that Abbas was playing havoc and killing the best soldiers of Yezid, he got very wild, and angrily said, "It is an occasion of great shame and regret that one Hashimite has been causing so much destruction. He is alone. We are numberless. Look at our numerical strength. If each one of you takes up a handful of dust and throws it on his face, he shall die of suffocation. All of you are cowards. Retreat. Let me alone fight with Abbas. I shall kill him in no time." So saying, he ran towards Abbas with a big lance in his hand. Abbas also moved from his place to try his strength and skill with Marid bin Sudaif who boasted of his chivalry, courage and manliness and who was over-confident of his victory. He said to Abbas contemptuously, "Abbas return and do not fight. If you fight with me, you shall perish. I take pity on you because you are so young and tender. Go away at once and live a peaceful and happy life. Remember that those persons who have fought with you till now and whom you have killed so easily did not possess the necessary dash. Know that you are no match for me. A word is enough for the wise. Retreat if you want to save your life."

 

Abbas, the dauntless lion and the Moon of the Bani Hashim, listened to Marid bin Sudaif patiently from the beginning to the end. When he had finished his oration Abbas said boldly, "0, enemy of God! It is quite impossible for me to agree to your terms. You cannot ruin me but you shall yourself be ruined. Those who die for God live forever; those who fight against God perish forever. Blessed are those who sacrifice their lives for the pleasure of God. Rest assured that you can never succeed in misleading and misguiding me. You are aware of my connection with the Prophet. A son of Ali, the Lion of God, can neither tremble nor retreat. He can never submit to evil forces. He can never be afraid of any enemy however strong and powerful he may be. Remember that the secret of a man's greatness lies in his unshakeable faith in God. He should always be grateful to the Almighty God in whatever circumstances he may be; God's ways are inscrutable. Whatever He does is always the best. I am not in the least displeased with my fate. I am fully conscious of whatever lies in store for me. I can never weep over the loss of this world and try to escape death when it comes to me I will rather welcome Death if it comes to me in the way of God. I shall submit to Death cheerfully, joyfully and happily, for Paradise Is a much happier abode than this world. This world is not a place worth living. Fortunate is he who dies for Islam." Marid bin Sudaif lost his balance of mind at this cutting reply. He never expected such a bold reply from a person who was surrounded by the mighty and strong forces of Yezid. He regretted that his appeal did not produce the desired effect. It fell on deaf ears. He was thunderstruck at the audacity and exceptional chivalry of Abbas at this moment of mortal danger, Abbas who was so cool, calm, unperturbed and dignified. He fully realised the gravity of the situation and within the twinkling of an eye, he charged Abbas and attacked him with his lance. Abbas did not lose his presence of mind. He stood his ground. He caught hold of the lance and pulled it so hard that Marid bin Sudaif who had boasted of his valour and over-confidence lost not only his grip on the lance but also his balance on the saddle. Abbas succeeded in snatching his lance. Marid fell, to the ground. Without losing a single moment, Abbas wounded the horse of Marid so severely that it was unfit for further action. Shimr had minutely and carefully observed the awkward position in which Marid had been placed. If he did not get immediate assistance, his condition would be perilous. So Shimr acted quickly, and cried out to Sariqa (a faithful and obedient servant of Marid) to take another horse to his master. Sariqa obeyed the orders of Shimr implicitly. No sooner did Marid see his slave with a horse than he asked him to come quickly lest death should overtake pain.

 

Abbas acted very wisely. He rode to the slave very swiftly and threw him down with a stroke of the lance, which he had taken from Marid. He then went to meet Marid once more. When Marid saw this strange sight, he was very much frightened. He cried in despair, 'Alas, Abbas will kill me with my own lance Shimr observed this peculiar situation. He advanced on his own horse. Sinan-bin-Anas-Nakai, Khooli bin Yezidi Asbahi and Jamal bin Maliki-Hajazi accompanied him. Then Yezids full cavalry with drawn swords followed him. But Abbas wounded the hand of Marid with a blow of his lance before these persons could give him any help. Marid appealed to Abbas to spare his life and he promised to become his slave. But Abbas turned down his appeal and struck his lance so forcibly in one of his ears that it came out of the other. Marid died in that wretched condition. It was indeed a very miserable death. Abbas then fell upon the soldiers who had been posted to guard the banks of the Euphrates. He killed many of them. The rest fled for their lives, confounded and perplexed. Abbas reached the bank of the river and began to fill the leather bag. In spite of his thirst, he refused to drink water, and even his horse did likewise. He then lifted the leather bag and hung it on his shoulder.

 

In the meantime, the archers and other soldiers who had fled away in utter confusion came back again and tried to check Abbas from taking water to Hussain's camp. It was a bloody battle, but Abbas was not a man either to lose courage or accept defeat. His one thought was to reach this water to the thirsty children waiting anxiously for his return.

 

Although he was out numbered and surrounded by the enemy, he decided not to submit. He fought bravely, but the odds were very much against him, and ultimately he was martyred.

 

Blood on the sand

 

The shifting sand-dunes of Kerbala were smeared with blood. Near one of those dunes, on the bank of the Euphrates, lay the prostrate figure of a youth with blood gushing out from innumerable wounds. The crimson life-tide was ebbing fast. Even so, it seemed as if he was anxiously expecting somebody to come to him, to be near him before he breathed his last. Through his parched throat he was feebly calling somebody Yes, Abbas was anxiously expecting his master to come to him before he parted with his life, as he had come to the side of all his devoted friends who had laid down their dear lives for him in this noble cause.

 

It is said that before a man dies all the past events of his life pass before his mind's eye in a flashback. In his last moments, Abbas saw the events of his life. He saw himself as a child in Medina following Hussain with a devotion which was considered unique even for a brother. He saw the events of that hot and sultry day in Kufa when his illustrious father Ali was addressing a congregation in the mosque and he as a child with his characteristic devotion, was looking at the face of his beloved brother, watching him intently, so that he could attend to his wishes as if they were an instant command. Seeing from the parched lips of Hussain that he was feeling extremely thirsty, how he had darted out from the mosque and returned with a tumbler full of cool, refreshing water and in the hurry to carry the water as quickly as possible, how he had spilt it on his own clothes. He recalled now the prophetic words of his father and understood how true they were at this moment of his end.

 

He was vividly seeing the scene on the 21st Ramazan, way back in 40A.H., when his father, mortally wounded, was lying on his death-bed and entrusting his children and dependants to the care of his eldest brother, Hasan all except him. Seeing that his father had commended all but him to the care of Hasan, how he, a child of twelve had burst out into uncontrollable tears. His father on hearing him sobbing had called him to his side and given his hand in Hussain's hand with the words, "Hussain, this child I am entrusting to you. He will represent me on the day of your supreme sacrifice and lay down his life in defending you and your dear ones." How his father had turned to him and affectionately told him; "Abbas, my child, I know your unbounded love for Hussain. Though you are too young to be told about it, when that day dawns, consider no sacrifice too great for Hussain and his children." He saw before his mind's eye the parting with his aged mother Fatima in Medina; how she had affectionately embraced him and reminded him of the dying desire of his father to lay down his life in the defence of Hussain and his dear ones.

 

A faint smile of satisfaction flickered for a brief moment on his parched lips, a smile of satisfaction that he had fulfilled his father's wish; that he had performed his duty for which he was brought up. It just flitted for a moment and vanished as other scenes came before his mind's eye. He was re-living the events of the night before. He was seeing Shimr stealthily coming to him and talking to him about his ties of relationship; about the protection he had been promised for Abbas by the Commander of Yezid's forces only if he would leave Hussain and go over to Yezid's camp; about the promises of riches and rewards that he would get; how he had spurned the suggestion of Shimr with the utmost disdain to the chagrin of that servile minion who had sold his soul for a mess of pottage. How he had scared away that coward by his scathing rage, saying "You worshipper of Mammon, do not think that Abbas will be lured by your tempting offers of power and pelf. If I die in defending my Master, Hussain, I shall consider myself the luckiest person. Oh coward, remember that valiant die but once. Nobody is born to live eternally. By betraying my master, you have betrayed the Prophet, whose religion you profess to follow. On the Day of Judgement you will be doomed to eternal perdition." (I am ashamed to own any relationship with you). Had it not been for the fact that you have come here unarmed, I would have given you the chastisement you deserve for your impudence in asking me to become a turncoat." How that wretch had scampered away seeing him roaring like an enlarged lion! The thought of that unpleasant interlude wrinkled his brows. Or was it the excruciating pain he was suffering on account of the deep gashes he had all over his body?

 

Yet another scene passed before Abbas's eyes. The children were shouting as if in chorus "thirst, consuming thirst, is killing us." Sakina coming to him and putting her dry water-bag at his feet and saying to him "0 uncle. I know you will do something to get water for us. Even if you can bring one bag full, we can wet our parched throats." He could see that thirst aggravated by the scorching heat of the desert, was squeezing their young lives out of them. The sight of these young children had moved him more than any other soul-stirring event of that fateful day. How he had picked up the water-bag with assurances to Sakina that he would go and bring water, God Willing. How he had taken Hussain's permission and marched out of the camp with a sword in one hand, the flag in the other and the water-bag on his shoulder, with the children following him in a group unto the outer-perimeter of the camp. How Hussain had repeatedly requested him to avoid lighting as much as possible and confine himself to the task of bringing water!

 

His thoughts switched over to the events that had preceded his fall from the horse. With the thought of procuring water for his dear little Sakina, he had slain Marid bin Sudaif a champion from Yezid's army, and how he had charged on the enemy who held the river banks. He had run through the enemy ranks like a knife through butter. Against his surging onslaught the enemy could not stand and had run helter-skelter shouting for protection. For a moment it seemed as if Ali, the Lion of God, had descended from Heaven. In no time Abbas was near the water. (He had jumped down from the horse and bent to fill the water-bag). When it was filled to the brim, he had taken some water in his cupped hands to drink to satisfy his killing thirst. But on second thought, he bad thrown the water away. How could he drink water when Sakina and the children were still withering without water? He had turned to his horse, which had been let loose so that it could satiate its thirst. The animal had been intently looking at its master as if to say "I too am aware that so long as our Master and his children remain without water, our thirst cannot be quenched."

 

Fought Valiantly

 

With the water-bag filled, he jumped on horseback with one thought uppermost in his mind, to get the water for the anxiously waiting children as quickly as possible. Seeing him galloping towards the camp of Hussain, the enemy turned. Somebody shouted from the enemy ranks that if Hussain and his people got water, it would be difficult to fight them on the battlefield. Though it was an unequal fight, he fought them with valour, which was a characteristic of his father.

 

Seeing that a frontal assault on a man so brave was not possible, they resorted to a barrage of arrows. Abbas had only one thought in his mind-how best to protect the water-bag? To him it seemed more important to protect the water-bag than to protect his life. Seeing Abbas thus preoccupied, one treacherous foe, hiding behind a sand-dune rushed out and dealt a blow on his right hand and cut it off. In a flash Abbas transferred his sword to his left hand and the standard he was bearing, he hugged to his chest. Now that the lion of All was crippled, the foes found courage to surround him. A blow from an enemy's sword severed his left arm. The odds were now mounting against him. He held the bag with his teeth and protected the flag with his chest bent on the horse.

 

Now the paramount thought in his mind was to reach the camp somehow or the other. A silent prayer escaped his lips: "Merciful Allah, spare me long enough to fulfil my mission." But that was not to be. An arrow pierced the water-bag and water started gushing out of it. All his efforts had been in vain. The enemies who had made bold to surround him, now gathered thickly round him. One of them came near him and struck a mortal blow with an iron club. He reeled over and fell from the horse.

 

Master come to me

 

He tossed on the burning sand with excruciating pain. He felt that life was fast ebbing out but his wish to see his Master had remained unfulfilled. With one last effort, he shouted: "0 my Master, do come to me before I die." As if in answer to his prayers, he felt footsteps near him. Yes, his instinct told him that it was his Master.

 

He felt his Master kneeling down besides him, lifting his head and taking it into his lap. Not a word was said for a few seconds, because both were shaken with emotion. At last he heard Hussain's voice, a half-sob, half-muffled cry: "Abbas my brother, what have they done to you?"

 

Abbas now felt the loving touch of his Master's hand. With great effort he muttered "You have come at last, my Master. I thought I was not destined to have a last look at you but, thank God, you are here."

 

Hussain burst into a flood of tears. The sight of his brother, whose name was to became a byword for devotion and unflinching faithfulness, laying down his precious life in his arms, was heart-rending.

 

Abbas was heard to whisper softly: "My Master, I have some last wishes to express. When I was born, I had first looked at your face and it is my last desire that when I die, my gaze may be on your face. My one eye is pierced by an arrow and the other is filled with blood. If you will clear the eye I will be able to see you and fulfil my last dying desire. My second wish is that when I die, you should not carry my body to the camp. I had promised to bring water to Sakina and since I have failed in my attempts to bring her water, I cannot face her even in death. Besides, I know that the blows that you have received since morning have all but crushed you and carrying my body to the camp will be back-breaking work for you. And my third wish is that Sakina may not be brought here to see my plight. I know with what love and affection she is devoted to me. The sight of my dead body lying here will kill her."

 

My Brother! My Brother!

 

Hussain sobbingly promised him that he would carry out his last wishes and added "Abbas, I too have a wish to be fulfilled. Since childhood you have always called me Master. For once at least call me brother with your dying breath." The blood was cleared from the eye, one brother looked at the other with a long lingering look. Abbas was heard to whisper: "My brother, my brother!" and with these words he surrendered his soul to his Maker. Hussain fell unconscious on the dead body of Abbas with a cry.

 

The flow of the Euphrates became dark as winter and a murmur arose from the flowing waters as if to protest against the killing of a thirsty water-bearer on its banks, the beloved "Moon of the Hashimites."

 

Alas, the beloved Hazrat Abbas (A.S.) was martyred in the prime of his youth at the age of 35, on the 10th Moharram, in the year 61 A.H. (680 A.D.).

 

Pilgrimage to his Mausoleum

 

AlamdarIt is almost fourteen hundred years since this tragedy occured at Kerbala, and still tens of thousands of pilgrims keep going there year after year, from all parts of the Muslim world to pay their respects to the gallant Abul Fazl Abbas (Moon of the Hashimites) at his magnificent Mausoleum.

 

They offer salutations and pray to Allah for their needs, seeking his intercession, for this is a place where so many vows have been fulfilled and where so many miracles have taken place.

 

Many a devotee has willed that he be buried in this holy place and so often one sees the sight of a coffin being carried a few times round the tomb of Hazrat Abbas (A.S.) and taken to the alloted place of burial in Kerbala at this wonderful shrine.

 

Holy Qur'an Says: "And if you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is better than what they amass." (3:157)

 

The Alam and its significance

 

AlamDuring the time of the Moharram Majlises, usually on the 8th, it has become a sort of custom to recite the events leading to the martyrdom of Hazrat Abbas. And when the Alams (replica of the Banner or Standard of the Holy Prophet and the Holy Imams) are taken out, accompanied to the beating of breasts and heads by the mourners, one will notice a Mashk (a leather water-bag), usually made of metal in remembrance of Hazrat Abbas, who sacrificed his life trying to get water for the children of Imam Hussain, who were dying of thirst.

 

When Hazrat Abbas rolled down from his horse after a mortal blow on his head, the Alam and the Mashk stayed linked together and never got separated. Hence one sees an Alam with a Maslik attached to it, and sometimes one also sees an arrow alongside it.

 

A Towering personality

 

Hazrat Abbas was a towering and handsome personality. His dauntless courage, supreme confidence and unflinching loyalty earned him many titles. He was called, "Qamar-e-Bani Hashim" (Moon of the Hashimites), because of his imposing appearance. His remarkable horsemanship made him "Syed-ul-Forosan" (the chief of horsemen). His ability to lead people resulted in his being called "Rais-ul-Shujan" (the leader of the valiant), and the manner in which he sacrificed his life earned him the title of Afzal-ul-Shohada" (the choicest of the martyrs) and "Saqqa" (water carrier), because he sacrificed his life in an effort to procure water for Imam Hussain's children in the tragic battle a Kerbala. He fully lived up to his name Abbas, which in Arabic stands for Lion.

 

Salutations

 

As Salaamo alaika yub-ne Amir-il-Momeneen,

As Salanmo alaika aiyyo-hul Abdus-Saleh,

Al-mootee-oo lillahey wa ley Rasooley-hee,

Ash hadau anneka qad jaa-hadta Wa ne-sah-ta,

Wa sabarta hatta a-taa kal yaqeen

La a-nalla-hooz zaaleymeena lakoom minal,

Awwaleena wal aakheyreen,

Wal haqahoom bey dar kil jaheem.

 

Salutations be unto thee, O son of Commander of the Faithful;

Salutations be unto thee, O virtuous servant, obedient to God and His Messenger;

I bear witness that thou didst truly fight the Holy War,

And thou didst help the cause of Faith;

And thou didst patiently endure

Until the certainty (of death) came upon thee.

May God deprive those who wronged thee of His Mercy.

Whether they may have been of the first or the last (i.e., all of them);

And may He consign them to the nethermost regions of Hell;

Salutations and the Mercy and Blessings of God be upon thee, (O beloved Moon of the Hashimites).

 

"As Salaamo ala ya Abul Fazl Abbas ibne Aliyin Amiril Momeneen wa Rahmatullahey wa Barakaatuh."

 

"Peace be upon thee O Abul Fazl Abbas, son of Hazrat Ali, Commander of the Faithful, and the Mercy of Allah and His Bounties."

Continued from Part II of The Upside of Humiliation: www.flickr.com/photos/42093313@N00/52273833091/in/datepos...

 

...As my attention upon the words in the namaz intensified, I began to wonder that was actually being said by me in the part called the Tashahhud.

 

التَّحِيَّاتُ لِلَّهِ وَالصَّلَوَاتُ وَالطَّيِّبَاتُ،

 

The Prophet of Allah (peace be upon him and his family) said to God Almighty,

“All kinds of greetings, prayers and goodness belong to Allah.”

 

السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ،

 

Upon this greeting, God Almighty said to His Prophet (peace be upon you and your family),

“Peace, the Mercy of Allah and His Blessings be on you, O Prophet (peace be upon you and your family).”

 

السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ

 

Thereupon the Messenger of Allah (peace be upon him and his family) said,

“Peace be upon us and the Saliheen servants of Allah.”

 

أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُه

 

Gibrael (as) witnessed this exchange at Sidrat ul Muntaha when Allah ordered him

to be a witness by saying,

“I bear witness there is no God but Allah. And I bear witness that Muhammad is His Servant and Messenger.

 

I called Qari Sahib even though he was on his Hajj. I wanted to say something about this part in my last lecture to the kids. But I didn’t know what it meant. I knew it was important because it was the dialogue at the Night on Ascension. I wanted to know what the first words spoken by Nabi Kareem (peace be upon him and his family) were to His Lord were when they were face to face. What did they mean?

 

Qari Sahib told me this: “This is where Nabi Kareem (peace be upon him and his family) is presenting his gift to his Rabb. As do we when we go to see someone for the first time. Nabi Pak (peace be upon him and his family) has already seen Allah Subhanahu in the Alim e Lahoot, the Realm of the Divine Light, but this is the first time he is going as the perfect man, as a human being from this world, the Nasoot.

 

The first word he speaks, Attahayaatu, it means that all my worship in words by my tongue are for you my Lord. So that includes our recitation of the Quran, namaz, tasbeeh, speaking the truth etc. Wa salaawatu, the second offering, is of worship offered in the form of deeds. This requires physicality. So he is saying, All of my deeds are for you O Lord!” The third present is tayyabaatu. That is “My worship in giving of my possessions, everything is for you, my Lord.”

 

Qari Sahib’s words from thousands of miles away brought me to a snail’s pace when I came upon those words. No wonder Nabi Kareem (peace be upon him and his family) only did each single thing with the utmost beauty and perfection, so that each time Allah Subhanahu cast His Love upon them so they were enveloped by it. They only did an action as was worthy of the action.

 

That was why when Nabi Kareem (peace be upon him and his family) worshipped God, Allah took oaths upon the excellence of that manner of worship and not just once in the Quran, by saying “Fa Wa Rabba-ka, “I take an oath by thy Sustainer, O Beloved (peace be upon you and your family).” Not an oath on Himself or King the Universe but Your Sustainer, Your Lord, Your Rabb!

 

Qari Sahib even pointed me to another verse, of many expressing honor for Nabi Kareem (peace be upon him and his family) in the Quran. It was a major find for me for it was line I uttered in my prayers in every ruku’ of every raka’t.

 

‏فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ

 

So glorify the Name of your Lord, the Most Great.

Surah Waqia’, Verse 74

 

Tafseer e Jilani

 

And overall:

 

Fasibbih: And praise, O Messenger who perfects the Messengers (peace be upon him and his family)…

 

Bi ismi Rabbika Al Adeem: the Name of your Lord, The Most Exalted, who is The Most Honorable and The Most Majestic, free from everything which may be called defective or hovers over it, Allah Subhanahu’s Orbit of Majesty, anything which is erroneous or has a shortcoming.

 

All of his deeds was rendered in perfection so Allah Subhanahu said Himself:

 

‏وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍۢ ‎

 

Indeed, surely, you are of an excellent moral character.

Surah Al Qalam, Verse 4

 

Tafseer e Jilani

 

Wa Innaka: And indeed, you, the one whose manner is the perfection of the Attributes of Allah Subhanahu, takhalluqe-ka bil akhlaq Allah and your being is in a state of conviction in the Station of Friendship and Vice-regency…

 

La’ala khuluq-in adeem: you are of an excellent moral character. No one’s excellence of character is more superb than your character because you hold and have gathered the characters of the ones before you and the ones after you as per the totality of your rank.

 

I was forced to consider my own offering of words, deeds and material possessions. Most often than not they left me tinged with regret. It was almost always because my tongue wasn’t as soft as it should have been. Leaving my qalb, the station of ma’rifat, veiled, despite “its natural propensity towards it” because I denied it that connection. It was shackled by my nafs to react and respond in certain ways.

 

Then I was constantly missing out on deeds that stood before me as I passed them by. My giving could always be more than it was. Although knowing that it went straight into the hand of Nabi Kareem (peace be upon him and his family) had certainly changed it. The verse had become one of my absolute favourites.

 

Every time I quoted the tafseer, I don’t know what impact it had on the other person but it certainly blew me away. I think the words that drew me into it was who it was that was doing this giving. I was front and center among them: the sinners, the regretful, the repentant!

 

But it was what his prayer in return held for the one giving that held the magic; sakana, tranquility.

 

خُذْ مِنْ أَمْوَلِهِمْ صَدَقَةًۭ تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا وَصَلِّ عَلَيْهِمْ ۖ

إِنَّ صَلَوٰتَكَ سَكَنٌۭ لَّهُمْ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ

 

Take from their wealth a charity, purifying them and cause them increase in it and bless them.

Indeed, your prayers are a comfort for them.

And Allah is The Hearer of All, The Knower of Everything.

Surah Tauba, Verse 103

 

Tafseer e Jilani

 

Khud: Accept, O Messenger who completes Messenger-hood (peace be upon you)…

 

Min amwalihim: from their possessions of those who are Al Mudnibeen, sinners and Al Tai’been, the repenters and Al Nadimeen the ones who are regretful, of that which has happened from them because of their going against you, when they asked for your permission that you leave this matter…

 

Sadqatan tuttahirruhum: (Accept) alms so you purify them from the filth of their nature that they are crazy about, which is love of possessions and the greed of gathering them and increasing them…

 

Wa tuzzakihim biha: by which you cleanse their batin, inner beings, from distractions that hinder them from the taste of spirituality…

 

Wa salle alaihim: and pray for them and ask for their maghfirat, forgiveness for their sins, and pray for them the prayer of all goodness.

 

Inna salaataka: Indeed your prayer and your caring for their states…

 

Sakana al lahum: brings

1.inner peace for their hearts

2.and dignity

3.and calmness

4.and the means of their being steadfast

5.and firmly footed in the Realm of Allah’s Tauheed, His One-ness and Imaan, faith.

 

Wallahu: And Allah, Al Muraqib, The One who watches over them in all their states is…

 

Samee-un: All Hearing of their sincerity and their secret conversations with him…

 

Aleem-un: All Knowing of their intentions and their needs.

 

Still, even in the days my ghaflat left me forgetting everything as it happened, I would ultimately express my regret before my Nabi (peace be upon him and his family) so I could be acquitted solely through it. As was promised in the Quran. Even though I had translated the verse word by word, I kept thinking of it incorrectly. For some reason, I had assumed that Allah Subhanahu had said, when they transgress upon their own selves, they should first ask Allah for forgiveness, THEN come to you, O Beloved (peace be upon you).

 

But He wasn’t saying that.

 

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 ghaflat, ignorance and hypocrisy…

 

Id zalamu anfusahum: that which befalls you of affliction, (which is) harmful, not submitting to you… that which befalls you of affliction, (which is) harmful, 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).

The starting point for the nafs to gain a guaranteed forgiveness before God was an appearance before His Beloved (peace be upon him and his family).

 

As the 10th of Muharram approached and I heard lecture upon lecture on the Shuhuda e Karbala, I came upon a narration that unveiled how, in this world, the knowing of that sacrifice was brought in to the consciousness of the blessed Imam (as) as a toddler. Not when his father, Maula e Kayinaat (as), most reluctantly, was the Khalifa. It was not when his elder brother, Imam Hassan (as) declined it entirely. It was not when Yazid took over and declared himself to be the spiritual leader of the Caliphate and demanded his submission. It was when he was a child of three.

 

When the incident was brought to the ears of Nabi Kareem (peace be upon him and his family) by the angel Gibrael (as), Imam Hussain (as) was with him.

 

The little boy came running to his mother and said, “This is what my grandfather is saying is going to happen to me. I will be killed in a field without having any water and food for days. I will be killed by those who follow him and say his name in their prayers and send blessings upon us. Everyone with me will be killed before me, except the women. And then I too will be killed.”

 

His mother Bibi Fatima Az Zahra (as) quietly said, “If he is saying it, then that is what will happen.”

 

“Will you be there,” he asked her.

 

“No,” she replied.

 

“Will my father?”

 

“No,” she replied.

 

“Will my brother?”

 

“No,” she replied.

 

“Then who will cry for me?” he asked.

 

Hazrat Bibi Fatima (as) softly wept. “There will be a group of people who will mourn your death forever and express their sadness with tears will the Day of Judgement comes.”

 

“So what will you give them?” the child asked. “For crying for me without knowing me. What will you give them?”

 

Bibi (as) kept crying and said, “Your grandfather says that Heaven belongs to me. So on that Day when accounts will be taken and dwelling for an eternity determined, I will let my hair down and sit at the gates of Heaven and say to my Lord, ‘I will not enter it until every single person whose eyes spilled a single tear for Hussain enters Heaven before me.’”

 

The layering of this incident between the mother and child became etched in my memory. We don’t tell our children anything, I thought, thinking they will be traumatized. Imam Hussain (as) knew as a child what he would experience and awaited it. He didn’t fear it or feel sad about it. He didn’t pray for it to not happen.

 

Bibi Fatima (as) was the woman, who when a single strand of her hair appeared on her forehead out of her veil by accident, the angel Gibrael (as) descended and said to her father (peace be upon him and his family), Allah Subhanahu tells Fatima (as) to cover her hair. That woman who was preserved by Allah Himself would sit unveiled to finally ask her Lord for something, which wasn’t even going to be for herself.

 

These are the devout Hazrat Abdul Qadir Jilani (ra) describes in his book Sirr al Asraar, (The Secret of the Secrets), as the extraordinary ones:

 

“Those who are close to Allah devote the spiritual rewards of their good deeds to sinners. God most High manifests His Mercy, pardoning sinners in proportion to the prayers, the praises, the fasts, the alms and the pilgrimages of His servants who intend to sacrifice the spiritual rewards they may hope for as a result of their worship and devotions. Allah in his Mercy covers and hides the sins of sinners as a reward of the devotion of His Good Servants.”

 

Then the notion that came from Nabi Pak (peace be upon him and his family) himself; those who believed without seeing him would receive a reward, a recompense unmatched, beyond imagination. A single tear shed for Imam Hussain (as) brought its own treasure; the intercession of Khatoon e Jannat, the Lady to whom Heaven belonged (as).

 

I came to understand that the sacrifice of Imam Hussain (as) was not in fact a sacrifice offered to Allah Subhanahu by his mother, Bibi Fatima (as) or his father, Maula e Kayinaat, Imam Ali (as). The origin, mubda’, of the sacrifice was Nabi Kareem (peace be upon him). It was to him that the revelation was sent that the event would happen. It was he who witnessed it in the future. It was his willful surrender to His Lord’s Pleasure that came first.

 

And then even after Imam Hussain’s (as) martyrdom that brought the redness to the sky at sunset for the first time, the sacrifices continued. By his sister, Bibi Zainab (as) who endured the unspeakable, his son Hazrat Zain ul Abideen who grief poured from his eyes every second of every single day that he lived. All the Imams after him were first imprisoned then poisoned, one by one, by the Muslim rulers of the time.

 

Each presented himself to everything in life and death in willing surrender.

 

People are often confused with the Imam’s (as) mourning, not knowing how to make sense of it in the context of the verse: “there is no fear upon them nor do they feel grief.”

 

Qari Sahib explained it to me like this:

 

“Grief is exactly what he feels throughout his life but that grief is not a result of loss of possessions which is what causes it for us. It is not from the ‘effects of the tabyat.’ It is simply an expression of the mercy one’s heart feels only from Allah Subhanahu and its manifestation is always secondary to His Pleasure.”

 

The he directed me to the incident of the passing of Nabi Kareem’s (peace be upon him and his family) child, Ibrahim which we had translated in The Softest Heart.

 

As narrated by Hazrat Anas Bin Malik (ratu):

 

We entered with the Prophet of God (peace be upon him) the house of Abi Saif whose wife had breastfed (his son), Ibrahim, the Prophet’s (peace be upon him and his family) son. He took him to Ibrahim and the Prophet of God (peace be upon him and his family) kissed him and smelt him. Then we went to him and Ibrahim was taking his last breaths and the eyes of the Prophet (peace be upon him and his family) were flowing with tears.

 

Harzat Abdur Rahman (ratu) said to him, “You (are crying), Ya Rasool Allah (peace be upon you and your family)?

 

He said, "O Ibn e Auf, This is mercy” and he started crying again.

 

Then he said, “Verily the eyes send their tears and the heart is saddened, but we do not say anything except that which pleases our Lord. Indeed, O Ibrahim, we are bereaved by your departure from us."

 

Indeed, they were in a category that was made exclusive like no other by Allah because it was He who purified them Himself!

 

إِنَّمَا يُرِيدُ ٱللَّهُ لِيُذْهِبَ عَنكُمُ ٱلرِّجْسَ أَهْلَ ٱلْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًۭا

 

Indeed, Allah wishes to remove from you the impurity, O People of the House (peace be upon you all)!

And to purify you (with thorough) purification.

Surah al Ahzab, Verse 33

 

Innama yureedullahu: Indeed Allah Al Musleh, The Reformer of the states of His Worshipper, wishes for those who are chosen by Him, teaching them such advice and reminders which enter the heart and giving them warnings strange, unlike any other…

 

Liyudhiba ankum ar-rijsa: removing impurities from you, unattractive, loathsome by both the mind and by Jurisprudence (which can be in contradiction to one another), O…

 

Ahl e Bait: the people of the house of the Prophet (peace be upon him and his family), Al Majbooleen, who are raised upon honour and nobility..

 

Wa yutahhirakum: (and it is also His Will) to make you absolutely pure from the dirt of one’s nature and things that are hateful imperfections that exist from the beginning (from birth like the Shaitan attached to each person), and which are hurdles in the cleansing of personal nature (like menstruation or emissions)…

 

Tat-hirah: (to make you absolutely pure) in absolute purity.

Such purity that nothing remains in you, any doubt of disfigurement and the disgrace of any shortcoming.

 

Ghaus Pak (ra) adds: “Allah uses the verb for male plural in the middle of the verse, even though the verb before and after addresses only the female plural (kunna), because Nabi Kareem (peace be upon him and his family) and Maula Ali (as) and his sons, Imam Hassan and Hussain (as) are a part of those addressed in it so the verb changes. And it includes Hazrat Bibi Fatima (as) and the wives of the household of the Prophet (peace be upon him and his family).”

 

In the hardship for the nafs lies also its ease. No fear, no sadness were the overt stated rewards. The hidden ones from Allah An Nafi, The Benefiting One, appeared throughout life. When my mother died, my career derailed and never got back on track again. Instead I discovered I could write. That writing today becomes my meditation.

 

My nature, from being in a boarding school, was shaped by Allah Al Musawwir, The Flawless Shaper, so as to not feel loneliness. The thing I slowly killing people around me throughout each day whilst being surrounded by people. Perhaps that’s why when I utter the words of Surah Ikhlas in my sala’t, my voice stays on the first and last Name that Allah Subhanahu uses to tell His Beloved (peace be upon him and his family) to describe Himself – The Sole One, The One who was, is and will forever remain alone.

 

“Say to them, Allah is One…

 

Ahad.”

 

And then again..

 

“Kufuwan Ahad.”

 

There are only two extensions of the truth, haqq, say the scholars in the know; Khair, goodness and husn, beauty. And the maada, the marrow, of the word insaan, the human being is to be either manoos, the one who loves or naseeya, the one who forgets.

 

In one of his lectures Sheikh Nurjan (ra) expounds on the latter point beautifully. He says that every interaction in life holds within only one of two possibilities; humility or humiliation. For the mindful person, who Nabi Kareem (peace be upon him and his family) calls the Mo’min, one evokes gratitude, the other patience.

 

عن صهيب قال رسولُ اللهِ صلى الله عليه وسلم:

عَجَبًا لأمرِ المؤمنِ إِنَّ أمْرَه كُلَّهُ لهُ خَيرٌ

وليسَ ذلكَ لأحَدٍ إلا للمُؤْمنِ

إِنْ أصَابتهُ سَرَّاءُ شَكَرَ فكانتْ خَيرًا لهُ

وإنْ أصَابتهُ ضَرَّاءُ صَبرَ فكانتْ خَيرًا لهُ

 

Said the Prophet of God (peace be upon him), “Amazing is the state of the Believer (Mo’min). In all his matters is goodness and this is for no one except the Believer. If happiness reaches him, he expresses gratitude so that is good for him. And if comes to him adversity, he is patient so that is good for him.”

 

Sheikh Nurjan (ra): “When people walk safely upon the Earth, they say ‘I don’t remember feeling that type of fear.’ And they go about their life as if a situation that happened had never occurred. And the Station of Sincerity is for those people that never forget. They forgive but they never forget.

 

Human nature is to be forgetful. People do something bad, the next day they forget. And by means of that forgetting, they try to continue with their lives in their state of heedlessness, forgetfulness.

 

Forgetting, forgetting, forgetting. Saying, ‘I won’t backbite.’ Then they backbite…So the nature of humanity is to be forgetful. Sincerity is when Allah opens within their soul so that don’t forget and don’t enter into a state of forgetfulness because becoming heedless and the state of heedlessness is a danger and catastrophe.

 

So sincerity is what opens the reality of their souls. Then they don’t forget what they did and they don’t forget what they promised and their life is trying to accomplish and ask for and repent for all that they’ve done and all that they do. And they live a life of maghfira, asking for forgiveness and tauba, repentance.”

 

The Sheikh unveiled a secret. The opposite of ghaflat, heedlessness, was ikhlas, sincerity.

 

“And the sincere, Allah Azzo Jal opens within their heart the ability to forgive. It’s one thing to forget. Someone might do something to you, then the next day they do the same thing to you and you continue on with the difficulty because you forget. But sincerity opens for them to know all the wrongs that people have done. And it is what Allah Azzo Jal has written for their lives to be tested. So as a result they forgive.

 

For one to be raised, one needs to be sacrificed. So if this life of ours is just two people, one is sacrificed and one is raised. Both can’t be raised otherwise he would have kept you in Paradise. By means of that sacrifice, a bad action, something wrong done by the other, the one being raised will be reach the station that Allah Azzo Jal wanted to grant to the servant. So when something bad is done to you, something angers you, (know that) Allah wanted to raise you.

 

He’s teaching that I wanted to give you a station when this test came to you. You’re praying for it. You’re praying for this station…So when someone is yelling at you and attacking you, think inside, ‘I’m being raised.’ Not that you beat that person (back). Because the one who came to do that to you is the one who is being sacrificed.”

 

In the test lay hidden the ease!

 

It is patience which allows for forgiveness in the first moment of any infraction, exactly as Nabi Kareem (peace be upon him and his family) instructed. I found it is in that order that the words appeared in the Quran, sabara wa ghfara. Patience precedes forgiveness:

 

‏وَلَمَن صَبَرَ وَغَفَرَ إِنَّ ذَلِكَ لَمِنْ عَزْمِ ٱلْأُمُورِ ‎

 

And whoever is patient and forgives, indeed, that is surely of matters of real resolve.

Surah Al Shu’ara, Verse 63

 

Tafseer e Jilani

 

Wa laman sabara: And the one who adopts patience, those who are from amongst the Madlomeen, who have been wronged and oppressed with unfair treatment, and he did not ask for help and he did not seek revenge from his oppressor, suppressing his anger and bearing it (the maltreatment)..,

 

Wa ghafara: and forgives and lets go, returning his attention to Allah, desirous of reward only from Him, Subhanahu.

 

Inna dalika: Indeed that (act) of forgiveness and letting go, despite having the power to do otherwise…

 

La min azmir umoor: is of the affairs which are preferred by those who have determination and correct resolve, who are especially favoured by Allah, and they are the ones who see by the Grace of God everything they experience as a gift or as a tribulation, and they keep their nafs, the self, contented upon Allah’s Pleasure no matter what comes upon them from His Decision.

 

Perhaps that’s why patience was what created the other exception from khusr - state of loss, immense and humiliating failure, as the verse from Al Asr continued:

 

وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ

 

… and enjoin (each other) to the truth and enjoin (each other) to patience.

Surah Al Asr, Verse 3

 

Wa: And in this condition…

 

Tawasau bil Haq: they enjoin each other towards the Path of God and His One-ness…

 

Wa tawasau: and they also enjoin each other…

 

Bis sabr: 1. towards patience for the practice of matters that require obedience

2. and (patience towards) their tiredness from striving hard

3. and (patience towards) from what they suffer as a result of cutting themselves off from their love of the world

4. and (patience towards) leaving their animalistic desires which are attached to human nature.

 

Nabi Kareem (peace be upon him) forgave everyone everything. That is what he then commanded us to do. Every time I was disobedient to that order, I brought pain upon myself. Definitely distress. Every time I obeyed it, I felt peace. The verse 64 from Surah An Nisa became my mantra.

 

Through my blessed Prophet’s (peace be upon him and his family) teaching, I learnt to invoke it immediately after a transgression instead of festering in my misery for hours or days. I knew the forgiveness came instantly because however badly felt before, I felt totally calm after.

 

The words of the lecture echoed in my mind:

 

“Ma’roof is that which my fitrat knows and recognizes as good and munkir is that which my iftrat knows is sinful and wrong. So the Prophet (peace be upon him and his family) sent does not command anything that the fitrat dislikes and only commands that which it already knows as good.”

 

For the one who was the perfect manifestation in his manner of Allah’s Attributes was only showing in his own practice what was Allah’s Way in His; merciful.

 

وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ

 

My Mercy encompasses everything

Surah Al Araaf, Verse

 

Tafseer e Jilani

 

Wa rahmati wasi’at kulli shayan: My Mercy encompasses every single thing from the Al Muta’een, the obedient ones and the Al A’sieen, the sinners and others from them.

When we translated the words, the sinners, Qari Sahib was reminded of a story!

 

“Once Hazrat Musa (as) asked Allah Subhanahu, “in which way do you respond to your Servants?”

 

Allah Ta’ala said, “If they are doers of good deeds, I say Labaik – I am here. If they are wrongdoers, I say it thrice. Labaik, Labaik, Labaik!”

 

Hazrat Musa (as) was surprised.

 

“Thrice for the sinner and only once for the obedient?”

 

Allah Subhanahu responded, “Musa, My Servant who tries to do good deeds, they have hope that those deeds will count for something before Me. But the sinner, who has no deeds to offer, they only and only count on my Mercy.”

 

Subhan Allah!

 

When I told Qari Sahib the only person I might choose in a new life was my mother, he said knowingly.

 

“It’s because you never found sincerity in any other relationship in this world.”

 

But the “enemy” is also the mirror who makes appear one’s own self in the clearest reflection. That and a true friend! Which is why Maula e Kayinaat (as) says, “A friend is better than all the treasures in the world.”

 

Pain is acknowledged as the impetus for the most momentum in a spiritual journey. The Path of Qurb, Closeness, is paved with humiliation. Not just closeness to Allah Subhanahu but all human beings as well. The upside is that the Path itself, for those who surrender willingly to Allah’s Will and try to submit to His Beloved (peace be upon him and his family) tread each step of it, clinging on to The Rope of His Names, cradling the hope that the Quran captures in a single line most perfectly:

 

‏وَلَلْءَاخِرَةُ خَيْرٌۭ لَّكَ مِنَ ٱلْأُولَىٰ ‎

 

For indeed, the life to come will be better for you than this earlier part (of your life)

Surah Ad Duha, Verse 4

 

Tafseer e Jilani

 

Wa lil akhiratu: And the life which is yours to come in the Lahoot, Realm of Noor, Divine Light…

 

Khair ul laka: is better and more suitable and befitting for your state…

 

Min: than your life …

 

Al ula: earlier, which is your life in this world of the Nasoot, the physical existence.

 

“And how can it not be, the Afterlife better for you than the world, when it is everlasting in the Permanence of Allah Subhanahu, eternal due to His Eternity. While this world is an appearance of falsehood, perishing everything which is in it because of its perishable nature and its belongings and the things which are taken from it.”

 

Ghaus Pak (ra) says we are the shadows of Allah again and again in his tafseer of the Quran.

 

‎ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ

 

and We are nearer to him than his jugular vein.

Surah Qaf, Verse 16

 

Nahnu aqrab ilayhi min habl al wareed: We are nearer to him than his jugular vein i.e. it is the example of the utmost closeness as said the Prophet (peace be upon him), “Death is closer to me than my jugular vein” and the mention of the jugular vein is for the purposes of illustration and overall: “We are closer to him than his own self.”

 

“And overall: We according to Our Spirit which is blown in him from the Realm of the Lahoot where matter ceases to exist, are closer to him than his Nasoot, his physical existence in the world. There is no doubt about the distance (between Us and him) yet there is no mixing in this path and there is no union and there is no dissolving and no co-joining.

 

But it is like the closeness of a shadow and a reflection and it is the highest form of Allah’s Closeness and most perfect encompassing of a human being.”

 

Then again in the verse that I utter most often in my prayers, that culturally we have locked in for death alone, he says it most explicitly and magnificently: We are shadow in a constant state of returning towards The One who created the shadows.

 

Inna: Indeed, We are a shadow…

 

Lillah: of Allah Al Wahid The One and Only, Al Ahad The Only One, Al Mutajjali, The One who reveals and unveils with His Perfect Names and His Exalted Attributes in this world…

 

Wa inna: and indeed we are, after our returning in the afterworld…

 

Ilayhi: towards Him and not towards anyone other than Him from the shadows (of association)…

 

Raji’oon: the ones returning, the ones who make the returning of the shadow towards The One who created the shadows.

 

The possibility of beautifying deed so as to be loved by one’s Creator becomes real for anyone who Nabi Pak (peace be upon him and his family) sends a prayer upon by name in the namaz; the Saliheen!

 

When I starting saying my namaz knowing that, whenever the verse emanated from my tongue, my heart expressed a gratefulness to my Nabi (peace be upon him and his family) for saying the prayer, for saying the word and creating a possibility of inclusion for me.

 

السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللَّهِ الصَّالِحِينَ

 

Thereupon the Messenger of Allah (peace be upon him) said,

“Peace be upon us and the Saliheen.”

 

It was the only category of people in the sala’t of all the ones mentioned in the Quran: the Shakireen, the Sabireen, the Mu’qineen, the Muttaqeen and so on. It was the ask of Prophets to be counted amongst them and be connected to them.

 

تَوَفَّنِى مُسْلِمًۭا وَأَلْحِقْنِى بِٱلصَّلِحِينَ ‎

 

Cause me to die as a Muslim, and join me with the righteous."

Hazrat 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:

 

Tawwafini: Make me die and take my soul…

Muslim-an: surrendering, entrusting all my matters to you…

 

Walhiqni: and join 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 meaning of the word appeared: the ones who reformed themselves!

 

Then came the word in a prayer by another Prophet, Suleman (as), when he heard the ant speak what was revealed to it by God:

 

وَأَدْخِلْنِى بِرَحْمَتِكَ فِى عِبَادِكَ ٱلصَّلِحِينَ ‎

 

And admit me by Your Mercy among Your Servants Righteous."

Surah An Naml, Verse 19

 

Tafseer e Jilani

 

Wa: And after You cause me to die…

 

Adkhilni bi rahmatika: make me enter by Your Mercy and Your Expansive Bounty and Your Extensive Nobleness…

Fi: in the group of…

 

Ibadika as Saliheen: the ones who please You, the ones who are accepted by You and count me amongst them and raise me among their set. Indeed, You do what You want, You are Qadeer, All Powerful and You are Worthy of the hope that the hopeful place upon You.

 

“The ones who please You, the ones who are accepted by You.”

 

The word reminded me of another verse where those in a constant state of striving, which is how I had come to understand those who were perpetually in a state of reform, created for themselves the possibility of being exceptional as a human being. In the context of deed again being saleh!

 

A verse extremely well known from Surah At-Tin. Man was first created the most perfect, then stripped from that rank because of deed – “chains of desires, shackles of endless hopes.” Then allowed the possibility of re-entry through the same; deed!

 

‏لَقَدْ خَلَقْنَا ٱلْإِنسَنَ فِىٓ أَحْسَنِ تَقْوِيمٍۢ ‎

 

And We created Man in the best mould

Surah Teen, Verse 4

 

And after Allah takes oaths all great, He says…

 

Laqad khalaqnal insaana: Indeed, We created all Mankind…

 

Fi ahsan e taqweem: in the best form and the most balanced proportions because no other Creation is created more perfectly in form than them and they are perfectly formed in terms of their zahir, overt and batin, inner being. For this reason, We chose Man for our Vice-Regency from amongst all of Our Creation.

 

‏ثُمَّ رَدَدْنَهُ أَسْفَلَ سَفِلِينَ ‎

 

Then We returned him to the lowest of the low,

Surah Teen, Verse 5

 

Summa: Then after this We willed differently, because of his wicked deeds…

 

Radadnahu: and returned him to the lowest of the low and we displaced him from that highest rank and that highest honour…

 

Asfala safeleen: to the lowest of the low and this is the set-up of the world, which causes them to to enter the valleys of fire and which is their chains of desires and which is their shackles of endless hopes.

 

‏إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّلِحَتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍۢ ‎

 

Except those who believe and do righteous deeds, then for them is a reward never ending.

Surah Teen, Verse 5

 

Illaladina amino: Except for the ones who are certain of the One-ness of God…

 

Wa amilo salihaat: and do good deeds that are deeply sincere, free from all the entrapments of the world. Deeds that will bring them close to Allah’s Essence.

 

Fa lahum: So for them, after that when they reach (again) the highest ranks towards the Alim e Lahoot, the Realm of Allah…

 

Ajrun ghairu mamnoon: are endless blessings that will never finish and nor will Allah mention His Favour ever for giving them.

 

“Wa salaawatu, the second offering, is of worship offered in the form of deeds.”

 

After my first Umra when I saw Muslims from different countries praying in the same place at the same time, I used to think that everybody’s prayer was different because of how they placed their bodily parts in each posture. Feet together, feet apart, hands at all levels of the upper body, the manner in which the hands were clasped, the angles of the prostration, everything was unique. But that was just the overt.

 

The way in which each namaz is actually different is in the words the qalb chooses and the tongue speaks. Or the other way around, I don’t know! There were Companions of the Prophet (peace be upon him and his family) who just repeated the salam upon him hundreds of times. Sitting there, saying that one line over and over – As salamu alaika Ayyoha an Nabiyyo wa Rahmatullahe wa Barakatuhu - because they knew the salam was returned and they hoped one day their ears would hear the sound of that return. And they did!

 

I guess it made sense. If no two things otherwise in the Universe were alike, why would the utterance of the prayer between The Worshipped and the Worshipper be. After 51 years I was beginning to see why the one who shared every single thing he was bestowed by His Lord only for himself (peace be upon him and his family) said; “The sala’t is the Mairaj of the Mo’min.” Each could make of it what they want.

 

One of Allah’s Names is Al Adl, The Just.

 

“From the root ayn, laam, daal, which has the following classical Arabic connotations: to act justly, fairly, equitably, to adjust properly, to make even, to straighten, to rectify, to establish justice or balance. To make equal, uniform, to turn one away from something, rightly, direct, to make comfortable with what is right.”

 

I was blown away by the last possible meaning of the word: to turn one away from something, to make comfortable with what is right. The Name had come to my mind after the I translated the last verse for this piece, which I couldn’t otherwise bring myself to end. I chose the verse because of its possibility of a life without sadness and grief, not just for Allah Subhanahu’s Friends but a base human being like me!

 

‏بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌۭ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ

وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ‎

 

Yes, whoever submits his face to Allah and he is a good-doer, so for him is his reward with his Lord. And no fear will come upon them and not will they grieve.

Surah Al Baqarah, Verse 112

 

Tafseer e Jilani

 

Say to them, O Akmal Ar Rasul, O Messenger who completes the Message, (peace be upon you and your family), in speech arising only from wisdom and sincerity, “There is no reason that makes Heaven exclusive for anyone amongst you or among us (the Muslims versus people of other faiths).

 

Bala: In fact the reality is that…

 

Man aslama wajhahu: the one who submitted his face and surrenders his entire self…

 

Lillahe: which is belonging to Allah in actuality…

 

Wa huwa: and he is in himself…

 

Muhsin-un: the one who is Aarif-un Mushaahid-un, the one who has Our Recognition and witnesses Our Presence…

 

Fa lahu ajruhu: so for him is a reward, his destiny and his purpose…

 

Inda: (with) a rank, near…

 

Rabbihi: his Lord, especially for him…

 

Wa la khauf-un alayhim wa la yahzanoon: and they feel no fear upon them nor do they grieve so they are above and beyond the acceptance of fear and sadness and the demands of nature and they are forever with a special rank with their Lord.

 

Sheikh Nurjan (ra) explained why the verse on forgiveness commands us to go to Nabi Kareem (peace be upon him and his family) and ask in front of him:

 

“You didn’t do anything against Allah Azzo Jal but when you realize later in life that your soul came from the Ocean of Muhammad Ar Rasool Allah (peace be upon him and his family) you understand. Every time you do something bad, it’s as if you are trying to harm the reality of the Prophet (peace be upon him and his family).

 

You don’t harm Allah Azzo Jal because He is in La ilaha illallaha but since you are in Muhammad Ar Rasool Allah (peace be upon him and his family). Every time you do something bad, Allah Azzo Jal says, “Go to him and ask for forgiveness.”

 

For he is closer to you than your own self!

 

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ

 

The Prophet (peace be upon him and his family) is closer to the believers than their own selves.

 

Surah Al-Ahzab, Verse 6

 

Tafseer e Jilani

 

Then showed Subhanahu the teaching of the manners of His Nabi (peace be upon him and his family) to all nations, he who has the full support of his Subhanahu in all kinds of aid and miracles beyond ordinary routine, who was sent towards them for their guidance and their perfection and to command them to have excellent manners with all the Prophets and be in their service and honor them forever.

 

So how will they not have the best manners with the Prophets and the Messengers (as) because every Prophet for his nation is like an affectionate and kind father for them. In fact, he, Nabi Kareem (peace be upon and his family), is the best of all these fathers, who leads them (these Prophets) towards those things that are better for them in their religions which is the actual life for them.

 

So it is compulsory for them, everyone, to be in the station of subservience and completely bent in humility and being respectful in everything, even more so than what Allah as ordered upon them (in the Quran), more than the rights of their own sons (like Hazrat Ismail (as), the sons of Hazrat Luqman (as), Hazrat Isa (as)), because the effects of the training of the Prophets are since forever and everlasting.

 

And the effects of the ancestors’ training dissipate from generation to generation. And if their training to be respectful with humility with him, Nabi Pak (peace be upon him and his family), is passed on it it will their reward for the Hereafter. So training them in this way (to be respectful to him) is in actuality the teachings of their Prophets.

 

And there is no doubt that our Prophet (peace be upon him and his family) is afdal al anbiya, the most honoured of the Prophets and perfects them in nourishing and in guidance. So his being a father is also perfect and so his tenderness and his mercy for his nation, which is the best of the nations in completeness and in number.

 

That is why Allah Subhanahu says:

 

An Nabi: This is the Prophet (peace be upon him and his family), the Communicator of the hidden news, the one who is fully supported and sent to all the nations to perfect the excellence of manners and the good habits, who is the completer of the knowledge of the religion and who completes the way of A Ma’rifa, Recognition of Allah, and Al Yaqeen, certainty…

 

Aula bil Mo’mineen: is closer to the believers and has more rights over them than their own selves so that they give him preference over themselves and they choose his happiness and delight…

 

Min anfusihim: over their own selves because their overt beings are a function of his tarbiyat, teachings just like it is a result of the teachings of a father, tender and caring, who safeguards his son from every useless thing. He is Al Muraqib for him, watching over him in all his states so that he connects him to the everlasting life and infinite and eternal existence.

 

In a sense I realize I too lived in a cave. Treading the path of humiliation from one end of it to another without an exit in sight. And I too became used to that darkness.

 

But I am not in love with my darkness. I yearn to shirk it. When a ray of light pierces my being, I embrace it. I follow it hoping for more rays. All light finds its way to me by way of Nabi Kareem (peace be upon him) and his blessed family. The Spiritual Masters, all the silsilas, are from the lineage of Imam Hassan (as) and then Ghaus Pak (ra) and all the Imams, including the one who is to come, are the blood of the Ahl e Bait who emerge from Imam Hussain (as). There has always been only one origin, one fountainhead, Allah’s Habeeb (peace be upon him and his family).

 

On the 8th of Muharram, Qari Sahib went to visit my aunt who had been unwell. When I went to see her later, she remarked, “He says, your teacher, that your parents must be wearing crowns of noor because of you.”

 

I smiled. “Because of Ghaus Pak (ra)," I said lowering my eyes. “Because we translate the Tafseer e Jilani. Yes, he said the same to me.”

 

“Your parents, they must be so happy,” she said smiling.

 

“Even my father?” I laughed, surprising myself with the slight bitterness that edged my tone. I didn’t mention him much since he passed away a year and a half ago. Nobody I knew did. He was absentee to begin with and after my mother’s passing, not easy is the best I can do to avoid speaking unkindly of the dead.

 

It felt strange that something I might do, only by virtue of being granted ability by Allah Al Muwaffiq, would benefit him so wonderfully. In the only way one wants to be benefitted in the other world.

 

On the 9th, Qari Sahib and I had translated the verse about Nabi Kareem (peace be upon him and his family) being closer to the Mo’mineen than their own selves. Later when I was editing the piece, I kept stopping at the places where Ghaus Pak (ra) uses the word “father.”

 

The best of all the fathers…perfect…tender…merciful.

 

And then in the verse itself: He is…

 

Aula bil Mo’mineen: closer to the believers and has more rights over them than their own selves so that they give him preference over themselves and they choose his happiness and delight…

 

Min anfusihim: over their own selves because their overt beings are a function of his tarbiyat, teachings just like it is a result of the teachings of a father, tender and caring, who safeguards his son from every useless thing. He is Al Muraqib for him, watching over him in all his states so that he connects him to the everlasting life and infinite and eternal existence.

 

When I broke the fast and prayed Maghrib that evening, I cried throughout the sala’t. I didn’t say any Name of God. I just let the tears stream down my face and when I came to the part of the salam upon his being, I sobbed.

 

All days end and new ones begin. Pain dissipates over time unless it is clung to willfully. That is the evidence of the Mercy of the Divine which overwhelms everything. Hazrat Muhyuddin Ibn e Arabi (ra) said his namaz with a single sentence as his intention:

 

أريد أن أصلي قربة لله

 

Ureedu an ussali-a li qurba tal lillah

 

I want to pray to gain closeness to Allah Subhanahu!

 

I amend that invocation for myself adding two words: wa Rusoolahu – And I want to pray to gain closeness to His Prophet (peace be upon him and his family).

 

If the path of qurb is paved with degradation, I know one day I will only learn through him to bear it in excellence, a manner worthy of bearing it. Till then I welcome the guises in which humiliation appears. For in all of them, when it doesn’t emanate from me, will be, like the pearl in a shell, the upside that it carries within it.

 

Continued from Part I of The Upside of Humiliation: www.flickr.com/photos/42093313@N00/52272860962/in/datepos...

 

From a lecture on his person: “The grief of the event, his witnessing of it, never left him for a single second his entire life. Not for an instant. So let’s look at grief for a moment. What is it? It is an emotional and psychological experience that we undergo after some loss. It applies to all kinds of losses. But then there is a term bereavement. Which is a specific type of grief. It is what you undergo when you lose a loved one.

 

We will still use the word grief for the purpose of this lecture. Grief is an individualized process. You cannot generalize it. Everybody’s reaction and endurance of it is unique. There can be no time limit set for how long it should be felt. The stages defined by psychology in the West are denial, anger, bargaining (with God), depression, and finally acceptance.

 

There are two kinds of grief, acute and prolonged. Acute is a shock, the pain is sharp but transient. The Sufis call it a meaning making tone. When you start making sense of things. Prolonged grief is an emotional crisis, almost like a paralysis.

It’s a numbness, a social withdrawal, total pain. It causes dysfunctionality. Grief has four components; separation distress, traumatic distress, guilt and remorse and social withdrawal.

 

But Hazrat Zain ul Abideen’s (as), the unmatched social reformer of his time, a political reformer, his reaction and way of dealing with pain, for him the answer lay in three verses in the Quran. For what someone might face as a test once in a while over a lifetime, he underwent it all in nine days.

 

‏وَلَنَبْلُوَنَّكُم بِشَىْءٍۢ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍۢ مِّنَ ٱلْأَمْوَلِ وَٱلْأَنفُسِ وَٱلثَّمَرَتِ ۗ وَبَشِّرِ ٱلصَّبِرِينَ ‎

 

And surely We will test you with something of fear and hunger and loss of wealth and lives and fruits, but give good news to the patient ones.

Surah Al Baqarah, Verse 155

 

Tafseer e Jilani

 

Wa lunabluwannakum: And We test them, Allah takes an oath on Himself, We will test you and we will place you in a trial, testing your steadfastness and your reach in Allah’s Tauheed, His One-ness…

 

Bi shayin: just a little, which will tell of most of it (your steadfastness) and the duality (of your reach in Tauheed)…

 

Min al khauf: from something of fear that comes from things that you hate that are external for e.g. fire, drowning, an enemy etc…

 

Wal joou’: and from something that comes from the things that you despise that are internal like greed and (excessive) hopes and miserliness and such…

 

Wa naqsim minal amwaal: and a little bit of loss of possessions which make your hearts incline towards them naturally…

 

Wal anfus: and a little bit of loss of something that belongs to your self which make you feel strength and pride because of them, from your children and your siblings and your relatives and your clan…

 

Was samaraat: and something of fruits, which are dependent on possessions and children, which grant honour and your showing off of your domination upon the enemy.

 

Wa bashirr: And give them glad tidings, O Akmal Ar Rasool, The Messenger who perfects The Messengers (peace be upon him and his family)…

 

As Saabireen: the patient ones among the ones who are certain in Tauheed and they…

 

‏ٱلَّذِينَ إِذَآ أَصَبَتْهُم مُّصِيبَةٌۭ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَجِعُونَ ‎

 

Those who, when strikes them a misfortune, they say, "Indeed, we belong to Allah and indeed we towards Him will return."

Surah Al Baqarah, Verse 156

 

Alladina ida asabathum museebatun qalu: are the ones who when affliction touches them, they say with collective union in their tongue…

 

Inna: Indeed, We are a shadow…

 

Lillah: of Allah Al Wahid, The One One, Al Ahad, The One and Only, Al Mutajjali, The One who reveals and unveils with His Perfect Names and His Exalted Attributes in this world…

 

Wa inna: and indeed we are, after our returning in the Afterworld…

 

Ilayhi: towards Him and not towards anyone other than Him from the shadows (of association)…

 

Raji’oon: the ones returning, the ones who make the returning of the shadow towards The One who created the shadows.

 

Subhan Allah!

 

‏أُو۟لَٓئِكَ عَلَيْهِمْ صَلَوَتٌۭ مِّن رَّبِّهِمْ وَرَحْمَةٌۭ ۖ وَأُو۟لَٓئِكَ هُمُ ٱلْمُهْتَدُونَ ‎

 

Those are the ones, on them are blessings from their Lord and Mercy.

And those are the guided ones.

Surah Al Baqarah, Verse 157

 

Ulaika: They are the ones, happy, steadfast in the place of Tauheed, who are cleansed from the imprisonment of time and space, being and not being.

 

Alaihim: Upon them, not upon other than them from the people of ranks, is…

 

Salawaat: His Inclination and His Focus, which rise from the Ocean of His Essence, flowing from the streams of Attributes and Names towards the Cosmos of Appearance to grow Divine Recognition and Truth which make one reach towards the Giver of the Eternal Blessings and towards an enjoyment that lasts forever, pouring upon them forever…

 

Mir Rabbihim: from their Lord who brought them to the Place of Honour…

 

Wa rahmatun: and Mercy which covers them, and no one other than them, in abundance.

 

Wa ulaika: And they are the Al Wasiloon, the one who reach..

Hum ul muhtadoon: as the guided ones towards the True Origin and the True Abode.

 

I was left speechless.

 

There was an incident in the lecture about Imam Zain ul Abideen’s (as) blessed person which created a reflection. As if I could see the verses through his being. At one point the Imam (as) was imprisoned by his arch enemy Marwan. Zuhri, the Supreme Justice of the court of the time went to see him. Seeing his condition, shackled in chains, hardly any food and water, he fell on his feet and crying, expressed how something like this could happen to one of the sons of the one who brought the faith to this world.

 

Imam Zain ul Abideen (as) only said this: “It is enough for make me feel proud that in Karbala my father was beheaded and left without a burial, without even clothes, his body trampled by horses. It is enough to make me feel proud that my aunt and my sisters were made to sit bareback on camels for a thousand miles without a veil, when no one even set eyes on their shadow before and I was dragged behind them in markets through cities.”

 

It was the word he used in Arabic, fakhar, that I knew. It exists in Urdu but I still had to look it up to make sure I was translating it right: something that makes you proud!

 

And I thought about what Allah Subhanahu had said to Hazrat Bayazid Bastami (ra) when the means to gain what he had been told: his ilm, knowledge, his taqwa, restraint, piety and mindfulness, and his sakhawat, generosity had not granted him his heart’s only desire, Nearness, closeness, qurb!

 

“Bayazid, Come to me by way of that which I am not,” Allah Subhanahu had said.

 

“But what is it that you are possibly not?” The saint had asked, baffled.

 

He received the answer, “Humility and humiliation.”

 

Everything the Imam (as) was describing sounded like nothing but the purest and deepest humiliation a human being could possibly experience. Yet he was proud of it. I wondered, just like the martyr sees Allah in his final moment of life in this world, hence his title shaheed, the witness, was the Imam (as) and his blessed family seeing Allah Al Baseer, The Seeing One, throughout the time of their pain? Like their father, Imam Ali (as) who never prayed a sala’t where he didn’t see his Lord?

 

Perhaps that was why even in those 10 days of Karbala, never did any person of the household of Nabi Kareem (peace be upon him and his family) miss a single raka’t of the 1,000 they prayed every single night. When I, if I haven’t eaten properly the night before, find myself tired and making excuses to shorten my dawn prayers, which are hardly of length to begin with.

 

Imam Zain ul Abideen (as) said to Zuhri, “You believe me to be helpless?”

 

He looked down and Zuhri narrates, ‘I looked at the Imam’s (as) hands and the shackles were broken and he said to me, Put them back on again.’

 

Zuhri said I placed the chains around his wrist and asked,

 

“What was that Ya Imam (as)?”

 

He replied, “This is surrender to the Pleasure of your Lord God. We only do that which is His Pleasure and nothing else.”

 

Was it any wonder they were the ones Chosen Ones whose capacity was deeper than oceans?

 

يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ

 

He chooses for His Mercy whom He wills.

Surah Aal e Imran, Verse 74

 

Tafseer e Jilani

 

Yakhtassu bi rahmatihi: He chooses for His Mercy, a Mercy Expansive, All Encompassing, a Mercy which is a collection of Excellence and Perfection…

 

Mayya sha’u: whom He wills from His Chosen Worshippers, honoring them with His Bounty from Himself, according to their capacity, whose (that Mercy’s) depth cannot be known and its boundary cannot be estimated.

 

I realized then that my humiliation, it could never make me feel fakhar. It was a courtesy of my nafs. I chose it every time. Almost always, it misguided me by making me believe I was softer and kinder than others, hiding from me all the while that it was just proud. It thought in secret for me to only discover later, I was imagining I was better than the other. Like Iblis!

 

I ticked all the boxes of transgressors; wicked, disobedient, hypocritical, angry, ruled by my tabyat, impatient. The only thing I had going for me was that I always felt deep regret. I instantly apologized. I yearned to be forgiven so repentance poured forth from me.

 

The lecture on Muharram continued: “Nabi Kareem (peace be upon him and his family) said that in the first instance of the difficulty, patience must be exercised. Not hours or days later. Not thinking one needed time to “process.” In the first instant. Meaning what? That the family of the Prophet (peace be upon him and them) understand that every relationship is through and from Allah alone. It is never yours to lose. Nothing is yours. It all belongs to only Him.”

 

When I had first started feeling confused about the coldness of the behaviour of someone who seemed to be walking on air days ago around me, it was Qari Sahib who happened to say something in a class that made my heart calm.

 

“Before you rely on someone,” he was quoting Ghaus Pak (ra), “Kissi pe bharosa karne se pehle uss se dosti karo. (Before you rely on someone, make sure they are your friend!) And how do you know anyone for sure? Nabi Kareem (peace be upon him and his family) says through three things; either live next to them as their neighbor so you know how their days and nights are timed, travel with them so their character is revealed or engage in business with them to see their morals.”

 

The verse from my last video appeared before my eyes: it was always easy to rely on God. He had already said He was my Friend. And His Beloved (peace be upon him and his family).

And Imam Ali (as) for whom specifically, the verse descended.

 

‏إِنَّمَا وَلِيُّكُمُ ٱللَّهُ وَرَسُولُهُۥ وَٱلَّذِينَ ءَامَنُوا۟ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُمْ رَكِعُونَ ‎

 

Your only Friend 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

 

Tafseer e Jilani

 

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 and his family), 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.

 

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).

No wonder all my friendships fizzled into thin air one by one. How else was I going to learn that Innama, only three were my friends!

 

At first when I started to apply the rule of Wahjurhum hajran jameela, my nafs only brought me further humiliation in every encounter. The rule had been given. The key word was “avoid” and then it appeared again, “with gracious avoidance.” My nafs decide to ignore exactly that word. It would say to me on random days, “Well if we’re having a lunch and inviting four people, can’t we invite a fifth?”

 

It would sound reasonable enough so I would. Then would come the slap of humiliation from the other end. On another day it would say, “If we’re going to the same place an hour away, might as well driver together.” I would agree and a harder slap would come. “We’re in the area,” it would suggest, “let’s stop by and say hi.” And the humiliation would further intensify.

 

Until I understood why only because of the kindness of my guide who guides all guides!

 

In those days, one night I would read Al Fath Ar Rabbani and in it Ghaus Pak (ra) would say: Knowledge without the application of deed will only take you back to creation again and again.

 

Basically towards humiliation instead of towards dignity.

I realized what I was doing or rather was made to realize it because I was constantly reiterating the verse of avoidance in the lectures with the kids. I would circle back to it all the time. But I was tweaking the rule. Hence, the rest of its application was rendering it void. It wasn’t even that it was without result. It was having the exact opposite effect. Instead of bringing me into safety, my nafs was forcing me into harm.

 

So I reminded myself:

 

Wahjurjum: leave them and turn your attention away from them…

 

Hajran jameela: with beautiful avoidance, smiling, cheerfully,

without inclining towards their false delerium (confusion and reduced awareness)

and without consideration for them or looking after them

and without speaking to them

and with tawakkul, reliance upon Allah and entrust the matter of avenging them to Him. For indeed, He is Enough for you regarding their supply of misdeeds and ridicule.

 

It took me two weeks to apply the rule correctly. For 14 days I burned in the hell of my own creation. But each time I brought the blame upon myself because of another verse that lives with me every single day of my life to the point that I memorized it to utter in the prostrations of my namaz:

 

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 ghaflat, forgetfulness and hypocrisy…

 

Id zalamu anfusahum: that which befalls you of affliction, (which is) harmful, not submitting to you (O Beloved)…

 

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).

I was ghafil, forgetful, (of the rule). I was a hypocrite. I had lied to my nafs so I trained it to lie to me. Except now when it spoke I believed it and those lies only harmed me. I believed them just like once it believed me.

 

Sigh!

 

I had quoted the above verse on forgiveness countless times. But this time different words were hitting me like arrows as I read it in repetition:

 

My affliction came upon me from my own self because I didn’t submit, not to Allah Subhanahu, but His Beloved (peace be upon him and his family).

 

When I appeared before him then, tired, sad, needing release from what I had done which had imprisoned me, I needed to be

1.apologetic

2.regretful

3.repentant

4.sincere

5.then again feeling regret

6.then again being apologetic

 

A common friend had asked me when I finally started refusing invites, “Will you not ever meet again?”

 

“No,” I said, “We might. But I’m not thinking about it.”

 

I knew I would never take any steps to initiate contact. My friend became silent. She asked if I needed an apology for a shift to happen, hinting that it seemed unlikely. I smiled.

 

“I’ve had this experience many times before,” I said, “I hold no grudge. You will only find me smiling and cheerful,” I laughed, feeling again that pang of gratitude that I did not have to act cold. My heart still liked them. I did not need to distress it with a false sense of dignity.

 

Pir Naseeruddin Naseer (ra) says the person who does something wrong and does not apologize or express regret, their heart is sealed. Since it is the exercise of a choice, the person, perhaps unconsciously, becomes defiant. Disobedient. The Quran defines such a person as a fajir and Maula e Kayinaat (as) said to his son just before his passing;

 

و ایاک و مصادقۃ الفاجر فانہ یبیعک بالتاقۃ

 

And avoid the Fajir, the one who is defiant about his disobedience and insistent upon it,

for, without doubt, he will sell you for nothing.

 

The elusive “sell me for nothing” line was now crystal clear. Anyone entirely governed by their tabyat, acquired nature, was in a constant state of fear or sadness. Whereas the Friends of God never felt either because they controlled their tabyat while we were controlled by ours.

 

أَلَآ إِنَّ أَوْلِيَآءَ ٱللَّهِ لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ

 

Verily, the Friends of Allah, there will be no fear upon them and not they will grieve.

Surah Yunus, Verse 62

 

Tafseer e Jilani

 

Ala Inna auliya Allah e: Al Munkhalaeena, the ones who are detached from the demands of being human in total, Al Munsalekheena, the one who are far from the requirements of desires of their selves in totality...

 

La khauf-un alayhim wa la hum yahzanoon: there is no fear upon them nor do they feel grief because fear and sadness, they only come from the effects of the tabyat, (the secondary nature that is acquired from outside), and the pursuit of that which fulfills it.

 

Not to mention the layer of forgetfulness, likely the top layer of the tabyat. My being existent or non-existent for them, it was the same.

 

And suddenly I was free! Not from one relationship or two but all that held no sincerity towards me. Smiling and cheerful!

 

And of all things I was the one in a place, courtesy of the hadith of my Nabi, who is Rauf and Rahim (peace be upon him and his family), where I might be rendered love from my Lord for executing a command perfectly.

 

إنَّ اللهَ تعالى يُحِبُّ إذا عمِلَ أحدُكمْ عملًا أنْ يُتقِنَهُ

 

Indeed, Allah The Exalted One loves when one of you does a deed exactly as it should be done.

 

The hadith brought home the point of the verse that when every single person was in the same boat of khusr – loss. The only possibility of separation from that state, any distinction, was a deed, salih, good.

 

‏وَٱلْعَصْرِ

إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ

‏ ‎ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ

‏

(Allah takes an oath) upon time,

that the human being is surely in a state of loss,

except those who believe and do righteous deeds…

Surah Al-Asr, Verses 1-3

 

Tafseer e Jilani:

 

Wal Asr: Then Allah Suban Ta’ala takes an oath upon time and the ages, the meaning of which is about the Eternal Essence of Allah, from the beginning till the end, Timeless and Everlasting.

 

Innal Insaana: Indeed, the human being, created such to have a natural propensity towards the nature of ma’rifa, the Recognition of God and imaan, faith according to his share of the Lahoot, the Realm of the Divine, where there is no time and space…

 

Lafe khusr: is in a state of loss, immense and humiliating failure, as a result of their busyness in that which is useless due to the requirements (and needs) of his physical being, as related to his share of the world of Nasoot, the life in this world.

 

Illa: Except the Muqinoon, those who possess inner certainty…

 

Alladina Aamino: about the One-ness of Allah Subhan Ta’ala and are conscious, through their steadfastness, in their behaviour continuously in His Kingdom and about His Authority.

 

Wa: And with this faith and certainty…

 

Amilos Sualihaat: they do good deeds which points towards their ikhas, sincerity and their yaqeen, absolute conviction, and niyyat, intention.

 

“When someone makes a particular action beautiful, Allah falls in love with that person,” a friend who is a scholar told me. “But the problem lies in us humans defining beauty itself. As long as my fitrat, the core being of a human being as created by Allah remains saleem, pure, then I will have a proper consciousness of beauty. I will call a beautiful thing beautiful and an ugly thing ugly.

 

But if my nature gets corrupted, then things become the opposite. If my tabyat, which is acquired by my habits and environment, overpowers the fitrat, ugly things become beautiful for me and beautiful things become ugly. What is beautiful loses its worth. That is the problem with the corruption of the soul. That is why one of the meanings of Islam is keeping the fitrat safe. That is why in the Hereafter Allah says what will save you is your qalb, your heart within the heart which recognizes Him, if it is saleem.”

 

I looked up the verse he quoted:

 

‏إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍۢ سَلِيمٍ ‎

 

Remember when he came to his Lord with a pure heart.

Surah As Saffat, Verse 84

 

Tafseer e Jilani

 

Remember, O Messenger who completes the Messengers (peace be upon you and your family), the time when…

Id ja’a Rabbuhu biqalbin saleem: when he, the Prophet Ibrahim (as), came to his Lord with a heart perfect, intact from all of the inclinations false and opinions untrue.

In another lecture I came upon the most interesting definition of freedom from within my faith, of being free as a human being.

 

“What is freedom?” the scholar asked his audience. “The first question one has to ask is freedom for what and freedom from what. If you cannot answer these questions, you don’t understand what freedom is.

 

Freedom is defined as removing the obstacles from my path of prosperity and evolving. But removing others from my path of freedom is easy. The problem arises when I am the block in my own path of freedom. That is the challenge. What if I am the hurdle in my spiritual or socio-economic or moral progress.

 

The Quran addresses both social freedom and individual freedom through the context of sending Nabi Kareem (peace be upon him and his family).”

 

The he quoted the verse:

 

لَقَدْ مَنَّ ٱللَّهُ عَلَى ٱلْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًۭا مِّنْ أَنفُسِهِمْ

يَتْلُوا۟ عَلَيْهِمْ ءَايَتِهِۦ

وَيُزَكِّيهِمْ

وَيُعَلِّمُهُمُ ٱلْكِتَبَ

وَٱلْحِكْمَةَ

وَإِن كَانُوا۟ مِن قَبْلُ لَفِى ضَلَلٍۢ مُّبِينٍ ‎

 

Indeed, Allah has bestowed a favour upon the believers, when he raised in their midst an apostle from among themselves,

to convey His Messages unto them,

and to cause them to grow in purity,

and to impart unto them the Divine Writ as well as wisdom,

where as before that they were, indeed, most obviously, lost in error.

Surah Aal e Imran, Verse 164

 

I had translated its tafseer so I went back to it.

 

Laqad Mannallahu: By the Name of Allah, He bestowed a great Favour…

 

Ala al Mo’mineen: upon the ones who are sincere…

 

Id ba’atha fi-him: when he raised him, the Prophet (peace be upon him)), from amongst them for their guidance…

 

Rasool an: as a Messenger to be their Murshid, guide, who was brought up…

 

Min Anfusihim: in them to guide them with different types of guidance.

 

Yatlu alihim: First of all, he recites to them (the Quran) and makes them listen…

 

Ayati hi: to Allah’s Verses, which indicate towards the One-ness of His Essence.

 

Wa Yuzzakihim: Secondly, he purifies them from the evils whisperings of Satan and those desires that lead one astray from the Path of Allah’s One-ness.

 

Wa Yuallimuhim: And thirdly, he teaches them…

 

Al Kitab: the Book, which explains and clarifies to them the means to cleanse the overt, the zahir, as well as everything which is related to the apparent world.

 

Wa: Then fourthly he teaches them…

 

Al hikmat; the wisdom that purifies their inner being, the batin, from the inclination towards anything other than Allah, (both people and things), and which connects them to Sidrat al Muntaha, the Lote Tree, near which is Jannat ul Mawa, Heaven.

 

Wa in Kanu Min Qablu: And they were before the unveiling of these four stations…

 

Lafi Dalalin Mubeen: in clear waywardness and severe humiliation.

 

At the end then Ghaus Pak (ra) prays: “Ya Allah! By Your Bounty, save us from the sleep of those who are heedless.

I re-read each word carefully. Through the perfect being of Ajmal Ar Rusul alone, the most beautiful Prophet (peace be upon him and his family) because he is the noor who brings, reveals, unveils and clarifies it, the Book cleanses the overt. Through the wisdom he alone teaches, the inner is purified.

 

But before both he does the tazkiya, the purification of thought.

 

As Qari Sahib says, “For purity to enter, the vessel must be pure!”

 

I counted the number of times the verb hada’, to guide, appeared in the verse. Only through his guidance, seeking it, staying in it, came the safety from the whisperings of Satan and one’s own desires, unending and dictated by the nafs.

In another verse, I saw an additional meaning of what malice in the breast is: selfishness, duality.

 

I was noticing how Mankind was entirely blanketed in self-centeredness courtesy of the addiction to technology. For the first consequence of any addiction, be it sick love, eating, watching tv or holding a phone 24/7, is selfishness. The second cause of wickedness of the heart, was duality. Which Ghaus Pak (ra) defined as hopes and expectations associated with others.

 

وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَـٰرُ ۖ

وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى هَدَىٰنَا لِهَـٰذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَآ أَنْ هَدَىٰنَا ٱللَّهُ ۖ

 

And We will remove whatever is in their breasts of malice.

Flows from underneath them the rivers.

And they will say, "All the praise (is) for Allah, the One Who guided us to this, and we were not to receive guidance if not (had) guided us Allah. Certainly, came Messengers of our Lord with the truth."

Surah Al-Araaf, Verse 43

 

Tafseer e Jilani

 

Wa: After they have entered the Heaven of Tauheed, One-ness…

 

Naza’na ma fi sudoorihim min ghill-in: after We erased from their breasts, duality and selfishness

 

Tajri min tahtihal anhaar: (the Heaven) under which flow rivers of Ma’rifat, Knowledge of God and Haqaiq, Realities of the Essence of God, sprouting from the Ocean of the His One-ness.

 

Wa: After their unveiling due the dissolving of their identity and they triumph in the Everlasting Existence of Allah…

 

Qaalu: they said, with the capability of their tongues as inspired by Allah, that they may become steadfast on gratitude…

 

Alhamdo: praise and admiration that rises from tasleem o raza, surrender and acceptance…

 

Lillah alladi hada-na li hada: for The One who made us reach the status of contentedness and the Place of the Honour of meeting Him…

 

Wa ma kunna li nahtadiya: Which we would not have reached if we had stayed in the company of our desires and the darkness of our selves…

 

Lau la an hada-na: were it not for his Lutf, Kindness and Endless Generosity and Vast Mercy.

 

I memorized the second verse instantly to utter in my prostrations.

 

The lecture continued: “The Rasool (peace be upon him and his family) has been sent to cleanse your overt and inner beings. So in fact he has been sent to free you from your own self that shackles you.”

 

I went back to my notes from my lecture for the kids and looked up the list of what emanates from my self to remember exactly the definition of those “shackles:”

 

وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥ ۖ

 

And certainly We created man and We know what his self whispers to him.

 

Tafseer e Jilani

 

Wa: And We…

 

Na’alamu: We know him from that point…

 

Ma tuwaswisu: (as to) what whispers and makes up a rambling story…

 

Bihi nafsohu: from his own self and sways his heart (from that point) until now from

1.those kinds of delusions and false imaginings

2.and those things that descend upon him as animalistic desires

3.and those thoughts that are imprisoned by the chains of rituals

4.and shackles of inherent habits that are inherited

5.as a result of useless ponderings which are mixed with unthinking paranoia.

 

I began to look up the verses the scholar had quoted to emphasize that there was only one original source of tazkiya, purification. There was only one human being that Allah Subhanahu had chosen, appointed, named in all His Other Books and announced that he in turn, determined and then commanded, solely, what was intrinsically beneficial and what caused harm for the self.

 

The lecture continued: “Ma’roof is that which my fitrat knows and recognizes as good and munkir is that which my iftrat knows is sinful and wrong. So the Prophet (peace be upon him and his family) does not command anything that the fitrat dislikes and only commands that which it already knows as good.

 

For the Quran repeatedly uses the words “transgression of boundaries” in the context of the injustice we do to our own selves. Not the injustice we perpetrate on others. Not the injustice others impose on us. The focus is always brought to one’s own nafs al Ammara. Similarly he only forbids that which the fitrat already knows is harmful for it. Nothing else! There is no conflict in his instruction and order for the soul.”

 

Then he quoted the verse which I translated with Qari Sahib:

 

ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِىَّ ٱلْأُمِّىَّ

ٱلَّذِى يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِى ٱلتَّوْرَىٰةِ وَٱلْإِنجِيلِ يَأْمُرُهُم بِٱلْمَعْرُوفِ

وَيَنْهَىٰهُمْ عَنِ ٱلْمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَـٰتِ

وَيُحَرِّمُ عَلَيْهِمُ ٱلْخَبَـٰٓئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَٱلْأَغْلَـٰلَ ٱلَّتِى كَانَتْ عَلَيْهِمْ ۚ

فَٱلَّذِينَ ءَامَنُوا۟ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُوا۟ ٱلنُّورَ ٱلَّذِىٓ أُنزِلَ مَعَهُۥٓ ۙ أُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ

 

Those who follow the Messenger, the Ummiyy Prophet (peace be upon him) whom they find written with them in the Torah and the Injīl ,

and who bids them what is fair and forbids what is unfair,

and makes lawful for them good things,

and makes unlawful for them impure things,

and relieves them of their burden, and of the shackles that were upon them.

So, those who believe in him and support him, and help him and follow the light sent down with him, - those are the ones who are successful.

Surah Al Ara-af, Verse 157

 

Tafseer e Jilani

 

Wahum: And they are…

 

Alladina yatti’buna As Rasool: the ones who follow the Messenger (peace be upon him), the one who was sent with the Essence of One-ness (Al Mursil bi Tauheed)…

 

An Nabiyya: the Prophet, Al Mutammim li mukarim il akhlaq, the one who was sent to complete the nobleness of manners (upon Allah’s Akhlaq, His Attributes)…

 

Al Ummiya: the one who is Al Muttahaqiq, the one who was made inevitable, Al Makhsoos, the one who was made uniquely special with Ilm il Luduni, the Divine Knowledge, which was taught to him from his Lord without acquisition (from other means), without effort, without any formal training from any teacher, and he is…

 

Alladi yajidoonahu: who they find in all of the books of the faiths…

 

Maktooban: written about in those books, about his being sent and his religion and his name and his appearance and all of his attributes…

 

Ayndahum fi Torat wal Ineel: in the Torat and in the Injeel, Bible, that when he will announce his Prophet-hood…

 

Ya’monohum bil ma’roof and yanhahum ayn al munkir ya

yahillu lahum tayyebaat: who bids them what is fair and forbids what is unfair, and makes lawful for them the good things, which they forbid upon their own selves…

 

Wa yuharrimu alaihum al khabais: and makes unlawful for them impure things, which they made lawful for themselves…

Wa aidan: And also…

 

Yada’u anhum israhum: relieves them of their loads i.e. the burdens which they carry by leaving the world and detaching from it, which was more than their strength to bear, just like they cut their bodily parts by which they sinned and just like they cut the cloth they wore if it became soiled and other than this…

 

Wa; he also made them free…

 

Al aghlaal: of their shackles i.e. the painful difficulties…

 

Allati kanat alaihim falladina aamino bihi: which came upon them. So those who believed in him, (the Messenger peace be upon him), when he was sent and gave his invitation (towards the One-ness of Allah)…

 

Wa azzaruhu: and they honoured him in the way that he was deserving of honour and glorification…

 

Wa nasaruhu: and they helped him, supporting him in his religion…

 

Wstaba’u an Noor: and they followed The Light, which is the Quran…

 

Alladi unzila ma’hu: which is sent with him from Allah to help him and to testify…

 

Ulaika: these are the ones who are the fortunate and radiant and accepted by Allah. They are the Al Muwwafiqoon, the ones given the ability to follow him.

 

Humul muflihoon: It is they who are the successful ones i.e. Al Muqassaroon, the ones who are confined by Him in success and triumph with victory.

 

Subhan Allah!

 

It was exactly what the scholar said. There was no conflict in what he ordered and what was intrinsically a source of ease. The hurdle was indeed one’s own self every single time that pulled on in the opposite direction of what was naturally good for it. In the form of hesitation, reluctance, delay, refusal, denial!

 

The lecture continued: “Imam Ali (as) says it most beautifully in the exact opposite manner of the mantra of the West which is ‘We are all born free.’ Because Islam gives one the right of social and individual freedom like nothing else for it is a freedom given by God Himself.

 

لا تكُن عبدا لغيرك، وقد خلقك الله حُرًا

 

Don’t be a slave to any other because indeed, Allah Subhanahu, has created you free.

 

Those who themselves are as individuals enslaved by their nafs, they are the ones who try to enslave others as well. Only the likes those who are free, like Nabi Kareem (peace be upon him and his family), free others. Like Hazrat Bilal (ratu), Hazrat Anas (ratu), you, me. If I am free from my nafs I want everybody to be free. And if I am enslaved by it, I want everybody to be enslaved by it as well. And then become enslaved to me.”

 

I realized that once I decided I would adhere to a rule, my nafs surrendered itself never because of my own “determination.” I had written once before, because I learnt it from Maulana Rum (ra), that the nafs holds the aql prisoner. Reflection, consideration, they’re all impossibilities because the nafs does not bow to that which it imprisons. On top of it the ghaflat, perpetual state of forgetfulness, allows for a permanence of the dire state.

 

Masnavi Shareef: “Your nafs has made itself your lord and master. The one who slaughters it is your aql, the power to reflect. But it becomes hostage to the ego and prays for blessings from the Divine without struggling for them. But the price of receiving that blessing without trial is the killing of the ego, for it is the root of all wrongdoing. And that is impossible without a guide.”

 

رزق جانی کے بری با سعی و جست

جز با عدل شیخ کو داؤد تست

 

How can you ever gain blessings from your own struggles and endeavours?

Without the assistance of the Spiritual Master who intervenes for you like Hazrat Dawood (as)?

 

نفس چوں با شیخ بیندگام تو

از بن دندان شود او رام تو

 

When your nafs, your ego, sees you in the footsteps of your guide, it will have no choice but to become obedient to you.

 

عقل گایے غالب آید در شکار

بر سگ نفست کہ باشد شیخ یار

 

The aql, your powers to reflect, will only conquer the enemy, your ego, in this battle

when you are accompanied by your Sheikh.

 

My nafs allowed me to follow the rule of the verse of avoidance only because of the attention of someone upon me. A Master, A Master of Masters. A Master of the Universe!

 

As I wrote the piece and translated from the Arabic word by word the exegesis of the verses, I started honing in on Allah’s Names and Attributes to deepen my understanding of them. So that when my heart uttered them in my namaz, my qalb felt something. That Station of Ma’rifat, Recognition of The Divine, if not saw, then at least heard something. If not from the Realm of the Unseen, then from my own tongue.

 

And I remembered that the Prophet who perfected the Message (peace be upon him and his family) saying:

 

لا یستقیم ایمان احدکم حتی یستقیم قلبہ

و لا یستقیم قلبہ حتی یستقیم لسانہ

و لا یستقیم لسانہ حتی تستقیم اعمالہ

 

“None of you can persevere in your imaan, faith, till his qalb, the Seat of Recognition of Allah, becomes steadfast.

And his qalb cannot be unfaltering until his tongue becomes correct.

And his tongue cannot be correct until his deeds become unwavering.”

 

Ghaus Pak (ra) says; “Anything that I have been bestowed in my life as a blessing only came to me by way of the Ahl e Bait – the blessed household of Nabi Kareem (peace be upon him and his family).”

 

This comes from someone who is in fact one of the most extraordinary members of that household himself. The one who is the unquestioned conduit of spirituality for the Universe till the end of its existence. After Damascus I knew with certainty that the same held true for me. Everything I was ever bestowed in my entire life only came to me by way of the Ahl e Bait (as).

 

My heart was flooded by that love in the city called Paradise by Nabi Kareem (peace be upon him and his family) himself. The first time, the second, every single time. Upon each return I felt like I entered a womb, the only word to describe my feelings. I was loved and cared in a way I had never experienced in my life. Hence if that life were to hit reset, if I was also allowed one thing that wasn’t a part of the first one, I would request that I be born in Damascus and live there forever.

 

Iqbal said, and I have quoted him umpteenth times in my pieces, that heaven and hell are here in this world. Ghaus Pak (ra) says the same. His definition of hell is unforgettable: deprivation, humiliation, doubt, desires, endless hopes. All due to the nafs causing paranoia and delusions.

 

Fi naari jahannuma (Surah Tauba, Verse 109): in the fires of Hell i.e. a deep valley, very wide, full of the fire of deprivation and humiliation.

 

And doubt!

 

لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ ۚ

وَكَذَٰلِكَ نَجْزِى ٱلظَّـٰلِمِينَ

 

For them Hell (is) their resting place and their covering as well. And thus We recompense the wrongdoers.

Surah Al-Araaf, Ayaat 41

 

Lahum min jahannama: Hell is the torture of imkaan, possibility which is doubt.

 

Mihaad: They will burn in these fires of their false desires…

 

Wa min fauqihim ghiwash: covered with the fires of their power and wealth and claims of being great and possessing abundance.

 

Wa ka daalika najzi ad-dualimeen: The zalimeen are the ones who transgress the boundaries of Allah due to their nafs which are drowning in the addiction of their senses, their paranoia and their delusion.

 

In a lecture on a day, Qari Sahib quoted the iconic line in the Quran about the faith that all Muslims know; La ikrahu fi-deen.

“There is no compulsion in embracing Islam and none in practicing it. Pray, don’t pray. Give zaka’t, don’t give it. Forgive or hold a grudge. Lie or tell a truth. It is all up to you. Be clear on the influence of your own nafs upon your own self.”

 

We studied the tafseer of the verse by Ghaus Pak (ra). I wanted to understand what it meant. And of course I was rewarded for the effort. For when translations called Taghut, “false deities and gods,” Ghaus Pak (ra) called the nafs al Ammara, bringing the matter from the “other” back upon one’s own self.

 

‏لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ

فَمَن يَكْفُرْ بِٱلطَّغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ

وَٱللَّهُ سَمِيعٌ عَلِيمٌ ‎

 

There is no compulsion in the religion. Surely has become distinct the right (path) from the wrong. Then whoever rejects false deities and believes in Allah, then surely he grasped the handhold - firm, which will not break for him.

And Allah (is) All-Hearing, All-Knowing.

Surah Al Baqarah, Verse 256

 

Tafseer Jilani

 

La ikraha: There is no force and there is no threat and there is no compulsion...

 

Fi deen: in compliance in the religion of Islam and being obedient of it, after the appearance of the ultimate truth because…

 

Qad tabayyana: indeed, it becomes clear and indeed, it is made distinct…

 

Ar rushd: the right path and guidance…

 

Min al gayye: from allurement and misguidedness.

 

Fa man yakfur bit taaghute: So anyone who denies the truth by believing in false idols, which is the nafs al Ammara which misguides from the Path of Truth…

 

Ya yu’min billah: and brings faith in Allah Al Hadi, The True Guide, towards the Straight Path…

 

Faqad-is-tamsaka: surely he attached himself to, and in fact, grasped and clung…

 

Bil urwatil wusqa: to the strong rope which is the Rope of Allah Subhanahu, hanging from the Permanence of His Essence to the Everlasting-ness of His Names and Attributes…

 

Lan fisama: It (the rope) will not break and it will not disconnect…

 

Laha: from itself ever.

 

Wallahu: And Allah Al Hadi, The Guide, is for all…

 

Samee’un: The All Hearing with His Essence the words of everyone…

 

Aleem-un: All Knowing of everything and the interests of all which have been placed inside them.

 

“So reflect,” says Ghaus Pak (ra), “O you are perishing, where do you place yourself in this?”

 

The marker of distortion and disruption in faith was the nafs. And the savior: connection of Allah Subhanahu’s Names and Attributes woven inside the rope that brought attachment to Him.

 

While I wrote the piece, my reflections were all concentrations upon the namaz. I began to write down each line in it to understand the sequence of the meaning.

 

The beginning is a seeking of refuge in Allah Subhanahu:

Audobillah e min as Shaitan ar rajeem – I seek refuge from Satan the accursed.

 

Then comes Bismillah Ar Rahman Ar Rahim – the first invocation of Allah’s Names.

 

It was followed by the Surah Al Fateha, the preface of the Quran. In it the first three lines of the Surah were praise of Allah Subhanahu. The first line also being the expression of gratitude:

 

Alhamdolillah e Rabbil Aalmeen – All praise is for Allah, the Lord of all the Universe.

 

The second and third verses both invoked His Names, the same ones:

 

Ar Rahman Ar Rahim – The Entirely Merciful, The Especially Merciful.

 

Then Maalik e Youm iddin – The King of the Day of Judgement.

After came the submission; We only worship you and We only ask You for help.

 

And finally the prayer, which was for guidance!

 

But in that ask was a secret. The Sirat e Mustaqeem for which guidance was sought, that Straight Path, the verse reveals, was the one walked upon by those someones who were blessed by Him – siraat alladaina an’amta alayhim.

 

From the verb, I learnt a new Name of Allah: Naeem.

I heard a scholar say once: “Allah Subhanahu did not come to Earth and walk that path Himself. He sent others to show it and those who followed them and those after who followed them until in a meadow of grass, footsteps became outlined. A path leads to the Path.”

 

The greatest conflict within the faith today exists because people refuse to follow anyone else. But they don’t know, their aql imprisoned by their nafs will never surrender to anything except precisely when they follow another.

 

As my attention upon the words in the namaz intensified, I began to wonder that was actually being said by me in the part called the Tashahhud.

 

Part III Continued on: www.flickr.com/photos/42093313@N00/52274085984/in/datepos...

source:

sky in uk picture taken on the first of Shaban 2009 - in the uk

 

After Rajab al-Murajab, Shaban al-Moazzam is the second month of Ibadah (worship) in order to make preparations for the grand and majestic month of Ramadhan al-Mubarak - the month of fasting and forgiveness.

 

Shaban al-Moazzam is a month of high excellence and is dedicated to the Leader of the Prophets, Muhammad (saw). He used to keep fasts during this month and join it with the month of Ramadhan al-Mubarak. He used to say, "Sha'ban is a month dedicated to me. Whoever keeps one fast during my month will definitely go to heaven".

It has been reported from Imam Ja'far Sadiq (as) that on the commencement of this month, Imam Zainul Abideen (as) would gather his companions and address them, "O my companions, do you know which month this is? It is the month of Sha'ban about which Prophet Muhammad (saw) used to say that it is dedicated to him. So keep fasts during this month in the love of your Holy Prophet (saw) and to attain closeness to your Creator. By Allah (SWT) in whose hands is my soul, I have heard from my father, Hussain ibn Ali (as), that he had heard from Commander of Faithful, Imam Ali (as), that whoever keeps fast during the month of Sha'ban in the love of Prophet Muhammad (saw) and to attain closeness to Allah (SWT) will become a friend to Allah (SWT) and on the Day of Judgement will be close to Allah (SWT) by His grace and Paradise will be assured to him."

This is the month of asking for forgiveness of sins, giving alms, charity and fasting. Prophet Muhammad (saw) used to observe fasts during the whole month. Imam Zainul Abideen (as) has said: "Whosoever is in love with Prophet Muhammad (saw), wishes to seek nearness to Allah (SWT) and receive His bounties, favours and rewards in this world and in the hereafter, must connect Shaban with Ramadhan in the matter of fasting and special prayers".

It is also reported from Prophet Muhammad (saw), "Whosoever observes nine fasts in the whole month of Shaban should not fear the interrogation of Munkar and Nakeer. Whosoever observes twelve fasts in the month of Shaban, 70,000 angels will descend over his/her grave on the first night of his burial, the night of Wahshah, to remove his/her fear and loneliness".

Keeping fast on Thursdays of the month of Shaban also carried great significance. It has been reported that the heavens are decorated each Thursday in the month of Sha'ban and the angles pray to Allah (SWT) to forgive all those who fast on that day and their prayers are accepted. It is stated in the reports of the narrations of Prophet Muhammad (saw) that whoever fasts on Mondays and Thursdays of this month, Allah (SWT) will fulfill twenty of his worldly wishes and twenty of his wishes of the Hereafter.

It is recommended to give alms in this month even if it is as small as a half date. Almsgiving in this month brings about rescue from Hellfire. In this respect, it has been narrated that when Imam Ja'far Sadiq (as) was asked about the merits of observing fasting in Rajab al-Murajab, he answered, "Why do you not ask about the merits of observing fasting in Sha'ban." "What is then the reward of him who observes fasting on one day in Sha'ban, Son of the Messenger of Allah?" asked the narrator. Imam Ja'far Sadiq (as) answered, "The reward will be Paradise. I swear it by Allah (SWT)." The narrator then asked again, "What are the best deeds that should be done in the month of Sha'ban." Imam Ja'far Sadiq (as) answered, "Almsgiving and seeking forgiveness are the best deeds in Shaban al-Moazzam. Verily, if anyone of you gives alms in Sha'ban, Almighty Allah (SWT) will breed those alms in the very same way as you breed your small camels. Hence, these alms will be as huge as Mount Uhud on the day of Resurrection."

Recommended Fasts for the Islamic Lunar month of Sha'ban:

1st, 2nd and 3rd of Shaaban. 1st Thursday, Mid-Wednesday and last Thursday of Shaaban. 13th, 14th and 15th of Shaaban.

Any Thursday, Friday and Saturday of Shaaban. The last three days of Shaaban to connect with the Holy month of Ramadhan.

Other Aamal for the Islamic Lunar month of Shaban al-Moazzam:

Recite everyday 70 times: Astaghfirullaha wa as-aluhut Tawbah (I seek forgiveness from Allah (SWT) and beseech Him repentant).

Recite everyday 70 times: Astaghfirullahal Ladhee Laa ilaaha illa Huwar-Rahmanur-Raheemul-Hayyul-Qayyoomu wa Atoobu ilaihi (I seek forgiveness of Allah who is "There is no god save He", the Beneficent, the Merciful, the Ever-living, the Eternal and I turn repentant to Him).

Give as much Sadaqah (alms) as possible.

Recite Salawaat as many times as possible on Prophet Muhammad (saw).

Recite 1000 times the following Dhikr within the month i.e. divide it throughout the month of Shaaban:

Laa ilaaha illallahu walaa Na'budu illa iyyaahu Mukhliseena Lahud-deen walau karihal-mushrikoon (There is no god save Allah, we do not worship save Him, making religion pure for Him only, however much the disbelievers be averse).

  

The Ashra of Forgiveness

 

Preface

 

The first Ashra, ten days, of Ramadan is Rahma. That Mercy of Ar Rahman, Ar Rahim, overwhelms every other manifestation of His Essence, says the Quran:

 

وَرَحْمَتِى وَسِعَتْ كُلَّ شَىْءٍۢ ۚ

 

My Mercy encompasses everything.

Surah Al Araaf, Verse 156

 

Tafseer e Jilani

 

Wa rahmati wasi’at kulli shayan: My Mercy encompasses every single thing from the Al Muta’een, the obedient ones and the Al A’sieen, the sinners and others from amongst them.

 

Hence it is poured like rain upon everyone, the obedient, the sinners, alike!

 

The second Ashra is Maghfira. Until yesterday, I had nothing to write about it. In the piece I wrote on the blessed Imam’s (as) duas just a few days ago, I ended on the third Ashra, Nija’t, deliverance from hell, skipping the second entirely.

 

Then I was reminded, it is the bridge connecting the two. If missed, the deliverance cannot be reached!

 

These are two elements of forgiveness. The equation, I have come to understand, in spirituality linking Man to The Divine is set like this:

 

1.It has to be asked for. In the principle of Sufism where relationships with humans mirror one’s relationship with God, the one able to ask it of Subhanahu is the one who can ask it of another human being. Or in the deeper sense of how the Quran explains it, the one granted ability to ask it of Allah is the one granted ability to ask it of another person.

 

2.Forgiveness has to be given. The one who will be granted it by Khair ul Ghaifreen, The Best of Forgivers, has to grant it to others first.

 

The First Hadith taught to Would-be Scholars is the marker of that reality:

 

الرَّاحِمُونَ يَرْحَمُهُمُ الرَّحْمَنُ،

‏‏‏‏‏‏ارْحَمُوا أَهْلَ الْأَرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ

‏

The Prophet صلی ‌اللہ ‌علیہ ‌وسلم said:

Allah, The Compassionate One has mercy on those who are merciful.

Show mercy to those who are on the Earth, He Who is in the Heaven will show mercy to you.

 

On that note let a story begin!

 

On the dawn of the 12th fast in that Ashra of Forgiveness I sent a message out to a few chosen ones of my own. I was reading the prayer on “Confessing and Seeking Repentance” by the blessed Imam (as) and I knew they would be up. I wanted them to read it too.

 

One of them, a gentleman who is 76, who was my mother’s friend and then became mine, sent me a message back.

 

This is what he said:

 

“Since the second Ashra of forgiveness has begun so to start it I must ask for forgiveness. If at any point of our few meetings, if I said or behaved in any manner which made you feel hurt or upset, please do forgive me as I had no intention of doing so. So I ask forgiveness from Allah since He knows all so please forgive me.”

 

I re-read the note. He had asked for my forgiveness three times in five lines. His personality was so the opposite of the gesture, I couldn’t go back to sleep again. I wrote him something sweet back. Then I looked out the window at the trees blowing in the wind in light which was only yet shades of gray and thought, Am I supposed to ask forgiveness of others?

 

I intend to do the Hajj this year, may Subhanahu grant me the ability to do that. I know I have to do this exercise then. Qari Sahib had made me do it with those who were beastly to me when I went for my first Umra. Was I supposed to do it again?

Now?

 

I left my bed and went downstairs to write. I thought of the people I was estranged from. There were three in particular my heart went to where I had suddenly, without warning, cut off ties. I had just had enough. It was a reaction to the way they were behaving with me but nevertheless, it was harsh and it was unkind.

 

Yet not one of them had objected. I hadn’t received a single call or note asking about what I had done, why had I done it. Could we talk about it and try to reverse it. Not one person we knew in common intervened that the fact had transpired. Nothing. So, I figured when the shock would lapse, they would resume their life like before, forgetting I was ever a part of it.

 

I went to the park per my routine. For the first time I didn’t read a single word at the shrine. I just sat there dazed. Was I going to have to ask forgiveness of those whose behaviour has basically been at worst, a brutal indifference to my happiness and at best, a mindless one of it?

 

I went for my walk up and down hills, retracing my steps exactly from the previous day. That was how I was. A cycle of repetition! Then I couldn’t wonder any longer. I called Qari Sahib and told him everything. Starting with the message I had received response to my sending him “His Prayer for Confessing and Seeking Repentance” at dawn.

 

“I never see him. We don’t speak. Why is asking for my forgiveness?” I asked.

 

“Sometimes,” he said, “We do things not in qaul, words and fael, actions, but in our thoughts. Perhaps he is in a phase where he seeks clarity in all three. This is residue for him. He just doesn’t want to carry it.”

 

My agitation didn’t subside. I could see what was looming ahead and it was making my heart sink. My nafs spoke first, “I thought we had been ordered to stay clear of them.”

 

The sympathy if I imagined it as such was fake. I already knew, at that fork I felt like I was approaching where I had to choose something between what would please Subhanahu or displease Him, it was going to say, let’s take that left of Displeasure. We’ve been there before! It also cycles of repetition.

 

I had just quoted the words in “a thing of beauty” without context. Now it wasn’t so much a coincidence that they appeared in the His Prayer when yearning for forgiveness.

www.duas.org/mobile/sahifasajjadia-dua9-yearning-forgiven...

 

وَإذَا هَمَمْنَا بِهَمَّيْنِ يُرْضِيكَ أَحَدُهُمَا عَنَّا

wa id'aa hamam-naa biham-may-ni yur-z''eeka ah'aduhumaa annaa

7.When we set out after two concerns, one of which makes You pleased with us

 

وَيُسْخِطُكَ الآخَرُ عَلَيْنَا ،

wayuskhit'ukal-aaakharu a'lay-naa

8.and the other of which displeases You,

 

فَمِلْ بِنَا إلَى مَا يُرْضِيْكَ عَنَّا ،

famil binaaa ilaa maa yur-z''eeka a'n-naa

9.incline us toward that which makes You pleased

 

وَأَوْهِنْ قُوَّتَنَا عَمَّا يُسْخِطُكَ عَلَيْنَا ،

wa aw-hin qoo-watanaa a'm-maa yus-khit'uka a'lay-naa

10.and weaken our strength in that which displeases You!

 

وَلاَ تُخَلِّ فِي ذلِكَ بَيْنَ نُفُوسِنَا وَاخْتِيَارِهَا

wa laa tukhal-li fee d'alika bay-na nufoosinaa wa akh-teeaarihaa

11.Leave not our nafs, selves, alone to choose in that,

 

فَإنَّهَا مُخْتَارَةٌ لِلْبَاطِلِ إلاَّ مَا وَفَّقْتَ أَمَّارَةٌ بالسُّوءِ إلاّ مَا رَحِمْتَ

fa in-nahaa mukh-taaratul-lil-baat'ili il-laa maa waf-faq-t am-maaratum-bis-sooo il-laa maa rah'im-t

12.for they choose falsehood except inasmuch as You givest success, and they command to evil except inasmuch as You hast mercy!

 

My heart was so enwrapped in fear it entirely, I ignored my nafs totally.

 

It was true. I had cut off the connection because I was ordered to do so. However, I know the way I did it was wrong. It was too sudden. But I had been right also. Their pride had prevented them from reaching out to me so I didn’t feel so bad about it. We were all better off without a relationship that was feeling only difficult.

 

Plus enduring a state of pain for them was second nature. It was part of their pride. Our interactions were taking a toll on me while they seemed entirely unaffected. That is why I had cut things off without an explanation. Whenever I had tried to speak about the issue previously, it had been met with irritation. I was done.

 

I went home and prepared for my class, all the time distracted. The class ended. I didn’t bring it up again. After Duhr, I called the first person.

 

It was a video call. I explained the situation. She had visited me a couple of weeks ago. The trip started off amazingly. She had adopted a baby girl who was one. I had never seen a child like her so I was besotted.

 

Within a week, our interaction though had become a nightmare. I couldn’t take the stress and stopped sleeping at night. We went to my village. I thought the change of scene would make things better. Then the child became sick and she returned to Lahore. Except this time, I asked if she would stay at a club instead of my home.

 

The act was horrendous I realize. At the time I felt like I had no choice. We saw each other when I returned though. Hung out. It was fine. We have known each other for 20 some years. Been through worse.

 

At first she kept smiling.

 

“Yes, I definitely want to hear this. Go ahead,” she gestured.

I smiled back. I deserved it.

 

I said the words, looking up at her, then lowering my eyes.

 

She listened intently.

 

Then she said, “I forgive you.”

 

I beamed.

 

“Thank you,” I said. We moved on to talking about other things.

 

Check! I thought.

 

I prayed and then called the second person. There was no answer. I left a message. I never heard back.

 

Then I moved on to person number three. This was the newer friendship. We didn’t know each for long but I had thought of it as a happiness when it appeared.

 

She didn’t pick but called me soon after. The conversation started off well. She seemed happy to hear from me. Surprised but happy. I started to explain why I was calling. The Uncle, the Ashra, my seeking forgiveness. I had gone only so far when she lost it.

 

Then there was lot of yelling for a long time. I was a little taken aback but I let it go on to hear the words. But it all things that had nothing to do with us. Wild generalizations that were mostly projections as far as I was concerned. I let her finish and then I let her have it. Sadly on my part as well, everything I yelled out had nothing to do with why I was calling or even our relationship. It was just anger.

 

To cut that part short and describe it in a single sentence; it was a disaster.

 

There was only one thing that was good about it. Only through a miracle, at some point she accidently acknowledged how upset she was at how I had ended the interaction. At that point, I said, “And this is the reason I am calling. Because I know it was unkind and I am sorry about that.”

 

It didn’t matter. The ugliness had been too much to recover. We both hung up. I did not receive the forgiveness I had sought.

 

A day before I had been so excited about sharing the meaning of taqwa to the world through the heart of the blessed Imam (as) that I hadn’t paid attention to it the way I needed to. I was just taken with the enumeration of the manner and qualities one needed to possess it.

 

In preparing for the lecture though I had read them over and over. I had written them on a board. I went back to them. And I I began to see how in the sequence was what a person required to be if they wanted to seek forgiveness or offer it:

 

اللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَّآلِهِ

allahumma sal-li a'la muhammadiw-wa a-lih

O Allah, bless Muhammad and his Household,

 

وَحَلِّنِي بِحِلْيَةِ الصَّاِلحِينَ

wa hal-lini bihil-yatis-salihin

adorn me with the adornment of the Saliheen, the ones who reform themselves,

 

وَأَلْبِسْنِي زِينَةَ المُتَّقِينَ فِي

wa al-bis-ni zinatal-mut-taqina fi

And clothe me in the ornaments of the Muttaqeen through:

 

بَسْطِ الْعَدْلِ

bas-til-a'd-l

spreading justice,

 

وَكَظْمِ الْغَيْظِ

wa kazmil-ghayz

restraining rage,

 

وَإِطْفَاءِ النَّائِرَةِ

wa it-fa-in-na-irah

quenching the flame of hate,

 

وَضَمِّ أَهْلِ الْفُرْقَةِ

wa zammi ah-lil-fur-qah

bringing together the people of separation,

 

وَإِصْلاَحِ ذَاتِ الْبَيْنِ

wa is-lahi dhatil-bayn

correcting discord,

 

وَإِفْشِاءِ الْعَارِفَةِ

wa if-shia-il-a'arifah

spreading about good behavior,

 

وَسَتْرِ الْعَائِبَةِ

wa sat-ril-a'a-ibah

covering faults,

 

وَلِينِ الْعَرِيكَةِ

wa linil-a'rikah

mildness of temper,

 

وَخَفْضِ الْجَنَاحِ

wa khaf-zil-janah

lowering the wing,

 

وَحُسْنِ السِّيرَةِ

wa hus-nis-sirah

beauty of conduct,

 

وَسُكُونِ الرِّيحِ

wa sukunir-rih

gravity of bearing,

 

وَطِيبِ الْمُخَالَفَةِ

wa tibil-mukhalafah

courteousness in conflict,

 

وَالسَّبْقِ إِلَى الْفَضِيلَةِ

was-sib-qi ilal-fazilah

precedence in reaching excellence,

 

وَإِيثَارِ التَّفَضُّلِ

wa itharit-tafaz-zul

preferring/choosing to behave graciously,

 

وَتَرْكِ التَّعْيِيرِ

wa tar-kit-ta'-yir

refraining from condemnation,

 

وَالإِفْضَاِل عَلَى غَيْرِ الْمُسْتَحِقِّ

wal-if-zali a'la ghayril-mus-tahiq-q

bestowing bounty on the undeserving,

 

وَالْقَوْلِ بِالْحَقِّ وَإِنْ عَزَّ

wal-qaw-li bil-haq-qi wa in a'z-z

speaking the truth, though it be painful,

 

وَاسْتِقْلاَلِ الْخَيْرِ وَإِن كَثُرَ مِن قَوْلِي وَفِعْلِي

was-tiq-lalil-khayri wa in kathura min qaw-li wa fia'-li

making little of the good in my words and deeds, though it be much,

 

وَاسْتِكْثَارِ الْشَّرِ وَإِن قلَّ مِن قَوْلِي وَفِعْلِي

was-tik-tharish-shari wa in ql-la min qaw-li wa fia'-li

 

I was batting a big fat zero on that too. Out of 19!

 

I spent the next 24 hours asking for forgiveness for the both of us.

 

In her rage as she accused me of not know anything about anything, she said something that occurred to me later. I also had to forgive myself. Had I done that?

 

I went back to read the honoured Imam’s (as) prayer on confessing again. That forgiveness I needed for myself, was it in his Dua? I noticed how it didn’t mention another person from start to end. The “confession” was of my state alone; I was of the “lowly”, the “surrendered”, the “destitute”, the “pitiful.”

 

In the asking of the forgiveness through him, I was in fact also forgiving myself!

 

فَهَلْ يَنْفَعُنِي يَا إلهِي إقْرَارِي عِنْدَكَ بِسُوءِ مَا اكْتَسَبْتُ؟

fahal yanfau'nee yaaa ilaaheee iq-raaree i'ndaka bisooo-i mak-tasab-tu ?

6- Will it profit me, my God, to admit to Thee the evil of what I have earned?

 

وَهَلْ يُنْجِيْنِي مِنْكَ اعْتِرَافِي لَكَ بِقَبِيْحِ مَا ارْتَكَبْتُ؟

wahal yunjeenee minka aa'-tiraafee laka biqabeehee mar-takab-tu?

Will it save me from Thee to confess the ugliness of what I have done?

 

Because Subhanahu would open the door of repentance Himself:

 

سُبْحَانَكَ! لاَ أَيْأَسُ مِنْكَ وَقَدْ فَتَحْتَ لِيَ بَابَ التَّوْبَةِ إلَيْكَ،

sub-h'aanaka laaa ay-asu minka waqad fatah'-ta lee baabat-taw-bati ilay-k

Glory be to Thee! I do not despair of Thee, for Thou hast opened the door of repentance toward Thyself.

 

So He would make me say the words my nafs would never allow. Of how I had wronged myself.

 

بَلْ أَقُولُ مَقَالَ الْعَبْدِ الذَّلِيلِ الظَّالِمِ لِنَفْسِهِ

bal aqoolu maqaalal-a'b-did'-d'aleeli az'-z'aalimi linaf-sih

Rather, I say, the words of a lowly servant, having wronged himself

 

All day and night I prayed for her as I did for myself. After my namaz, after the Duas. I wanted us to be forgiven together for that brief moment we shared only to separate again and walk our different paths, wherever they lead. For I had caused that moment for her, just like she had caused it for me.

 

My focus was singular. I wanted deliverance from hell that was promised in 4 days.

 

مَا سَلَكَكُمْ فِى سَقَرَ ٤٢

What led you into Hell?

 

قَالُوا۟ لَمْ نَكُ مِنَ ٱلْمُصَلِّينَ ٤٣

They will say, “We were of those who did not pray.”

 

وَلَمْ نَكُ نُطْعِمُ ٱلْمِسْكِينَ ٤٤

And we did not feed the poor.

 

وَكُنَّا نَخُوضُ مَعَ ٱلْخَآئِضِينَ ٤٥

And we indulged in vain discussion along with others who did the same.

 

Surah Al Mudathir, Verse 42-45

 

Tafseer e Jilani

 

And they were asked:

 

Anal Mujrimeen: the wicked ones, (by the ones in Paradise who were) in a state of bewilderment and in disbelief…

 

Ma salakakum: what led you and made you enter…

 

Fi saqara: the Hell of possibilities and the fire of exclusion and abandonment?

 

It was an absence of love. From Subhanahu and human beings both!

 

قُلِ ٱللَّهُمَّ مَـٰلِكَ ٱلۡمُلۡكِ تُؤۡتِی ٱلۡمُلۡكَ مَن تَشَاۤءُ وَتَنزِعُ ٱلۡمُلۡكَ مِمَّن تَشَاۤءُ وَتُعِزُّ مَن تَشَاۤءُ وَتُذِلُّ مَن تَشَاۤءُۖ بِیَدِكَ ٱلۡخَیۡرُۖ إِنَّكَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِی

 

Say "O Allah! Owner (of) the Dominion,

You give the dominion (to) whom You will and You take away the dominion from whom You will,

and You honor whom You will, and You humiliate whom You will.

In Your hand (is all) goodness.

Indeed, You (are) All Powerful upon every thing.

Surah Aal e Imran, Verse 26

 

Tafseer e Jilani

 

Qul: Say, Ayyha Al Muttahaqqiq, the one made steadfast upon the Maqam Ash-shahood Az-zaati, the Station of the Witnessing of My Essence, Al Mukhashif bi Wahdat il Haqq, the one who unveils the One-ness of Allah Al Haqq, invoke and pray, uttering by a tongue of your rank, inclusive and consisting of all the ranks…

 

Allahuma: Dear Lord…

 

Malik il Mulk: O Al Mutasarrif, The Only One who governs , Al Mustaqil, The Only One Permanent in the appearance of Your Essence…

 

Tu’ti: grant and give and unveil by Your Lutf, Affection…

 

Al Mulk-a: the kingdom i.e. Tauheed e Zaati, the Essence of Your One-ness…

 

Man Tasha’a: to whom you will from the chosen ones for the Manifestation of Your Attributes and Names…

 

Wa tanz’iu: and withold and prevent and conceal due to Your Qahr, Wrath…

 

Al Mulka: the Essence of Your One-ness…

 

Mimman tasha’u: from whom you want from the ordinary, (thus) completing the requisites of the Attributes of Your Jamal, Beauty and Your Jalal, Awe.

Wa tu’izzu man tasha’a: And You bestow honor upon whom You will by union with the realm of Fana’, dissolution in You…

 

Wa tudillu man tasha’a: and You humiliate whom you want (by placing them) behind the veil of the canopy of Your Jalal, Majesty (thus never reaching Him).

 

And overall:

 

Bi yadika: in Your Hand and Your Power and Your Control and Your Will and Your Desire…

 

Al Khair: is All Goodness i.e. everything in presence and everything in appearance in different forms and places.

 

Innaka: Indeed You and Only Your Essence…

 

Ala kulli shay’an: is upon every thing in appearance from Your Presence…

 

Qadeer: are All Powerful, (a Power) which has no end whatsoever.

 

The one thing I was realizing all of this Ramadan was that if I stare at my nafs all day and can’t change anything about it, why would someone else who doesn’t even see it as an enemy. Who thinks indulging it is their path. Who sits gagged and bound and thinks life is good.

 

I also came to realize why wealth is as much a blessing as a curse. It’s not the effect it has on one as much as the possession of it has on those around. Beauty is a burden, I have heard often. But beauty comes with a trauma sooner or later. That is from the nisbat of the beautiful one with the Prophet Yusuf (as).

 

But money. It’s sheer effect on others who stare at the one with envy and admiration for the possession of it boomerangs back with such vile intensity, it becomes a nightmare. For the bowing of others causes one to become Pharonic!

 

Hence the verses in the Quran when Subhanahu says, you thought it was good for you but it wasn’t!

 

Happy when it was bestowed…

 

فَأَمَّا ٱلۡإِنسَـٰنُ إِذَا مَا ٱبۡتَلَىٰهُ رَبُّهُۥ فَأَكۡرَمَهُۥ وَنَعَّمَهُۥ فَیَقُولُ رَبِّیۤ أَكۡرَمَنِ

 

And as for Man, when does try him his Lord and is generous to him and favors him, he says, "My Lord has honored me."

Surah Al Fajr, Verse 15

 

Tafseer e Jilani

Fa ammal insaanu: But as for the state of Man, Al Muzabzib, swaying between ehsan, goodness and kufran, ingratitude…

 

Ida mabtalaahu: when He places him in a trial, to test him and try him out…

 

Rabbuhu: His Lord, with richness and ease…

 

Fa akramahu: and honours him with rank and prosperity…

 

Wa na’amahu: and bestows him blessings in the form of wealth and children…

 

Fa yaqoolu: so he says, in gratitude because he receives some of the blessings, responding to the Generosity of Allah….

 

Rabbi akramani: my Lord honoured me and bestowed His Favour upon me by what he gave me from wealth and goodness.

 

… and feeling humiliated when it was restricted!

 

وَأَمَّاۤ إِذَا مَا ٱبۡتَلَىٰهُ فَقَدَرَ عَلَیۡهِ رِزۡقَهُۥ فَیَقُولُ رَبِّیۤ أَهَـٰنَنِ

 

But when does He try him and restricts for him his provision, then he says, "My Lord (has) humiliated me."

Surah Al Fajr, Verse 16

 

Tafseer e Jilani

 

Wa amma mabtalaahu: But when He tries him with affliction (of pain and discomfort), His Lord, with poverty and hardship after ease…

 

Fa qadra alayhi rizqahu: and limits his means of sustenance and reduces it and gives him only what is sufficient for him and what fulfills his need and what is his daily sustenance, (bihaysu) such that it does not increase beyond what he needs for his basic living…

 

Fa yaqoolu: so he says, complaining to Him with complaints before Subhanahu…

 

Rabbi ahaanani: my Lord degraded me and humiliated me so much so that He did not give me what He gave so and so even though faqr, a state of being without, is better than wealth because poverty, if it is joined with tasleem, surrender and raza, contentment, it will take its doer towards Jannat al Ma’awa and towards a kingdom that will never perish.

 

And riches, if they are not joined with gratitude and spending and going the extra mile, it will take its doer to the depths of fire and valleys of blazing flames.

 

For it only created greed!

 

وَتُحِبُّونَ ٱلۡمَالَ حُبࣰّا جَمࣰّا

 

And you love wealth with boundless love.

Surah Al Fajr, Verse 17-20

 

Tafseer e Jilani

 

Then said Subhanahu:

 

Wa: And this is because you all…

 

Tuhibboona al maala hubban: love money with boundless love, a lot, with a greed intense and a hope extreme and you do not feed the needy and the destitute, fearful that it (your wealth) will decrease.

 

Tangibles or intangibles, giving and withholding was explained to me from two angles. One, only Subhanahu decides it;

 

فَأَفْتَتِنَ بِحَمْدِ مَنْ أَعْطَانِي،

fa-af-tatina biham-di man a'-tani

And Then I would be tried by praising him who gave to me

 

وَأُبْتَلي بِذَمِّ مَن مَّنَعَنِي

wa ub-tala bidhammi mam-mana'ni

afflicted with blaming him who held back from me,

 

وَأَنتَ مِن دُونِهِمْ وَلِيُّ الإِعْطَاءِ وَالْمَنْعِ

wa anta min dunihim wali-yul-ia'-ta-i wal-man-i'

While You— not they— art patron of giving and holding back

 

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَّآلِهِ

allahumma sal-li a'la muhammadiw-wa a-lih

O Allah, bless Muhammad and his Household

 

So if one friend forgave me with a smile and another didn’t, she couldn’t. She was denied that ability.

 

Because that ability and capacity and capability is granted. That granting it seems from the exegesis of the verses that I have studied through Ghaus Pak (ra) comes from a person’s israar, insistence, that what they are doing is right.

 

Thus I remembered the verse, forgive them but stay away from them:

 

‏خُذِ ٱلْعَفْوَ وَأْمُرْ بِٱلْعُرْفِ وَأَعْرِضْ عَنِ ٱلْجَهِلِينَ ‎

 

Keep to forgiveness (O Beloved (peace be upon you) and enjoin the good,

and turn away from the ignorant.

Surah Al Araaf, Verse 199

 

Tafseer e Jilani:

 

And when their state is such and their insistence upon this purpose (of denial and being wayward);

 

Khud il afwa: Choose always (and make your habit), O Messenger who completes the Message (peace be upon you), the path of forgiveness and softness. And turn away from anger (of the type of being upset with someone when you can exercise ability to do something about it) and becoming hard, because this is in line with the affection of the status of Prophet-hood.

 

Wa’mur bil urf: And enjoin them with good deeds, calling them to the Way of Allah, with wisdom and softness of words, that nation in which you see the possibility of being guided, with the light of Prophet-hood and Closeness (with Allah).

 

Wa aa’rid ana jahileen: And avoid the ignorant who are stubborn. And if they argue with you, argue with them in the best way. Indeed your Lord knows well which of them is astray from His Path and He knows well also who is guided among them.

 

For it is the persistence that is the biggest barrier.

 

أللَّهُمَّ صَلِّ عَلَى مُحَمَّد وَآلِهِ

al-laahum-ma s'al-li a'laa muh'am-madiw-wa aaalih

1.O God, bless Muhammad and his Household,

 

وَصَيِّرْنَـا إلَى مَحْبُوبِكَ مِنَ التَّوْبَةِ

wa s'ay-yir-naaa ilaa mah'-boobika minat-taw-bati

2.make us go to the repentance that You lovest

 

وَأَزِلْنَا عَنْ مَكْرُوهِكَ مِنَ الإصْرَارِ.

wa azil-naa a'm-mak-roohika minal-is'-raar

3.and make us leave the persistence that You hatest!

 

In the end I had said one thing to my once friend.

“I was a goodness for you,” I said honestly without being boastful about it. “Like I thought you were a goodness for me. If you don’t believe that was the case, then there was never going to be a resumption after the rupture anyway.”

 

One’s own forgiveness lies not just in forgiving another which is what I previously thought. It lies in the seeking of it as well. They were both equally important. Perhaps that is why maghfira is the bridge that leads to the way out of hell.

Ramadan is the time for me to receive the harvest of those seeds I had given to Ghaus Pak (ra) in Rajab. I couldn’t even remember what those seeds were anymore. What were they? I kept asking myself drawing blanks.

 

I guess it doesn’t matter. What I will sow is what I earned for difficulty that came upon me from my self.

 

وَمَآ أَصَـٰبَكُم مِّن مُّصِيبَةٍۢ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُوا۟ عَن كَثِيرٍۢ ٣٠

 

And whatever befalls you of (the) misfortune, (is because) of what have earned your hands. But He pardons [from] much.

 

Surah Shoora, Verse 30

  

Tafseer e Jilani

 

Wa: And know Ayyoha al adlaal al haalika, O ones who are shadows that are vanishing in themselves…

 

Ma asaabakum mim museebat-in: that which befalls you of misfortune, harmful, painful…

 

Fabima kasabat aydeekum: so it is because it is the outcome of your own hands i.e. because of your perpetrating disobedience and sinful deeds…

 

Wa: and while (He knows it)…

 

Ya’fu: He forgives, Subhanahu…

 

An katheer: most of it. He does not punish you because of those sins with misfortune, showing you kindness and giving you ease.

 

But still He would forgive me, my Rabb!

 

That was what the Imam (as) invoked again and again and again in his prayers; those promises of forgiveness invoking His Exalted Names and Attributes in endless expression; Ya Arham Ar Rahimeen, The Most Merciful of Merciful, Al Lateef, The Most Gentle, Al Afuw, The Most Forgiving, At Tawwab, The Only Acceptor of Repentance,

 

يَدْعُوكَ بِيَا أَرْحَمَ الرَّاحِمِينَ وَيَا أَرْحَمَ مَنِ انْتَابَهُ الْمُسْتَرْحِمُونَ،

yad-u'wka beeaaa ar-h'amar-raah'imeen wa yaaa ar-h'ama mani antaabahul-mus-tar-h'imoon

He supplicates Thee: O Most Merciful of the merciful!O Most Merciful of those toward whom seekers of mercy keep on turning

 

وَيَا أَعْطَفَ مَنْ أَطَافَ بِهِ الْمُسْتَغْفِرُونَ ،

wa yaaa aa'-t'afa man at'aafa bihil-mus-tagh-firoon

O Tenderest of those around whom run seekers of forgiveness!

 

وَيَا مَنْ عَفْوُهُ أكْثَرُ مِنْ نِقْمَتِهِ،

wa yaa man a'f-wuhooo ak-tharu min-naqimatih

O He whose pardon is greater than His vengeance!

 

وَيَا مَنْ رِضَاهُ أَوْفَرُ مِنْ سَخَطِهِ،

wa yaa mar-riz''aahooo aw-faru min sakhat'ih

O He whose good pleasure is more abundant than His anger

 

وَيَا مَنْ تَحَمَّدَ إلَى خَلْقِهِ بِحُسْنِ التَّجاوُزِ ،

wa yaa man tah'am-mada ilaa khal-qihee bih'us-nit-tajaawuz

O He who seeks His creatures' praise with excellent forbearance!

 

وَيَا مَنْ عَوَّدَ عِبادَهُ قَبُولَ الإنَابَةِ ،

wa yaa man a'w-wada i'baadahoo qaboolal-inaabah

O He who has accustomed His servants to the acceptance of their repeated turning!

 

وَيَا مَنِ اسْتَصْلَحَ فَاسِدَهُمْ بِالتَّوْبَةِ

wa yaa mani as-tas'-lah'a faasidahum bit-taw-bah

O He who seeks to heal their corruption through repentance!

 

وَيَا مَنْ رَضِيَ مِنْ فِعْلِهِمْ بِالْيَسيرِ،

wa yaa mar-raz''eea min fia'-lihim bil-yaseer

O He who is pleased with the easy of their acts!

 

وَيَا مَنْ كَافى قَلِيْلَهُمْ بِالْكَثِيرِ،

wa yaa man kaafaa qaleelahum bil-katheer

O He who recompenses with the much their little!

 

وَيَا مَنْ ضَمِنَ لَهُمْ إجَابَةَ الدُّعاءِ،

wa yaa man z''amina lahum ijaabatad-dua'aa-i

O He who has made himself accountable to them to respond to supplication!

 

وَيَا مَنْ وَعَدَهُمْ عَلَى نَفْسِهِ بِتَفَضُّلِهِ حُسْنَ الْجَزاءِ،

wa yaa maw-waa'dahum a'laa naf-sihee bitafaz''-z''ulihee h'us-nal-jazaaa-i

O He who pledged Himself by His gratuitous bounty to give them excellent repayment!

 

For the Imam (as) evokes His Love by beseeching that he is not the worst of them all.

 

مَا أَنَا بِأَعْصَى مَنْ عَصَاكَ فَغَفَرْتَ لَهُ،

maaa ana bia'-s'aa man a's'aaka faghafar-ta lah

I am not the most disobedient of those who have disobeyed Thee

 

وَمَا أَنَا بِأَلْوَمِ مَنِ اعْتَذَرَ إلَيْكَ فَقَبِلْتَ مِنْهُ،

wa maaa ana bil-wami mani aa'-tad'ara ilay-ka faqabil-ta min-h

and whom Thou hast forgiven, nor am I the most blameworthy to offer excuses which Thou hast accepted,

 

وَمَا أَنَا بِأَظْلَمِ مَنْ تَابَ إلَيْكَ فَعُدْتَ عَلَيْهِ ،

wa maaa ana biz'-lami man taaba ilay-ka fau't-ta a'lay-h

nor am I the most wrongdoing of those who have repented to Thee, and to whom Thou hast returned

 

Just one who wants to return, pulling back from that insistence.

 

أَتُوبُ إلَيْكَ فِي مَقَامِي هَذَا تَوْبَةَ نَادِم عَلَى مَا فَرَطَ مِنْهُ

atoobu ilay-ka fee maqaamee had'aa taw-bata naadimin a'laa maa farat'a min-h

I repent to Thee in this my station, the repentance of one remorseful over what preceded from him

 

مُشْفِق مِمَّا اجْتَمَعَ عَلَيْهِ خَالِصِ الْحَيَاءِ مِمَّا وَقَعَ فِيْهِ ،

mush-fiqim-mim-maj-tamaa' a'lay-h khaalis'il-h'ayaaa-i mim-maa waqaa' feeh

hastily, apprehensive of what has gathered around him, pure in shame for that into which he has fallen,

 

عَالِم بِأَنَّ الْعَفْوَ عَنِ الذَّنْبِ الْعَظِيمِ لاَ يَتَعـاظَمُكَ،

a'alimin bian-nal-a'f-wa a'nid'-d'ambil-a'z'eemi laa yataa'az'amuk

knowing that pardoning great sins is nothing great for Thee.

 

وَأَنَّ التَّجَـاوُزَ عَنِ الإثْمِ الْجَلِيْلِ لا يَسْتَصْعِبُكَ ،

wa an-nat-tajaawuza a'nil-ith-mil-jaleeli laa yas-tas'-i'buk

overlooking enormous misdeeds is not difficult for thee

 

وَأَنَّ احْتِمَالَ الْجنَايَاتِ الْفَـاحِشَةِ لا يَتَكَأَّدُكَ،

wa an-na ah'-timaalal-jinaayaatil-faah'ishati laa yatakaa-aduk

putting up with indecent crimes does not trouble Thee,

 

وَأَنَّ أَحَبَّ عِبَادِكَ إلَيْكَ مَنْ تَرَكَ الاسْتِكْبَارَ عَلَيْكَ،

wa an-na ah'ab-ba i'baadika ilay-ka man tarakalis-tik-baara a'lay-k

and the most beloved of Thy servants to Thee is he who refrains from arrogance before thee

 

وَجَانَبَ الإِصْرَارَ، وَلَزِمَ الاسْتِغْفَارَ.

wa jaanabal-is'-raar wa lazimalis-tigh-faar

pulls aside from persistence, and holds fast to praying forgiveness!

 

It is no coincidence that two of the most important births of the Universe lie in these 10 days; the exalted Imam Hussain (as) today at sunset and the kindness of my life, Bibi Zainab (as) on Saturday at sunset. If there were moments when the Earths and the skies and the seven heavens have celebrated joy, without doubt these have been two of them.

 

My recent debacle in seeking someone's forgiveness just reconfirmed the inability of my nafs to change, to flare up and explode in anger. But it also showed me when I prayed the dua of the blessed Imam (ra) for the person exactly as I prayed it for myself, that whether there can be resumption after a rupture or not, on some plane of the Universe, we remain aligned. There is a happiness in that for me just as much as there is a peace. I just hope the other person can also sense that somehow.

 

One might then ask, if the nafs cannot change, and the capacity and capability is pre-assigned by Allah in His Infinite Knowledge as a function of one’s own insistence and persistence to only be stubborn and selfish, what’s the point?

 

The answer then is the dua. For it is the jewel of being His Banda, Servant, and when the words ring in the echo of the Imam’s (as), they carry within them not just his sound but also his emotion.

 

That emotion is being expressed by the blood of the exalted Imam Hussain (as). After what he endured at Karbala and then following it is harrowing in ways infinite and indescribable. The Imam (as) is the reason the faith survived. He is the reason I can call myself a Muslim today.

 

Otherwise if the Christians could abandon their faith because of the scandals of sexual abuse by their clergy, why wouldn't the Muslims reject theirs when the spiritual leaders would be the likes of Yazeed. The way the Imam Zain ul Abedin (as) addressed his Lord is with a love that is endlessly deep and intensely vulnerable. He cannot be denied and therefore, for the one who invokes his words, absolutely anything can happen.

 

Lines that did not exist in fate can appear and words in the tablets of decree ordained erased. Destinies can change and fires of hell finally be extinguished. Talk about a long time coming!

 

In 12 years of walking a path I have learnt that charity creates gratitude. Given the rule that peace of mind is only and only a consequence of gratitude, in the greatest of fortunes it became a practice per the command of my Spiritual Master.

 

Sadqa, attests the Quran, is also the only possibility of giving a loan to Subhanahu, qardan hasana. It is the means to receive the prayer of The Beloved (salutations and greetings upon him and his family as many as there are footsteps on the Earth from the beginning of time till the end of it).

 

In this Ashra, through the seeking of forgiveness, when I realized that I was given capacity another was denied, that gratitude emerged again. In an entirely different way that was deeply emotional and almost overwhelming. For it caused an outpouring of softness that was completely new for an other who was the "enemy."

 

Because of Maghfira, the bridge that connects the Mercy of the Divine with His Ni'jat.

 

In five days, that bridge will disappear. Of course its promise remains for anyone at anytime as is Subhanahu's Will but today it is promised. So even if the forgiveness cannot be sought of another because the ego cannot fathom it, even that's fine. But to not ask it of Khair ul Ghaifreen, The Best of Forgivers, why would anyone want to miss that moment.

 

لا تستهين بثواني الآستغفار

ولو لثانية واحدة 💢💓 فلا تعلم كم من الخير سترزق 🍃🍂🍃

وكم من بلاء سيرفع عنك 🍃🌸

 

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

ويبقى الأستغفار ➰💜➰

هو الجزء الأول للرجوع الى هدوء النفس ➿💦➿

ا⬜

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

THE AHLE BAYT (A.S.) IN THE WORDS OF IMAM HUSSAIN (A.S.)

 

The Ahle Bayt (a.s.) - In the words of Imam Husain (a.s.)

 

Among the fundamental tenets of Islam is the complete and comprehensive subservience to the Prophet (s.a.w.s.)’s progeny i.e. the Ahle Bayt (a.s.). The Prophet’s assertion in this regard, bears ample evidence to this doctrine.

  

“I leave in your midst two important legacies, viz. the Book of Allah (Quran) and my progeny, Ahle Bayt (a.s.). If you fasten on to them firmly after me, you shall never be deviated. “These two shall never separate (from each other) until they meet me at the fountain of Kauthar.”

 

The authenticity of this tradition is firmly established so as to dispel the need for references. It clearly purports that adherence to the Quran and Ahle Bait. (a.s.) alone will save a Muslim from the pitfalls and protect him from the clutches of Satan. An important criterion for complete obedience and subservience however, is that one be closely acquainted with the true leaders. For, to expect that level of obedience without proper recognition is both irrational and unreasonable. However, where the Ahle Bayt (a.s.) are concerned, one pertinent point that needs to be addressed is whether we are capable of totally comprehending their venerable station (on our own). Imam Sadiq (a.s.) proclaims, “Their intellect can never grasp (the Imam) and reflections will fall short of comprehending him.” (Usool al-Kafi, vol. 1, Kitab al-Hujjah)

 

Notwithstanding his phenomenal advancement, man is totally mystified and baffled when it comes to understanding the exalted position of the divinely guided Imams (a.s.). Their august position is impossible for man to perceive employing his own limited powers of perception. However, it would become much easier to discern their status in the light of tradition from infallible Imams (a.s.) themselves. Traditions from Imam Hussain (a.s.) in this regard are most fascinating providing us with an invaluable insight.

 

MAN IS UNABLE TO DIGEST THE VIRTUES OF THE AHLE BAYT (A.S.)

Imam Sadiq (a.s.) narrates thus “Some men approached Imam Hussain (a.s.) beseeching ‘O Aba Abdillah! Enlighten us with your virtues through which Allah has made you eminent’ Imam (a.s.) warned,

 

You will not be able to understand these merits nor do you have the capacity to digest them.’

 

However they persisted in their demands till Imam (a.s.) relented and said

 

‘Okay, if you consider yourselves capable of comprehending our position, then one of you may stay with me while the other two may stand at a distance. I will relate our virtues to the one with me. If he is indeed able to grasp it, I will willingly repeat it before the others.’

 

In accordance with Imam (a.s.)’s request, two persons distanced themselves while one of them remained with Imam (a.s.). Imam (a.s.) then began enumerating the superiority of the Ahle Bayt (a.s.), so much so that that man was stupefied. His countenance changed dramatically, turning pale, shock and disbelief written all over it. Later when his companions inquired from him, he, in his bewilderment, could evoke no response. (Al Kharaaej wa al-Jaraeh, vol 2 page 795 by Qutbuddin Raawandi, Muntakhab al- Basaaer, p. 108 by Saffar and Isbaat al-Hudaat, vol 5 p 194, hadith 34 by Shaykh Hurr Aamili )

 

Imam Sadiq (a.s.) relates another tradition that echoes the one above,

 

“A person approached Imam Hussain (a.s.) requesting him ‘Enumerate for me those virtues that Allah (the Glorified) has specifically bestowed on you.’ Imam (a.s.) cautioned, ‘You shall find it difficult to digest our virtues’.

However that man did not desist and Imam (a.s.) yielded to his demands

by narrating only one tradition. Imam had not yet finished with his narration, that the man’s condition metamorphosed radically and his hair and beard turned completely white. Immediately, he was made to forget that tradition. Later Imam (a.s.) said,

“It was only with Allah’s mercy that my narration was erased from his memory.’ (Al Kharaaej vol 6 page 795, Behaar al Anwaar vol 25 page 379 Had. 27, Isbaat al-Hudaat, vol. 5 page 195 Had. 35)

 

The conclusion from the above traditions is evident. The Ahle Bayt (a.s.) and their virtues are beyond human intellect. Indeed man can only fathom them with Allah’s mercy. Not surprisingly then, Imam Sajjad (a.s.) has claimed,

 

“I am afraid that if I reveal (to you) the treasures of my knowledge, you may declare my murder to be admissible.” This is precisely why Imam (a.s.) has declared “Short ofGodhood, you may attribute us with anything.

  

AHLE BAYT (A.S.) CREATION PRECEDED THAT OF HAZRAT ADAM (A.S.)

Habib b. Mazaahir (may Allah illumine his countenance) inquired from Imam Hussain (a.s.) “In what form did you exist before the creation of Hazrat Adam (a.s.)?” Imam (a.s.) replied:

  

AHLE BAYT (A.S.) CREATION PRECEDED THAT OF HAZRAT ADAM (A.S.)

Habib b. Mazaahir (may Allah illumine his countenance) inquired from Imam Hussain (a.s.) “In what form did you exist before the creation of Hazrat Adam (a.s.)?” Imam (a.s.) replied:

 

We existed in shadows of light hovering near the Arsh (Allah’s throne). We were the ones who imparted to the angels the method of glorification of Allah and His worship and His veneration. ” (Behaar al-Anwaar, v.60, p. 311)

  

AHLE BAYT (A.S.) -THE FOUNDATION OF ISLAM

Imam Baqir (a.s.) narrates from Imam Hussain as who recounts “In his farewell Hajj, the Prophet (s.a.) after performing all the necessary rituals of Hajj , mounted his steed and declared, “None shall enter the Paradise save a Muslim.” This prompted Abu Zar Ghaffari (r.a.) to ask the Prophet (s.a.) ‘O Messenger of Allah (s.a.)! Tell us what is Islam? Holy ‘ Prophet (s.a.) elaborated

“Islam is devoid of any robe but the robe of piety and self-restraint. Modesty is its splendour. Waraa and abstinence are its criteria, (waraa means to practice abstinence even in one’s thoughts or at least to make an attempt in that direction). Religion is its perfection while action is its consummation. Every structure necessitates a foundation and the love of Ahle Bayt (a.s.) is the foundation of Islam. A structure is as good as its foundation. For an insipid foundation will spell imminent collapse for the structure. ” ‘ (Ibid. v.68, p. 281, narrating from Al-Mahaasin by al-Barqi ).

 

BENEFITS OF ATTACHMENT WITH THE AHLE BAYT (A.S.)

1. Aban b. Taghlab narrates from Imam Husain (a.s.) who said

 

“One who loves the Able Bayt is from the Ahle Bayt.”

 

Incredulously I asked Imam “From the Ahle Bayt?!” Imam (a.s.) reiterated thrice emphatically, “Yes, from us, the Able Bayt! Certainly the one who follows us is from us.” (Nuz’ah al-Naazir wa Tanbeeh al-Khaatir, p. 58, H 19)

This tradition explicitly states that love for the Ahle Bayt (a.s.) is a necessary, but not a sufficient condition for being accounted among them. Love apart, one’s deeds must also mirror their deeds.

 

2. Imam Hussain (a.s.) narrates,

“Love of the Ahle Bayt (a.s.) sheds sins like the gust of wind sheds leaves from the trees. Then one who claims to be our friend must don the garb of piety and virtue and repeatedly seek forgiveness from Allah with contrition. Inshallah, his sins will be pardoned.” (Footnotes of Taarikh Ibn Asaakir, p. 159).

 

3. The Chief of the Martyrs, Imam Husain (a.s.) declares

  

“Enjoin on yourselves the love of Ahle Bayt for only our adherent will receive our intercession” (Ehqaaq al-Haqq by Qaazi Noorullah Shustari, v.11,p.591)

 

All the above mentioned traditions are unequivocal in their suggestion. They reiterate in no uncertain terms that only strict adherence to the Ahle Bayt (a.s.), in both letter and spirit, will merit any kind of intercession on the Day of Judgement.

 

THE ASSAULT OF CALAMITIES

 

Imam Hussain (a.s.) elucidates, “By Allah! Poverty, deprivation, indigence and martyrdom afflict our Shias faster than wild horses and a raging storm.” (Behaar al-Anwaar, v. 67, p. 246)

 

This tradition asserts that claims of proximity to the Ahle Bayt by no means entail automatic immunity from misfortune and adversity. Rather, a Shia should be equipped for calamities. For surely, adversity is the acid test of a person’s faith and separates the wheat from the chaff. Besides, sufferings and calamities are the factors underlying true friendship and devotion. Traditions also echo this sentiment thus,

 

“Every misfortune guises love.”

 

However, that is not to say that being a Shia is a precursor for perpetual misfortune. No, a Shia may also get a taste of the finer things in life like wealth, riches and other comforts, if Allah so wishes. As Quran proclaims,

“He does as He pleases.”

  

HOSTILITY TO THE AHLE BAYT (A.S.)

Imam Hussain (a.s.) reminisces,

 

“In the Prophet’s era, we used to identify the hypocrites by their animosity towards Ali and his children (a.s.).” (Uyoono Akhbaar al-Reza, vol. 2, page 72 by Shaykh Sadooq r.a.).

 

Indeed, it is ironical how the Ahle Bayt (a.s.) despite their perfection and infallibility had to counter such severe hostility and oppression from the Ummah. Imam Hussain (a.s.) also wonders aloud

“I am unable to comprehend why the people oppose us and despise us, while certainly we are the edifice of mercy, the tree of Prophethood and the mines and treasures of knowledge.” (Nuz’ah al-Naazir, p. 85)

 

But what lead to this malice and hatred? When were the seeds of this hostility sown and where were they nourished? Replies to these questions are unfolded on the day of Ashoora, when Imam Hussain (a.s.) beseeches the enemy and demands from them the reason for their enmity and viciousness. His blood thirsty adversaries reply succinctly:

 

“Because of hatred for your father (Ali b. Abi Talib (a.s.)”

 

Imam Zamana (a.t.f.s.) has articulated this sense of hostility against Ali (a.s.) in Duae Nudbah with stirring melancholy,

 

“….And after the Prophet, Ali was a guidance from deviation, a light from (blinding) darkness, the strong cord of Allah and His right path. His proximity in ties of relationship with the Prophet unparalleled and his stature in religion is without precedent. And none can emulate him in his virtues. He treaded the path treaded by the Messenger of Allah, may bless them both and their progeny And he contended on (the basis of) interpretation and he was not distracted from the way of Allah by the accusation of any accuser. Indeed he spilled the blood of the Arabian warriors, slew their valiant fighters and vanquished their wolves. As a result, their (the Meccan idolaters) hearts were filled with malice and animosity due to the battles Badr, Khaiber, Hunain, etc. Then, the

Ummah was adamant on his detest, gathered to cut all relations with him and take revenge from his children. Till such a time that he killed the violators of allegiance, the unjust and the renegades (i.e. in the battles of Siffin, Naharwan and Jamal). And when his life term was about to end, the most accursed wretch from the last era, following the one of the earlier era (referring to Qedaar Bin Salaf, the murderer of the she-camel of Allah, the miracle of Prophet Saaleh), martyred him.” (Extracts from Doa-e-Nudbah).

   

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وَاسْتَغْفِرِ اللَّهَ ۖ إِنَّ اللَّهَ كَانَ غَفُورًا رَّحِيمًا 💫 And seek forgiveness of Allah. Indeed, Allah is ever Forgiving and Merciful.

 

الإستغفار وطن للخائفين ،‏ ضماد للبائسين ، سعاده للتائهين ، فرج للمكروبين ، ‏غفران للمذنبين ، شفاء للمتألمين .💎.

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

اعوذ بالله ..💭

من يوم أغادر فيه الحياة .. وعلى عاتقي ذنوب لم تُغفر استغفرك يا إلهي من كل .💙.

ذنب وخطيئة وأتوب إليك

🔸🔹🔸

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

وتطيـب الحياة 🌸

لمن يستغفر.... 💫🌺💫

 

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

في "منى " .. استوى الغني و الفقير .. الكبير و الصغير .. السيد و العبد .. كلهم في لباس واحد.. لبسوا من اللباس ما يكاد يغطي أجسادهم فقط .. لباس أبيض نقي .. نسأل الله ان يتقبل منّا و منهم .. و أن نكون ممن رجع كيوم ولدته أمه =")

 

In the "Hajj".. Black & white, Poor & rich, Big & small .. all kind of people are wearing them same thing.. as if they were all from the same country and from the same level ! There were coming from all over the world, wearing the same thing, doing the same thing .. only to have the acceptance, and forgiveness from Allah (( this image was taken from "Mena" ))

   

/* My GUNIS :

 

أول صورة بيعت لي ..

Ramzan is the month of forgiveness. A great chance gifted to us by Allah Almighty to wash away our sins. So lets all ask forgiveness from Allah. May He forgive us all and guide us to the straight path. Ameen!

 

"Call on Me; I will answer your (Prayer)..."

- Holy Quran [40:60]

  

Pic courtesy of exactfun.com

اللهم إني أستغفرك لكل ذنب

يعقب الحسرة ، ويورث الندم ، ويحبس الرزق 🍂🍂

ويرد الدعاء.

ربِّي إن كان هناك ذنب

يحول بيني وبين تيسير أموري، فإغفره لي .🍂🍂.

ا⬜

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

On the authority of Abdullah bin Omar, who said: The messenger of Allah,Muhamad Peace be upon him took me by the shoulder and said:

 

"Be in the world as though you were a stranger or a wayfarer."

  

This shows us a clear sign that for the believer, our aspirations should not be based in this world. This world is not our real home. We are in fact moving towards another destination, the Hereafter, which will be our permanent home and resting place. We should therefore be careful not to plant our hearts and minds too firmly on this earth, but rather our longing and motives should be for the Hereafter.

 

The lesson for the believer is that if there is anything in this world that they do not get, it should not have a great effect on their emotions. Our Paradise is not in this world. We do not need to strive for the best car, the best house or the best clothes, because these things are just fleeting, with no permanence. Our home in the Hereafter on the other hand, is for eternity. Allah, all praises and glory be to Him, tells us in the Qur’an:

 

“Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition to increase wealth and children. [In reality, it is] like the example of a rain whose [resulting] plant growth pleases the disbelievers. When it dries and you see it turn yellow, and then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion?” (Surah al-Hadeed:20)

 

SubhanAllah. “And what is the worldly life except the enjoyment of delusion?” Take a moment to reflect on what Allah is telling us. This life is merely amusement and a diversion. It should be of no value to us, except in as much as it is as path to the Hereafter.

 

The Urs Mubarik of Hazrat Imam Hassan (as)

 

Translated from the Punjabi from a narration by Pir Naseeruddin Naseer (Ra):

 

“One day the blessed Imam (as), the eldest son of Bibi Fatima az Zahra (as), was passing through a street sitting on a donkey, (the preferred ride of the Prophets and Auliya Karam, the Friends of God). By the road side sat an old beggar. His clothes were tattered and torn and he was covered in dirt and grime. The man was getting ready to eat some stale bread and broth that he seemed to have made by crushing pieces of the bread itself.

 

The Imam (as) looked handsome in his garments as he came by. He was always most beautifully dressed. As he passed, the old man called out to him, ‘Come Sarkar (O lord), join me to eat my food.’”

 

The term of calling out to someone in Punjabi is called Sad, Pir Sahib explained. For example, the way one might invite a person to sit with them to eat something. In this particular case of being asked by a stranger, we all normally say, “No thank you, please continue, Bismillah!”

 

Then he continued the story:

 

“So this man was sitting on the ground. The Imam (as) turned his attention towards the beggar and saw his state, his broken pieces of bread scattered on the earth in front of him. For a moment the thought came to him, “Look at me and look at him, look at where I am and look at where he is.”

 

But then instantly, his eyes turned towards the Heavens and he was reminded as he thought of His Lord, “Allah is Al Ghani, The Generous One, He is As Samad, The One who is above everything. You are not an ordinary man. You are the grand-son of the Prophet of God (peace be upon him and his family). You are the semblance of Mustafa (peace be upon him and his family). There has never been one like you before and there will never be one like you again.”

 

Imam Hassan (as) alighted from the donkey in his clean, new clothes and sat down on the road beside the old man who offered him the broken bits of the bread.

 

Pir Sahib (ra) interjected again. “You and me, we can’t eat that food. We would be disgusted by it. But Hassan (as) was born in the house of his grandfather, the one who chose faqr himself and said, “Al faqro fakhri – Modesty is my pride.”

 

The Imam (as) ate a little bit of the food as every passerby stared at him. Then he took his leave. As he left he asked the man, “Are you happy?” The old man replied, “Indeed, I am happy.”

 

When the Imam (as) rode past him, the old man called out behind him. “No doubt, there goes the son of Prophets.”

 

The Incident of His Passing

 

Also translated from a narration by Pir Naseeruddin Naseer (ra):

 

When the Imam (as) was poisoned, he was 47. It is recorded that when he passed away, the men and women of Medina wept for three days. For a whole year, the women of Bani Hashim mourned.

 

When the funeral was taking place and the coffin was lifted, Marwan Ibn Hakam started crying as well. Marwan was the arch enemy of the Imam (as). The same Marwan who created turmoil in his life throughout it, that Marwan wept. Hazrat Ayesha (ratu) was in a state of deep sadness and offered her space of burial next to Nabi Kareem (peace be upon him and his family) for Imam Hassan (as). Marwan was the one who refused to allow the burial to take place there and obstructed it.

 

But still he wept.

 

When Imam Hussain (as) saw him crying he turned to him and said, “There wasn’t single cruelty you did not subject my older brother to in every living moment of his life. So what is it that is making you so sad today? Where are these tears coming from for him?”

 

Then Marwan replied (and Pir Sahib (ra) marks the moment with the audience with the words, ‘Listen to the words from an enemy’): “The way that I behaved with him all of these years, the way that I treated him, there is no one on this entire Earth that could have borne that kind of mistreatment in the manner that he did.

 

So today I cry because I am reminded of his hilm, (the trait of being haleem – to be calm, forbearing, not hasty, exhibiting moderation, lenience). I cry to pay tribute to his patience and his steadfastness. I cry today thinking, he was like a mountain. Who will ever be like Hassan again…”

 

All of my trip in Hunza, in constant awe of scale, I thought of the Imam (as) and I uttered Allah Subhanahu's Name - Al Haleem, seeing it for the first time with my eyes.

 

From the root ha, laam, meem, which has the following classical Arabic connotations the word Haleem means: to be forbearing, mild, lenient, clement, to be forgiving, gentle, deliberate to be leisurely in manner, not hasty, to be calm, serene, to manage one’s temper, to exhibit moderation.

 

200. The kind word and seeking forgiveness is better than giving harshly. And Allah is Ghani un, Haleem

 

‏ قَوْلٌۭ مَّعْرُوفٌۭ وَمَغْفِرَةٌ خَيْرٌۭ مِّن صَدَقَةٍۢ يَتْبَعُهَآ أَذًۭى ۗ

وَٱللَّهُ غَنِىٌّ حَلِيمٌۭ ‎

 

A kind word and seeking forgiveness are far better than charity followed by hurting his heart.

And Allah is All-Sufficient, All-Forbearing.

Surah Al Baqarah, Verse 264

 

Tafseer e Jilani

 

Qaulum ma’roof-un: A kind word, beautifully turning away a sa’il, the one asking for something, this refusal must emerge in the best etiquette…

 

Wa maghfirat-un: and seeking forgiveness from Allah after refusing the person, deeply regretful of the absence of the blessing of spending.

 

Khair-un min sadqatayy yatba’uha ada-an: Far better is this than the charitable deed followed by hurting a heart because this manner of speaking (kindly) will bring rewards and giving this kind of sadqa, that injures someone’s feelings, is deserving of Allah’s Wrath.

 

Wallahu Ghani-un: And Allah Subhanahu is Self-Sufficient, (unaffected) by your spending, whether you give kindly or rudely to the poor who are from the family of Allah.

 

Haleem: He does not haste in holding to task the one who gives or the one who hurts.

 

212. The Prophet Ibrahim (as) is the sigher and he is haleem.

 

إِنَّ إِبْرَهِيمَ لَأَوَّهٌ حَلِيمٌۭ

 

Indeed, Ibrahim was compassionate, understanding.

Surah At Tauba, Verse 114

 

Tafseer e Jilani

 

Inna Ibrahima: Indeed, Ibrahim (as), despite him being steadfast in his friendship with Allah…

 

La awwahun: surely, he was the most sighing one, sighing frequently and feeling sadness in such things (asking forgiveness for his uncle)…

 

Haleem-un: most affectionate and merciful towards the Ahlal

Ghaflat, the people who are heedless and in forgetfulness because it (his sighing and affection) appeared due to his tenderness and his beauty.

 

Subhan Allah!

 

213. And everything sings His Praises, the seven skies and earth and He is Haleem-un Ghafoor.

 

‏تُسَبِّحُ لَهُ ٱلسَّمَوَتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ

وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ

إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا ‎

 

Glorify to Him the heavens seven and the earth and whatever is in them.

And there is not any thing except glorifies His Praise, but not you understand their glorification. Indeed, He is Ever-Forbearing, Oft-Forgiving.

Surah Al-Isra’, Verse 44

 

Tafseer e Jilani

 

How do you forget and become unaware of the proofs of His Truthful Tauheed, One-ness and His witnessing, O ones who are wayward and make others astray as well, even though you have been set up on the nature of Ma’rifat, Recognition and Tauheed, One-ness, and despite that…

 

Tusabbihu lahu: (The Seven Heavens) praise Him and His Essence is hallowed from association and children and anyone like Him or an example of Him…

 

As samawatu as-saba’u: which are storied upon each other, hanging, stacked in rows, which are organized upon the highest mechanism and how amazing it is, along with what is in them from the different coloured planets and shapes and orbits and movements and effects layered in them.

 

And along with that in them are from wonders of creation and strange innovations and upgradation which we had no knowledge of except that we have been told without its count. All of this reveals the One-ness of The One who created it and its Originator…

 

Wal ardo: and the Earth as well and what is in it from the varieties of vegetation and metals and animals which are impossible to count for the tongues of the ones seeing and using their intellect, who take lessons and reflect upon the creations of Allah Al Haqq and His amazing inventions…

 

Wa man fi hinna: and who is between them (Heavens and Earth) from the angels and humans and Jinn, set up upon the worship of Al Haqq, The Truth and His Mari’fat, Recognition.

 

Wa: And overall…

 

In min shay-in: there is nothing which is called a thing and upon it is a shadow of being in existence…

 

Illa yusabbiho bi hamdihi: except that it speaks His Praise i.e. it sanctifies Him and glorifies Him (free) from the mixture of happening and possibility, some of them in states and some by words, especially the strongest signs of possibility which are giving birth and being born from.

 

Wa lakin la tafqahoona: But you do not understand, O ones who are absorbed in a state of being transgressors and willfulness…

 

Tasbiyhahum: their praises because of the absence of your occupation on pondering and consideration upon the creations of Allah and reflecting upon His Signs. Actually you deny them and persist upon finding faults in them with stubborn determination and with arrogance and associate others with Him, may Allah give us refuge from this.

 

For this reason, you become deserving of extreme punishment and being made an example of. Still, He gives you time…

 

Innahu kana Haleem-an: indeed He is Haleem, not hasty in revenge and punishment in the hope that perhaps, maybe you will gain admonition and return with repentance and regret upon the way of sincerity, so He forgives your mistakes, all of them.

 

Indeed, He is…

 

Ghafoor-an: All Forgiving for the ones who return and repent and the ones who keep returning to Him with complete nadam, regret and ikhlas, sincerity, even though their mistakes are great and their sins extreme.

  

 

Comments and Critic are highly appreciated.

  

Behind the scene description: Night to Day time-lapse of the Uniten mosque by the lake. Arriving late a few minutes earlier, I thought that I had missed the best moment that morning. Alhamdulillah, the lights that came later is for me, one of a great looking sunrise I have seen.

 

Location description: Uniten mosque or known as 'Masjid Uniten' located at Universiti Tenaga Nasional, Putrajaya Campus,Km 7 Jalan Kajang Puchong ,43000 Kajang, Selangor Darul Ehsan. In the early establishment of 'Masjid Uniten' it was placed under the administration of the Chancellery. Then set up a special unit called the 'Unit Pentadbiran Agama' (UPA) to handle the affairs related to Islam in UNITEN. Establishment of the UPA is the idea of the YM Engku Hashim Al-Idrus the Deputy Rector UNITEN in 1999.

  

Note:

(From wikipedia) Istighfar (Arabic: استغفار‎ istiġfār), also Astaghfirullah or astagfirullah (Arabic: أستغفر الله‎ ʾastaġfiru l-lāh) is the act of seeking forgiveness from God. This act is generally done by repeating the Arabic words astaghfirullah, meaning "I seek forgiveness from Allah". It is considered one of the essential parts of worship in Islam.

 

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Hafidz Abdul Kadir / © All rights reserved

قال الفضيل بن عياض :

لم أجد غذاءً ولا دواءً خير من الاستغفار، حتى في الأرَق إن استغفرت قال الشيطان لأدعنّه ينام خيرٌ لي من استغفاره ! ...💚

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

سعياً للأُمنيات

استغفروا كثيراً.... 💫🌺💫

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

اللهم اغفر 🙏💦🙏

للمؤمنين والمؤمنات والمسلمين والمسلمات ➰💖✨💖➰

الأحياء منهم والأموات ☘️✨☘️

ا⬜

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

لا تستهين بثواني الآستغفار

ولو لثانية واحدة 💢💓 فلا تعلم كم من الخير سترزق 🍃🍂🍃

وكم من بلاء سيرفع عنك 🍃🌸

 

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

استغفر ليزهر قلبك .. #استغفر_الله الذي لا إله إلا هو الحي القيوم وأتوب إليه .💫🌼. I seek #forgiveness_from_Allah, the Magnificent, whom there is non worthy of worship but Him, the Living, Al-Qayyum, and I repent to him,”

💟💟💟💟💟 يقول ابن القيم رحمه 💟💟💟💟💟

 

أتظن أن الصالحين بلا ذنوب ؟!

 

إنهم فقط ، استتروا ولم يُجاهروا ، واستغفروا ولم يُصروا ، واعترفوا ولم يبرروا ، وأحسنوا بعدما أساؤوا ..✅✅✅

اللهم يا سامع الصوت ويا سابق الفوت ويا محيي العظام بعد الموت نستغفرك من كل الذنوب والخطايا ونتوب إليك. 💫🌺💫

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

Ramadan, the month of blessings, forgivess and barakah, is finally here and there in no better time to reflect deep within ourselves, increase our good deeds and ask sincere forgiveness from (ALLAH)

We pray allah increases our patience, taqwa, truthfulness and pure intentions. and we pray that he blesses us with many opportunities to increase our knowledge in everything that is beneficial to us.

لا تيأس بسبب تقصيرك، رعاك الله📍

 

قـال شيخ الاسلام ابـن تيمية رحمه الله :

"لابد للسَّالِك من تقصير وغفلة ، فيستغفر الله ويتوب إليه، فإن العبد لو اجتهد مهما اجتهد لا يستطيع أن يقوم لله بالحق الذي أوجبه عليه فما يسعه إلا الاستغفار والتوبة عقيب كل طاعة"

⬜

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

لعل علاج همّك ..

في جرعة استغفار و تسبيح أو صدقة ودعوة في جوف الليل

فلا تبخل على نفسك .🎋.. 💫🌺💫

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

أستغفر الله من كل ذنب

يعقب الحسرة .. ويورث الندامة .. وحبس الرزق .🌾🍂🌾.

ويرد الدعاء .🎋.

 

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

أكثر من الاستغفار

فإن لله نفحات لا ينالها إلا المستغفر..🍃🌸

 

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

اللهم اغفر

للمسلمين والمسلمات الأحياء منهم والأموات ➰

ا⬜

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم ➰💦➰💙➰

وأتوب إليه .✨🌴➿♥️〰️✨

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

ذنبي و إن ملأ البحار

فأنه في بحر

عفوك يا كريم قليلُ ..💚

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

قيل لأحد السلف كيف أنت ودينك ؟

فقال : تمزقه المعاصي وأرقعه بالاستغفار 🍂🍂

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him

الاستغفار نعمة من الغفار

من داوم عليها وجد أثرها في نفسه وماله وأهله

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

أستغفرك ربي

حتى تغفر .. حتى ترضى .🌾💛🌾.

حتى تطيب الحياة .🍂.

🔸🔹🔸

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

لا تمل من الاستغفار .🍒.

أليس كلما أتسخ ثوبك غسلته كذلك كلما أذنبت استغفر 💫🌺💫

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

من اتصف بصفة الإستغفار

يسّر الله عليه رزقه

وسهَّل عليه أمرَه وحفظ عليه شأنه وقوته .. 💫🌺💫

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

بالاستغفار

يتسع ضيق صدرك 💫🌺💫

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

اجعلوا لكم وقتاً للإستغفار ⏱

ولو ربعَ ساعةٍ يومياً فهو فرجُ للهمومِ ومخرجٌ للمتضايقين

وعافيةٌ من كل بلاء .🌹

#استغفر_الله العظيم وأتوب إليه .💦...

 

“I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him,

فقلتُ استغفروا ربكمْ إنهُ كان غفارا 💫 And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.

 

أبشروا بالغيث المدرار مع الاستغفار 🍃

بالإستغفار تنجلي هموم ، وتُحط خطايا والأوزار ، وتُرزق بالمال والبنين .🌸🍃

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

كلما وجدت نفسك

صامتاً ... استغفر الله 💫🌺💫

 

#استغفر_الله العظيم الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🌺

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

#استغفر_الله العظيم

الذي لا إله إلا هو الحي القيوم

وأتوب إليه 🌾🌸

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is none worthy of worship but Him, the Living, Al-Qayyum, and I repent to him .

وتطيـب الحياة 🍃🌸

لمن يستغفر #استغفر_الله الذي لا إله إلا هو

الحي القيوم وأتوب إليه .🍃🌸🍃.

 

I seek #forgiveness_from_Allah, the Magnificent, whom there is non worthy of worship but Him, the Living, Al-Qayyum, and I repent to him,”

006306_ Narrated Shaddad bin Aus:

 

The Prophet (ﷺ) said "The most superior way of asking for forgiveness from Allah is: 'Allahumma anta Rabbi la ilaha illa anta, Khalaqtani wa ana `Abduka, wa ana `ala `ahdika wa wa`dika mastata`tu, A`udhu bika min Sharri ma sana`tu, abu'u Laka bini`matika `alaiya, wa abu'u laka bidhanbi faghfir lee fa innahu la yaghfiru adhdhunuba illa anta." The Prophet (ﷺ) added. "If somebody recites it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody recites it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise."

 

کہا ہم سے عبداللہ بن بریدہ نے بیان کیا ان سے بشیر بن کعب عدوی نے کہا کہ مجھ سے شداد بن اوس رضی اللہ عنہ نے بیان کیا اور ان سے رسول اللہ صلی اللہ علیہ وسلم نے کہ سیدالاستغفار ۔ ( مغفرت مانگنے کے سب کلمات کا سردار ) یہ ہے یوں کہے ، ‏ اے اللہ ! تو میرا رب ہے ، تیرے سوا کوئی معبود نہیں ۔ تو نے ہی مجھے پیدا کیا اور میں تیرا ہی بندہ ہوں میں اپنی طاقت کے مطابق تجھ سے کئے ہوئے عہد اور وعدہ پرقائم ہوں ۔ ان بری حرکتوں کے عذاب سے جو میں نے کی ہیں تیری پناہ مانگتا ہوں مجھ پر نعمتیں تیری ہیں اس کااقرار کرتا ہوں ۔ میری مغفرت کر دے کہ تیرے سوا اور کوئی بھی گناہ نہیں معاف کرتا ۔ آنحضرت صلی اللہ علیہ وسلم نے فرمایا کہ جس نے اس دعا کے الفاظ پر یقین رکھتے ہوئے دل سے ان کو کہہ لیا اور اسی دن اس کا انتقال ہو گیا شام ہونے سے پہلے تو وہ جنتی ہے اور جس نے اس دعا کے الفاظ پر یقین رکھتے ہوئے رات میں ان کو پڑھ لیا اور پھر اس کاصبح ہونے سے پہلے انتقال ہو گیا تو وہ جنتی ہے ۔

 

لسلام عليكم ورحمة الله وبركاته

 

شداد بن أوس رضي الله عنه : عن النبي صلى الله عليه وسلم : سيد الاستغفار أن تقول : اللهم أنت ربي لا إله إلا أنت ، خلقتني وأنا عبدك ، وأنا على عهدك ووعدك ما استطعت ، أعوذ بك من شر ما صنعت ، أبوء لك بنعمتك علي ، وأبوء لك بذنبي فاغفر لي ، فإنه لا يغفر الذنوب إلا أنت قال : ومن قالها من النهار موقنا بها ، فمات من يومه قبل أن يمسي ، فهو من أهل الجنة ، ومن قالها من الليل وهو موقن بها ، فمات قبل أن يصبح ، فهو من أهل الجنة .

 

#شرح_الحديث ::

 

أخبَر ﷺ بأنَّ «سيِّد الاستغفارِ»، أي: أفضلَ صِيَغ الاستغفار و أكثرَها ثوابًا، وسُمِّيَ سَيِّدًا لأنَّه جامِعٌ لِمَعانِي التوبةِ كلِّها، وهو قولُ المُسلمِ: اللَّهُمَّ أنتَ ربِّي، لا إله إلَّا أنتَ، خلقتني وأنا عبدُك»، فهذا إقرارٌ بتفرُّد الله تعالى بالرُّبوبِيَّة والأُلوهِيَّة وبالخَلْق، ثُمَّ أقرَّ بخُضوعِه وعُبودِيَّتِه لله تعالى فقال: «وأنا عبدُك»، ومن تمامِ العبوديَّة: الالتزامُ بالعهد الَّذِي أُخِذ عليه بالالتزامِ بالتوحيدِ والشرعِ أمرًا ونهيًا، فقال: «وأنا على عهدِك ووعدِك»، فأخبَر بأنَّه مُصدِّقٌ مؤمِن بوعدِ اللهِ تعالى بالثوابِ على عَملِه، وبالقيامةِ، وبكلِّ ما وَعَده، ثُمَّ قيَّد هذا بالقُدرة، فقال: «ما استَطعتُ»، أي: أنَّ التِزامَه بكلِّ هذا بِحَسَبِ قُدرتِه، وفي هذا إقرارٌ منه بضَعفِه وحاجتِه لتوفيقِ مَوْلَاه؛ ولهذا قال: «أعُوذ»، أي: أَحتمِي «بك مِن شرِّ ما صنَعتُ»، و«أَبُوءُ»، أي: أَعترِف «لك بنِعمتك عليَّ، وأَبُوء»، أي: أَعترِف «لك بِذَنْبِي، فاغفِر لي؛ فإنَّه لا يَغفِر الذنوبَ إلا أنت»، وفي هذا إقرارٌ بالذنبِ، وأنَّه مِن صُنع المرءِ نفسِه، وقد أقرَّ واعترَف بأنَّه لا يَغفِر الذنوب إلا الله لِكَمَالِ مُلكِه، ولذا استَعاذ به من شرِّ صَنِيعِه، وبيَّن بقوله: «أبوء لك بنِعمَتِك عليَّ» أنَّ عِصيانَه لم يكُن لِجُحودٍ لنِعَم الله عليه، بل هو مُقِرٌّ بها، وأنَّ مَعصِيَتَه كانتْ عن هَوًى وجَهْلٍ.

ثُمَّ بيَّن ﷺ أجرَ هذا الذِّكرِ، فقال: «ومَن قالها مِن النَّهار موقِنًا بها»، أي: بكلِّ ما تضمَّنَتْه من معانٍ وبثوابِها «فمَات مِن يومِه قبلَ أن يُمْسِيَ، فهو من أهلِ الجنَّةِ، ومَن قالها من اللَّيْلِ وهو موقِنٌ بها، فمات قبلَ أن يُصبِحَ، فهو من أهلِ الجنَّةِ» .

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ

وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

 

And if they, when they have wronged their own souls, would come to you (O dear Prophet Muhammad (peace and blessings be upon you) to seek forgiveness from Allah, and if the Noble Messenger (peace be upon him) asked Allah for forgiveness for them, they will certainly find Allah as the Acceptor Of Repentance, the Most Merciful.

 

Surah An-Nisa, Verse 64

 

www.youtube.com/watch?v=fx-51G3fQig