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Enlightenment of The Hereafter
Enlightenment of The Hereafter
Enlightenment of The Hereafter
Aù_s^B_
The love of God is the very life blood of the Faith of Islam.
Heart
Bring thy Lord to remembrance in thy (very) soul,
with humility and in reverence.
Page
2. Foreword 3
6. Divine Atttributes 50
13. Going round and inviting people towards Allah. (Gusht) 105
15. Unseen help will be bestowed by Allah on those who set out on His path. 108
Invitation (Da'wah) towards Allah is the sympathy for the whole universe.
It opens the door of Lord's help.
The outstanding sign of Da'wah is that it has the strength to attract the compassion,
satisfaction and love of Allah Ta'ala.
The Invitation towards Allah connects man with his Creator, Allah (Soubhanahu Wata'ala).
Turning back on the Invitation (Da'wah) towards Allah is the greatest sin among sins.
If one strives for the prosperity of the religion, he will reach the Sustainer (Lord, Allah) of
all. The plan of the Hereafter depends upon the religion.
In order to propagate the Divine message of Islam, this book "Enlightenment of the
Hereafter", was compiled with sincere intention. The compiler wished nothing but the good
pleasure of the Creator of the universe. While undertaking this task a great deal of invisible
help had been obtained from Allah Ta'ala.
"Enlightenment of the Hereafter" was first published in Burmese. It was meant to be
read and studied and to enable the Muslims to make it a personal duty to strive for the
regeneration of Islam and to revive the general body of Muslims. Every Muslim should make
it a mission of his life to carry the message of the Faith and the teachings of Islam to each and
every member of his community.
By the grace of Allah the Myanmar version of this book "Enlightenment of the
Hereafter" became very famous and popular. I humbly express much thanks to the Lord for
His Grace and Assistance.
A religious group from China recently visited Myanmar and suggested that if the
book "Enlightenment of the Hereafter" could be translated into English, they would translate
it from English to Chinese. Likewise a Sri Lankan religious group expressed similar view that
they would translate it into 'Sinhalese' and distribute it in their country.
To propagate Almighty Allah's Islamic religion and to enable the Muslims all over the
world to strive for the religion, I, the compiler of this book "Enlightenment of the Hereafter"
1. Introduction 1
2. $ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_ 2
3. Foreword 5
8. Ummah 30
Chapter I
(c) Power of Allah & the Root Cause (Reason of having power) 81
(i) Two ways of reaching towards Allah (Jasb & Sulook) 106
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Chapter II
(c) Tabligh (Preaching Islam) (Relaying the knowledge of Religion to others) 128
(d) The adoption of the Qualities of the Holy Prophet Muhammad 139
(f) Going round and inviting people towards Allah (Gusht) 149
(h) Unseen Help will be bestowed by the Lord, Allah, on those 152
Chapter III
3 The Way to receive the good pleasure of Allah (Soubhanahu Wa-ta-A'la) 153
Bismillah
$ù_y^H_r#-L Aú_m'H^r#-L A.Aù_s^B _
Bismillah - ir - Rahman - ir - Rahim
In the name of Allah, Most Gracious, Most Merciful
The Glorious " Bismillah "
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_ _ is a verse1 of the Holy Qur'an2. Allah3 begins His Holy Qur'an
with this verse. And Lord uses the word "Bismillah" to start the Most Glorious QUR'AN. So
Bismillah is the proof of the most trustful one.
The consideration of the Islamic men of wisdom : 'Bismillah' not only consists of the
whole ISLAM4 and all the commandments5 but also contain the Attributes of Allah.
Allah-mah-qurtubi, a saintly person asserted: Some religious scholars consider
Al-Fatihah6 is the summary of the Holy Qur'an and "Bismillah" is the condensation of
Al-Fatihah.
Thus we have to know 'Bismillah' blankets the whole of the Holy Qur'an and have to
believe there is no success without reciting 'Bismillah' in starting in any work.
Three Virtues of 'Bismillah'
Allah expresses three qualities in 'Bismillah'.
1) "Allah" - The name of Allah covers all the Attributes.
2) "Rahman" means that the existence of everything in the universe is due to the
Prestige of "Rahman".
3) "Rahim" has two meanings
(i) to let it be known that Allah replaces our efforts by the virtue of "Rahim".
(ii) By beginning any job with the three Qualities of Bismillah. Only then will
mankind benefit.
7 the Bible for the people at the beginning of Jew race, after the Faros, the Time of Prophet
Moses, consists of 20 units.
8 the Bible for the Time of Prophet David, consists of 19 units.
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9 the Bible for the Time of Prophet Jesus, consists of 27 units. (Note there were 104 Holy
Bibles).
10 Saying of Allah, narrated by the Prophet.
11 the loyal Angel who has to send the scripture to the Messengers of Allah.
12 the loyal Angel who has to provide the rations for all creatures.
13 the loyal Angel who has to wait the Time, the End of Day handling the Horn.
The practices of the Holy Prophet (Peace be on him) and all the saintly persons
brighten much more the importance of Bismillah. The custom of the Holy Prophet was to
begin any task such as eating, drinking, making ablution (Wudhu) or slaughtering animal,
with Bismillah as a preface.
FOREWORD
All the praises are due to God, Allah (Soubhanahu Wata A'la)
This universe exists and revolves under the command of Allah. Even an atom cannot
move without the command of the Lord, Allah. Only Allah is to be worshipped and relied on.
It is with sincerity that this compilation of "Enlightenment of the Hereafter" is
extracted from the invaluable treatises written by famous religious scholars to enable our
Muslim brothers and their families study and acquire religious knowledge easily.
The aim and object is to obtain the satisfaction and love of Allah by becoming His
loving servant.
First of all, in this introduction, I would like to confess that I am not a religious
scholar and thus I have no qualification to write. Therefore I have availed myself of the
precious counsel given in the works of the religious scholar and saint Maulana Ilyaas
(Rahmatullah alaih) to the Ummah:
[ Note: Maulana Ilyaas from Nizamuddeen of India who was well known for his revival of
the work of the Prophet Muhammad (Sallallahu alaihi wasallam) and his companions
(Sahabah). ]
Firstly, we have to satisfy Allah, the only Sustainer and Creator (Rabb). This is
called Faith (Iman). The aim of striving upon Faith is to behold and meet the Lord.
Implementing the commands of Allah is tantamount to thanking Allah. There is no
deed which is equal to thanking Allah for all that He has bestowed upon us. Conducting all
our good deeds by putting our reliance upon the Attributes of Allah is Enlightenment.
Conducting with self-interest is Un-auspiciousness.
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
The Aim & Object of " Enlightenment of the Hereafter "
The objective of this compilation the " Enlightenment of the Hereafter" is to attain the
satisfaction and love of Allah and to enshrine fulfilled Faith in the hearts of all Ummah so
that Islam may flourish and thrive. Further the aim is that we, the Ummah embrace the
concern of the Hereafter in our hearts and to spend our life span as the Prophet Muhammad
(Peace and Blessings of Allah be upon whom) did. He was concerned for the Ummah of the
Only by striving upon religion, the Faith and Belief, the reliance upon Allah (Soubhanahu
Wata 'Ala) will be enshrined in our hearts and we will be able to attain amnesty from
Allah (Soubhanahu Wata 'Ala) and acquire His sympathy.
The Prophet Muhammad (Sallallahu alaihi wasallam) taught Faith to the Sahabah.
After learning Faith, the Sahabah learnt Qur'an. When their Faith became steadfast, they did
not think the command of Allah to be irksome. The Sahabah stroke and broke their wine pots
as soon as they received the command of Allah. The Sahabah set out to the respective
countries and towns towards which their camels and horses happened to face to carry out
their striving for the Faith by obeying the commands of the Holy Prophet. That is why Allah
prescribed the Faith of the Sahabah as a standard for all the Muslims.
Allah values the strivance for religion more than any other thing in the universe besides
His beloved Prophet Muhammad (Sallallahu alaihi wasallam) and therefore, even Allah's
We were born to search the God Who is to be worshipped, but today we are wasting our
time by searching for our livelihood. Search God in exchange for searching our livelihood.
If one gives preference to one's self-interest, he will reach to the provision. If one strives
for the prosperity of religion, he will reach to the Sustainer (Lord, Allah).
By exerting upon the worldly things, human beings get entangled with those things and
thus would depart from the world leaving all those things behind without fulfilling the
sector that he should have striven for. He would arrive at the Judgement Day and would
have to weep tears of blood flowing like the ocean.
People are so busy, corrupted and entangled in the the world that they have little time
for religion. Once, a group of men endeavouring upon religion came from Malaysia and went
to a factory to strive upon religion and the factory owner said he could spare only five
minutes when he was free from his work. So the Malay group (Jama'at) had to wait for him
till he was free from his work. Some Muslims, when they meet a friend would spend a lot of
time in chatting about business, world affairs, family affairs and the greatness of the world.
But if the other person starts talking about religion, the person who was talking with relish
would depart as soon as possible by making some excuse.
O people! Don't you ever think about the Bounties of the Lord, the Sustainer and the
Creator. Don't you know with what object you were created. The Lord declared that He
would not have created the universe if He had not created His beloved Prophet Muhammad
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(Sallallahu alaihi wasallam) and His beloved had to sacrifice much in striving upon religion
i.e. the work of connecting the servants of the Lord with their Lord.
The Lord, Allah commanded the Holy Prophet (Sallallahu alaihi wasallam) to reveal
the nobility and greatness of the Lord to human beings. By telling and hearing about the
nobility and greatness of the Lord, the greatness of the Lord would get enshrined in the hearts
of the human beings, and the obsession and love of the world would disappear.
One of my friends was very ill and I went to see him. His wife put in his pocket some
money so that he might spend it as he wished. But my friend asked his wife to take out the
money because the notes seemed to be heavy to him. After sometime my friend died.
O human being, it is a lesson for us that the world's property is merely a burden in our
journey of Hereafter. We should worry about the journey of Hereafter and think how heavy
the burden our property of the world such as money, gold and treasure, cars and buildings
will be.
As examples, some of the apprehensions of the Sahabah regarding the Hereafter are
described below and how they prepared in advance for the journey of Hereafter.
(1) Abu Bakr (Radhiyallahu anhu) wished that it would have been better if he had
been a bristle on one of the Momins. He also said that it would be good if he were a tree and
got cut down. Such was the fear of Abu Bakr towards the Lord.
(2) The Sahabah loved and desired Salah. They obeyed and were very careful
about the commands of the Holy Prophet. Therefore, Abdullah Bin Abbas (Radhiyallahu
anhu) did not cure his eyes for he did not want to use a wooden desk for performing Sajdah
even for a Rakaat. Those noble people loved and adored Salah more than the whole world.
(3) When Hadhrat Khubaib (Radhiyallahu anhu) was brought to the gallows, and
was asked to make his last wish, if any, he requested to let him perform two Rakaats of Salah
and said it was time for him to leave the world and meet his Allah. They let him perform his
Salah. On finishing the two Rakaats most calmly, he supplicated to God that his last Salaam
to the Prophet Muhammad (Sallallahu alaihi wasallam) be conveyed to the Prophet. And
Allah accepted his supplication and conveyed his Salaam to the Holy Prophet through an
angel. The Holy Prophet answered: " Wa alaikumus salaam! O Khubaib." Thus, the Sahabi,
Khubaib, received unseen aid from Allah in sending his Salaam to the Holy Prophet. Look at
Hadhrat Khubaib's last wish! During his final hours, he neither remembered his family nor
wished to see any of them; what he wished was to send his last Salaam to the Holy Prophet
and perform two last rakaats of Salah.
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
Invitation Towards Allah with Sincerity (Ikhlaas) and the Consequent
Invisible Help (Gaibe-Nusrat) from Allah (Soubhanahu Wa-ta-A'la)
©{>r<u<n^Y#-ú^M-ÒA #-r-u<n^y-L-O-
Meaning: Allah will certainly aid those who aid His (cause). (Quran 22:40)
The main object of the above verse is to pave a way for human beings to establish a
connection with Almighty Allah. Allah vows to give unseen aid to those who work for this
cause.
This book "Enlightenment of the Hereafter" was compiled as an endeavour on the
path of the Islamic religion (Deen), because, the main reason that Allah has sent us to this
world is to work for the consolidation and dissemination of His Faith and His Law.
Even Allah himself has invited us to His Faith. He sent his most beloved Prophet
Muhammad (Sallallahu alaihi wasallam) to endeavour and suffer for His Religion (Deen).
The Holy Prophet entrusted the cause of Religion i.e. Invitation towards Allah to the
Ummah. That is why the first and foremost responsibility of Ummah is to connect the human
beings with their Lord, Allah.
Invitation towards Allah is the task of connecting people with their Lord,Allah
and besides it is the work of getting the love and pleasure of Allah.
In this endeavour there is no ulterior motive. The only motive is to acquire Allah's
pleasure. Those who work with sincerity between the Creator and His creation, the human
beings, will surely be blessed by His invisible help and assistance.
Thus, this compilation "Enlightenment of the Hereafter" was compiled from the
writings of several learned sages and loved ones of Allah and, by the Grace of the Almighty,
it is now in the hands of Ummah of Myanmar. The writer has been able to accomplish this
task, not through any of his knowledge or competence, but through sincerity and the Blessings
(Barakah) and Benefit (Faiz) of His loved ones. Verily the soul of all good deeds is good
sincere intention and work performed solely for the good pleasure of Allah.
The love of God is the very life blood of the Faith of Islam.
***** - *****
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$ ù_y^H_r#-LAú_m'H^r#-LA.A ù_s^B
" If Thou dost punish them, they art Thy servants: and if Thou dost forgive them,
Thou only art the Mighty, the Wise."
The Holy Prophet Muhammad (Peace and Blessings of Allah be upon whom) kept
weeping the whole night through, repeating again and again the above verse.
The Holy Prophet (Peace be on him) used to live always in grief. People who saw the
Holy Prophet (Peace be on him) thought that the Holy Prophet (Peace be on him) was being
pressured by some worry.
In the heart of the Holy Prophet (Peace be on him) dwells the grievance of the Hereafter
and not the worry of the world.
The Sahabah acquired and learnt the grievance of the Hereafter from the Holy Prophet
(Sallallahu alaihi wasallam). Therefore the grievance of the Hereafter gradually thrived in the
hearts of the Sahabah and they dreaded saving wealth and the splendour and luxuries of the
world. The Sahabah maintained that their practices were trifle and not upto standard. After
the Sahabah, Taabi'een concluded their whole life by cuddling the love of Allah and the
grievance of the Hereafter in their heart.
After the time of the Taabi'een, the grievance of the Hereafter diminishes slowly and
the worry of the world gradually takes place in the heart of the people and thus they forgot
even the Hereafter.
The Holy Prophet (Peace be on him) said that the servants of the Lord should be mindful
with the thought towards their Lord at every time.
The servants ought to think about Allah. He should remember Allah all the time and
know that Allah is watching over everything he does.
Those who are intoxicated in the splendour of the world and arrive empty-handed in the
Hereafter are the people of very bad destiny.
If you see and hear as if I hear and see, certainly you all will laugh only a little and will
cry a lot. In the same way you will not sleep with your wife in bed. Besides you will depart
to the forest and will be making connection with Allah infinitely.
It is amazing for our leader of both worlds for his fear and anxiety although Allah has
already forgiven him and gave him amnesty from every aspect. He would be the first and
foremost one to open the door of Paradise. Millions and millions of people will enter Paradise
by the root cause of that Holy Prophet (Peace be on him). That Holy Prophet (Peace be on
him) had faced all the hardships to propagate the true Islam. The Holy Prophet (Sallallahu
alaihi wasallam) who did not have any lust of the world, worried so much about not fully
serving the commands of Allah that he looked aged haggard.
Nowadays we are wasting our times by committing sins. In our practice we have
wrong moral code. We are anticipating merits from our Lord by practicing mistaken etiquette
and wrong moral code. How can we fulfill the commands of the Lord when our good deeds
are less and our sins uncountable.
Therefore it is the best that we, the slaves, should admit our sins everynow and then.
As narrated by Hadhrat Abu Bakr (Radhiyallahu anhu) Rasulullah (Sallallahu alaihi
wasallam) had said:
" Recite "Laa-ilaha-Illallah" and "Istigfaar" (seeking forgiveness of Allah) as
frequently as you can, because Satan says: " I ruin the people by seducing them to comit sins
but they frustrate me with their recitation of "Laa-ilaha-Illallah" and "Istigfaar". When I find
this so, I mislead them to indulge in "bid'at" (innovation in religion) and thereby make them
follow their base desires in the belief that they are still on the right path."
Although the Holy Prophet's performance of Salah is the best of all, he used to
recite "Astagfirullah" (begging to Allah for forgiveness) three times after offering Fardh
Salah.
The surest way to develop piety, i.e., Fear of God and solicitude for the Hereafter is to
avail oneself of the company of the devout servants of the Lord who fear Him and obey His
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commands honestly. Then there are good and reliable religious books which should be read
regularly and have it read out to family members. By reading such religious books publicly in
mosques and other Muslim congregations, and thus, do their bit towards their own religious
correction and reform as well as that of others.
Lastly, it is advisable to mediate in solicitude the power, deep wisdom and wonders of
Allah and on death and on the rewards one is going to get from God for one's good and
virtuous deeds and punishment that is going to be meted out by Him for one's sins and
transgressions against the Divine Law. One should dwell mentally on one's state and visualise
what is going to pass in the grave, what will one's condition be when men will be raised up
again on the Last day and produced before God? What will one do when the balance-sheet of
one's conduct on earth will be unrolled? When will one, then, hide one's face?
Those who have no grievance of the Hereafter and who are drowned in the splendour
of the world will have to face much distress and terrible anguish and drop off tears of blood
for many thousands of years on the Judgement Day.
It is said about Imam Abu Hanifah (Rahmatullah alaih) once wept the whole night,
reciting the following verse of the Qur'an in Tahajjud:
$ -o^M<r_j^m<L^Aae-Y#<A- -o^y-L^AAOZ<at-M^AO- (Quran 36 : 59)
***********
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$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
Why Allah (Soubhanahu Wata'ala) Created Mankind
$ù+y^L_A- +Ax-I-ú^M#_ù^\<y^j_n^T<}+R-aj-T_ýl'I-ù^\<L#<D<A-ø^E-o^n<M-A'ú-Y^x_L#-Aae-Y#< -a`Y'
Meaning: O ye who believe! Shall I lead you to a bargain that will save you from a
grievous penalty? That ye believe in God and His Apostle, and that ye strive (your utmost) in
the cause of God, with your property and your persons: that will be best for ye if ye but
knew! He will forgive ye your sins and admit ye to Gardens beneath which rivers flow, and to
beautiful mansions in Gardens of Eternity: that is, indeed, the Supreme Achievement.
Meaning: And strive in His cause as ye ought to strive (with sincerity and under
discipline). He has chosen you.
Meaning: "Strive against them with the utmost strenuousness (with the Quran)" of Sura-
i-Furqan means the preaching and propagation of Islam.
The Quran has given the task of religious preaching, reform and guidance the name of
Jehad-i-Akbar, the great Jihad.
The holy Prophet has said:
" To believe truthfully in God and to strive in the path of Faith is the best of all
deeds."
To strive in the path of Faith means the Invitation towards Allah
**************
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
UMMAH
The Followers of Prophet Muhammad (Peace and Blessings of Allah be upon whom)
_O^r<i^m-L^aB_ -O^r<M<a^T- _an#-lL_é^J-r_K^A<]+M#-A<r-y^K-ù^t<n^|<
3:110)
Meaning : You are the best of peoples, evolved for mankind, enjoining what is right,
forbidding what is wrong and believing in God.
It is not telling to the Prophet. Telling to the Ummah. Directing to keep the present
Ummah in front and to make contact the servants of the Lord with Allah, the Lord. Verily, it
is giving the responsibility of the strivance of the Prophet as your work.
Why are you created? Why are you sent? To benefit the whole of mankind. Giving the
work concerned with prophethood to Ummah to perform till the day of Judgement (Qeya-
matt).
Allah, the Lord, addressed Prophet Esa (Jesus)(peace be upon him): "I have raised up
you near to Me. When Prophet Esa (peace be upon him) asked, "Why should I be raised up
towards the Lord?" Allah replied "You are going to be sent to see the strange and wonders of
this Ummah and after that you are destined to kill "Daj - jaal".
After hearing that command, Prophet Esa said, "O Allah, please give me the
knowledge of that Ummah.
Then Allah commanded : That Ummah is the Ummah of the last Prophet Muhammad
(peace and blessings of Allah be upon whom) of Arab. The religious scholars and the
foresighted persons of the Ummah will be like Porphets. If those Ummah will try to make Me
satisfy with their little things, I , the Lord, also will be satisfied upon their little deeds, and I,
the Lord will make those Ummah to enter the paradise with the Kalima Tay-yiba
([lLA oSRdmhM[lLA&A[LA&). And Allah commanded, "O Esa, those Ummah will be the most in
entering paradise among those who are going to enter paradise.
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(Al-bay - da - ya - won - ne - haya Chapter I page 79)
The Deeds (Amal) of the Ummah
will be submitted to the Prophet Muhammad
(Sallallaho alaihe wasallam).
Hadhrat Abdullah bin Mas-ood (peace be upon him) related a Hadith - The Holy
Prophet addressed: "My living is best for you all. Besides, my death is also good. Because
your deeds (Amal) wil be submitted to me. Therefore when I see one of you making good
deed, I would be glad and I would gratify and praise Allah. If I were shown one of the bad
deeds of a person, I will supplicate for his forgiveness to Allah.
(Jam-ul Fawa-id Treatise)
"WILAYAT"
úyQDau#LAôMAoNo|
Meaning : Be together with righteous (the faithful ones)
It means , choose the surroundings of my Beloveds (Au-li-ya), the saints. Stay with
them closely.
As the verse of Qu'ran will exist till the Day of Judgement (Qe-ya-matt), so Allah will
keep open the door of becoming the beloved of Allah(Wilayat) till the Day of Judgement.
(Qe-ya-matt).
*********
And your God is One God: There is no god but He, Most Gracious,
<÷-l^k-L^Aé<q^l-k-F- -r-I^A< ^A- é<b^b-H^a-F- ay#=f_k^M- Az=n^|- é<n^|<>
I, the Lord is like the hidden treasure. I the Lord, desired to reveal Myself to the creatures
which I created shall know that I am the only one God of them exists.
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
$ú-y^m_L-ai-L^A #_R-._d<m^h-L^A-
1. All praise is due to God, Allah, the Lord of the worlds,
$ù_y^H_r#-LAú_m'H^r#-LA
2. the Beneficient, the Merciful,
©$ú_Y^d#_LA_o^Y-/_l_M'
3. Master of the day of requital,
©$ú<y^i_t-s^N-?-aY#-A_O-d<b<i^N-?-aY#-A_
4. Thee do we serve and Thee do we beseech for help.
¨ù^e_y^l-I-é-m^i-N^A-ú-Y^x_L#-A -Ar-U_
6. The path of those upon whom Thou hast bestowed favours,
¡$ú-y^L#_a`v#-LA&-O-ù^e_y^l-I- _o^v<g^m-L^Ar_y^G-
7. Not of those upon whom wrath is brought down, nor of those who go astray.
Al- Fatihah or Fatihat-ul-Kitab contains seven verses in a single section, and was revealed
at Mecca, being without doubt one of the earliest revelations. It is a fact that this chapter
formed an essential part of the Muslim prayers from the earliest days when prayer was made
obligatory for the Muslims and there is a vast mass of evidence showing that this happened
very early after the Prophet's call.
The chapter is headed by the words Bismillah - ir - Rahman - ir - Rahim, which head
every one of the 114 chapters of the Holy Quran with the exception of one only, the ninth,
while the same sentence occurs once in the middle of a chapter, viz. in 27 : 30, thus occurring
114 times in the Holy Quran. The phrase has besides acquired such a wide usage among the
Muslims that it is the first thing which a Muslim child learns, and in his everyday affairs the
Bismillah is the first word which a Muslim utters. The heading of every chapter of the Holy
Quran by these words which in the two attributes Rahman and Rahim give expression to
Divine love and mercy, shows clearly that the love and mercy of Allah is the chief theme of
the Holy book.
The Fa´tihah has a special importance as a prayer, being an essential part of every
prayer, whether offered in congregation or in private, and therefore it has a much greater
importance for the Muslim than the Lord's prayer for a Christian. And there is another
difference too. The latter is instructed to pray for the coming of the Kingdom of Allah,
whereas the Muslim is instructed to seek for his right place in that Kingdom, which had
already come, the hint no doubt being that the coming of the Holy Prophet was really the
advent of the Kingdom of Allah about whose approach Jesus preached to his followers
(Mark 1 : 15).
The prayer contained in this chapter is the sublimest of all the prayers that exist in any
religion, and occupies the first place among all the prayers contained in the Quran itself. A
chorus of praise has gone forth for it from even the greatest detractors of the Holy Quran, and
they have been compelled to "admire its spirit".
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The entire chapter is composed of seven verses the first three of which speak of the four
chief Divine attributes, viz. providence, love, mercy, and requital, thus giving expression to
the grandeur and praise of the Divine Being, and the last three lay open before the Great
Maker the earnest desire of man's soul to walk in righteousness without stumbling on either
side, while the middle one is expressive of man's entire dependence on Allah.
The attributes referred to are those which disclose Allah's all- encompassing beneficience
and care, and His unbounded love for all of His creatures and the ideal to which the soul is
made to aspire is the highest to which man can rise, the path of righteousness, the path of
grace, and the path in which there is no stumbling. If, on the one hand, the narrow views
which addressed the Divine Being as the Lord of a particular nation are swept off before the
mention of His equal providence and equal love for all mankind, nay for all creatures that
exist in all the worlds, and the idea of paternal care and affection contained in the word
Father dwindles into insignificance before the all-embracing beneficence and love of the
Rabb of all existence Who provides and regulates the means of existence, nourishment, and
perfection of the creatures long before they come into existence, there is, on the other, the
high aspiration of the soul for an unbounded spiritual rise unhampered by all considerations
of cares of the body which craves for the "daily bread," and even of solicitude for forgiveness
of wrongs done and injuries inflicted, for the soul seeks to rise to a place where wrongs and
injuries are not known. It makes the soul aspire to the great spiritual eminence to which arose
those to whom Allah was gracious, the prophets, the truthful, the faithful, and the righteous
(4: 71).
The Fatihah is looked upon as the quintessence of the whole Quran. It is for this reason
that in 15:87 it is spoken of the Great Quran. And so in fact it is, as the name Umm-ul-Quran,
or the basis of the Quran, a name given to it by the Holy Prophet himself, shows. Hence the
Quran is treated as beginning with chapter 2.
Allah is a proper name applied to the Being Who exists necessarily by Himself,
comprising all the attributes of perfection. The word Allah is not applied to any being except
the only true God, and comprises all the excellent names, and the Arabs never gave the name
Allah to any of their numerous idols. Hence, as being the proper name of the Divine Being, it
has really no equivalent in any other language, and the word God is adopted in the translation
only as a matter of necessity.
Here follows a passage of great sublimity, summing up the attributes of Allah. In this
verse, we have the general attribute, which give us the fundamental basis on which we can
form some idea of Allah. We start the proposition that there is nothing else like Him. We
think of His Unity; all the varying and conflicting forces in creation are controlled by Him
and look to Him, and we can never get a true idea of Him unless we understand the meaning
of Unity. His knowledge extends to everything seen and unseen, present and future, near and
far, in being and not in being : in fact these contrasts, which apply to our knowledge, do not
apply to Him. His Grace and His Mercy are unbounded and unless we realise these, we can
have no true conception of our position in the working of His Will and Plan.
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On that Day the Dominion will be that of Allah: He will judge between them: So those
who believe and work righteous deeds will be in Gardens of Delight. (Quran 22:56)
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It is He Who sendeth the winds like heralds of glad tidings going before His Mercy: when
they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to
Khaaliq" (÷<L_ak-L^A-), the Creator. He is the one who gave all things the power to grow, to
move and to change, so He is called ar-Rabb( <#r#-LA-), the Creator. Nothing happens except
what He allows to happen; thus He is called al-Maalik(/<L_am-L^A-), the Owner of the Universe.
Allah controls all that happens, good or bad. When we want to avoid some misfortune or
get some good fortune, we should only turn to Allah and seek His help. If we depend on
created things which the common people called good luck charms, to bring us good luck, we
have destroyed this section of "Tawheed" by committing" the biggest sin possible, known as
"Shirk". Similarly, if we fear created things which the common people believe will cause bad
luck, thinking that we have saved ourselves from bad luck, we have also committed "Shirk"
and destroyed this section of "Tawheed."
The omission of the above mentioned categories of "Tawheed" or deficiency in the
fulfillment of any criteria of "Tawheed" is referred to as "Shirk". Shirk literally means
sharing or associating partners. In Islamic terms it means associating partners with Allah and
is equivalent to idolatry.
For example, Allah calls Himself al-Awwal ( <O-#A-&^A-) The First, which means that before
anything was, Allah was. Nothing existed before Allah, because Allah created everything. A
student may be called the first in the class or the first in a race, but he cannot be the first
before everything. Neither Allah's names nor His attributes are the same as those of His
creation. We should not give Allah the attributes of His creation nor should we give the
creation His attributes.
The key principle when dealing with Allah's attributes is given in the Holy Qur'an Surah
Ash-Shurah:
"There is nothing whatever like unto Him, And He is the One That hears and sees (all
things)." (Quran 42 : 11)
"And your Lord said, 'Call on Me (in prayer) and I will answer you'." (Surah Ghaafir
40:60)
Thus "Tawheed al-Ibaadah i.e. maintaining the unity of worship is the most important
aspect of "Tawheed".
Allah, the Supreme Being, Creator, and Lord of all, who alone is to be worshipped and
from Whom alone help is to be sought, that man is endowed with vast capabilities so that he
can conquer and subjugate the forces of nature and make them serve his purpose, and that all
men are equal.
To carry these principles into practice the Muslims are
enjoined on the one hand to pray to God and on the
other to reflect on His creation.
The doctrine of Divine Unity finds the clearest expression in four short sentences:
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These four short sentences negative the four kinds of polytheism that prevailed in the
world before Islam, a belief in the plurality of gods or the plurality of persons in Godhead, a
belief that other things possess the perfect attributes of the Divine Being, a belief that anyone
may be specially related to Him as son or father, and a belief that others may do what is
ascribable only to the Divine Being.
Every Prophet taught the unity of God and that this doctrine was the original basis of all
religions. The first message of every prophet to his people, according to the Quran, was:
"Serve God, you have no God other than Him"
(Quran 7:59, 65, 73, 85), or
"You shall not serve any but God".
Quran (11:25, 50, 61, 84) and so on.
And this doctrine is described as the universal teaching of all the prophets:
" And We did not send before thee any apostle but We revealed to him
there that is no God but Me, therefore serve Me"
Quran (21:25).
"Say, O followers of the book! come to an equitable proposition between us and you that
we shall not serve any but God and that we shall not associate aught with Him and that
some of us shall not take others for lords besides God." Quran (3:63).
Now it must be born in mind that according to the Holy Quran prophets appeared among
all the nations of the world, and, therefore, all the nations are the people of the Book. The
verse quoted above, therefore, requires all the nations of the world to come to an
understanding by finding out the common element in the different religions, and that common
element would form the basis of a religion of humanity. The existence and oneness of God, is
the pure teaching of the prophets. And this common element, the Unity of God was thus in its
pristine purity re-established by the Holy Quran.
The doctrine of Divine Unity as taught in the Holy Quran is that it does not here remain a
mere religious dogma. On the other hand, it is taught as a principle of action to be carried into
practice, and is made the basis of the advancement of humanity to a higher goal.
In fact, (Iman) Faith according to the Holy Quran is not simply a conviction of the truth
of a given proposition; it is essentially the acceptance of a proposition as a basis for action.
"Those who believe and do good" is the ever-recurring description of the believers, and in
making belief and actions so closely related to each other, the Quran has shown that no belief
is acceptable unless it is carried into practice. And it is for this reason that even the believers
are asked to believe!
"O you who believe! believe in God and His Apostle" Quran(4:136);
"O you who believe! be careful of your duty to God and believe in His Apostle".
A belief in any doctrine is meaningless unless that belief is made the basis of an action,
and this is what is meant by calling upon the believers to believe.
Such is also the belief in the Unity of God. The idea that man shall not bow before others
than God because the Lord God is a jealous God finds no place in the Quran. Nay, "shirk"
Allah created the heaven. So also Allah created the earth. Allah created fire, so also
Allah created water. As Allah created the sun, so also Allah created the moon. The things
such as the stars, the planets, meteors, galaxies in the heaven are also created by Allah. The
things in the heaven which we cannot see and we do not know are also created by Allah.
The first floor of the heaven is created by Allah. The second, the third, the fourth, the
fifth, the sixth, the seventh floors in the heaven are also created by Allah respectively.
Allah created the mountains and the forests, so also Allah created the seas and the
oceans. The things and creatures with life and without life, that we can see and we cannot see,
are also created by Allah.
Allah created all the things that Allah intends to create by His command “Be it” and it
is formed.
We the human beings are created tenderly and fondly by Allah with His powerful
hand.
Allah creates everything, He is the sole Creator.
Today in the world, there are six billion human beings. Allah is the sole Creator in
creating the features and forms of these human beings distinctly.
We will never be able to compose and explain about the creation of Allah.
As Allah created the sun, the moon and the earth, they are not revolving and moving
around by their own will, they are revolving and moving around in line with their courses
planned and managed by Allah. If the earth change its moving course fixed by Allah and with
its own will if it moves a little forward towards the sun, we, the human beings, will be burnt
and destroyed. So also if the earth moves a little back from the sun then we, the human
beings, will freeze and die. Everything exists under the plan and management of Allah.
The rise and fall of the tide are also caused by the will, plan and command of Allah.
Allah makes the water flow from the stream to the rivers, so also Allah makes the water flow
from the rivers to the seas and oceans. Allah makes the water-vapour from the seas and
oceans, so also Allah makes the rain clouds from the water-vapour. Allah makes these rain
clouds into rain drops and it is Allah who makes the rain drops fall. Allah freezes some of
these rain drops and also Allah is the creator who changes these rain drops into ice - covered
mountains. Allah makes these ice melt and flow into the marsh, springs, creek and the drains.
These are not flowing with the wish of any other creature except under the plan and
management of Allah.
So also it is not that we can see for we have eyes, and we are hearing for we have
ears. Because Allah shows us that by creating many people who have eyes but they cannot
see. Allah shows by creating many people who have ears but they cannot hear. So also, it is
not that we can talk for we have mouths. We can talk because Allah gave us the strength to
talk. So also it is not that we can eat and taste the food for we have mouths. Only Allah
makes us feel the taste. It is because our mouths and tongues cannot eat and feel taste when
we are unhealthy. Every respective part of our body is under the wish and possession of
Allah. Allah makes nourishment from the food we eat. Allah makes us unhealthy from these
foods.
It is not that our body grows and gets strength for we eat. Father eats this food, this
cooked rice and also the son eats the same. The son body grows and gets strength. Father also
eats the same food but his strength slowly diminishes. If Allah makes such food benefitable,
then only that food will thrive benefit. It is all under the management and plan of Allah.
Thus everything is under the power of Allah, so also everything is happening and
changing under the will of Allah.
"Allah! There is no god but He - the living, the self-subsisting, Eternal. From Allah,
verily nothing is hidden on earth or in the heavens. He it is Who shapes you in the wombs as
He pleases. There is no god but He, the Exalted in Might, the wise".
(Quran 3 : 2 - 5-6)
The Kingdom of Allah is everything. Other things are incidental, and really do not matter
worldly greatness or success may be a means to an end, but it may also be a hindrance to true
spiritual greatness. Allah is the goal of the righteous man's whole attention and desire.
Allah's glory shines through all the universe.
Allah's care for His creatures is universal.
His Revelation is for all-ignorant and lowly as well as learned and high-placed - now and
forever.
The nature of Allah is here indicated to us in a few words (Quran 112:1-2-3-4), such as
we can understand. The qualities of Allah are described in numerous places in the Holy
Quran, e.g., in 59:22-24, 62:1, and 2:255. Here we are specially taught to avoid the pitfalls
into which men and nations have fallen at various times in trying to understand Allah.
"All that is on earth will perish : But will abide(forever) the Face of the Lord- Full of
Majesty, Bounty and Honour".
Quran 55:26-27)
The most magnificient works of man-such as they are - are but fleeting. Ships, Empires,
the Wonders of Science and Art, the splendours of human glory or intellect, will pass away.
The most magnificient objects in outer nature - the mountains and oceans , the sun and moon,
the constellation orion and the star sirius - will also pass away in their appointed time. But the
only one that will endure forever is the "Face" of Allah. Face expresses Personality, Glory,
Majesty, Inner Being, Essence, Self - all the noble qualities which we associate with the
Beautiful names of Allah.
Copy Right by www.naung4n.com 60
An appeal to Allah's most wonderful universe should at once convince a thinking mind of
man's nothingness, and Allah's power, glory, and goodness. Man's term here is fleeting. If he
is not warned by the great Signs, and the Messages which call his attention to them, is he
capable of any faith at all?
As we contemplate Allah's nature we can use the most beautiful names we can think of, to
express His attributes. There are hundreds of such attributes. In the opening surah , we have
these indicated in a few comprehensive words, such as Rahman (most Gracious), Rahim
(most Merciful), Rabbal alamin (Cherisher and sustainer of the worlds). Our bringing such
names to remembrance is part of our Prayer and Praise. But we must not associate with
people who use Allah's names profanely, or so as to suggest anything derogatory to His
dignity or His unity.
"Of Him, seeks (its need) every creature in the heavens and on earth: Everyday in (new)
Splendour doth He (shine)!" (55:29)
Every single creature depends on Allah for its needs : of all of them the Cherisher and
Sustainer is Allah: Seek (its needs) : does not necessarily mean 'seek them in words' : what is
meant is the dependence : the allusion is to the source of supply.
Sha'n : state, splendour; aim, work, business, momentous affair. Allah is still the directing
hand in all affairs. He does not sit apart, careless of mankind or of any of His creatures. But
His working shows new Splendour everyday, every hour, every moment.
Allah is He besides whom there is no god, the Ever-living, the self-subsisting by whom all
subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever
is in the earth is His; who is he that can intercede with Him but by his permission? He
knows what is before them and what is behind them, and they cannot comprehend
anything out of his knowledge except what He pleases; His knowledge extends over the
heavens and the earth, and the preservation of them both tires Him not, and He is the Most
High, the Great.
(Quran 2:255)
The Revelation comes from Allah Most Gracious, and it is one of the greatest Signs of
His grace and favour. He is the source of all Light, and His light is diffused throughout
the universe.
Allah is the Light of the heavens and the earth, high above our petty evanescent lives, He
illumines our souls with means that reach our inmost being. Universal is His light, so pure
and so intense that grosser beings need a veil to take His rays: His elect are e'er absorbed in
prayer and praise and deeds of love, unlike the children of Darkness, struggling in Depths
profound of vanities false. All Nature sings to the glory of Allah, and men of fraud and
hypocrisy are but rebels in the Kingdom of Allah.
Among the highest and greatest of the gifts of Allah is His Revelation, which is the
Criterion by which we may judge between right and wrong-between false and true worship,
between the Message that comes from Allah and the forgeries of men, between the Real in
our eternal future and the fancies by which we are misled. The prophets of Allah come as
men to live among men and guide them.
Allah is most kind and gracious and generous with His gifts of all kinds, material and
spiritual. But men do not understand, and are ungrateful in forgetting the Giver of all and
setting up false objects of worship and false standards of pride.
There is nothing that man can do but Allah is a witness to it. We may deeply engrossed in
some particular thing and for the time being be quite unconscious of other things. But Allah's
knowledge not only comprehends all things. but has all things actively before it. Nothing is
hidden from Him. And His knowledge has another quality which human knowledge has not.
Human knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a
Record and endures forever. And His Record has a further quality which human records have
not. The most permanent human record may be quite intelligible to those who make it but
may be ambiguous to others and may become intelligible with the progress of time, as
happens almost invariably to the most enduring inscriptions from very ancient times: but in
"Behold! verily on the friends of Allah, there is no fear, nor shall they grieve."
(Quran 10:62)
Note how the evidences of Allah and His beneficence are set out in four groups. (1) Look
to external nature on the earth around you (verses 6-7); (2) your own nature, physical, mental
and spiritual (verses 8:11); (3) the starry heavens, and the glory of the sun (verses 12:13), and
(4) the interdependence of earth, air and sky in the cycle of water, clouds, rain, corn and
gardens, all serving in their several ways to further the whole plan of the world as it affects
us. Can you not then believe that a Creater who does this will sort out Good and Evil on an
appointed Day with real justice and power.
Allah's Signs are many and so are His mysteries: yet each does point to His Unity,
Goodness, Power and Mercy. There is none like unto Him. His teaching is one and men that
split up His standard Religion are but following their own lusts. Ungrateful are they to give
part-worship to others, when all worship and praise and glory are due to Him and Him alone,
in Whom we have our life and Being !
"It is Allah who begins (the process of) creation. (Quran 30: 11)
Nothing exists of its own accord or fortuitously. It is Allah who originates all creation.
What appears to be death may be only transformation; for Allah can and does recreate. And
His creative activity is continuous. Our death is but a phenomenal event. What we become
after death is the result of a process of recreation by Allah, Who is both the source and the
goal of all things, when we are brought back to him, it will be as conscious and responsible
beings, to receive the consequences of our brief life on this earth.
The life of this world is but empty: What is serious is the life of hereafter. Allah's
wisdom pervades the whole of his Creation, and in His hands are the keys of the unseen,
and the secrets of all that we see.
Allah's loving care doth encompass us round through out life, and delivers us from
dangers by land and sea. He is the only Protector: How can we then forget Him or run after
things that are mere creatures of His.
***** -*****
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Meaning: " Glory to Thee: of knowledge we have none, save what Thou hast taught us:
in truth it is Thou Who are perfect in knowledge and wisdom."
The word Allah is used in the Holy Quran as the proper name of the Divine Being,
while He is mentioned by a number of other names every one of which refers to one of His
attributes. Allah comprising all the attributes by which He is known.
Each attribute of Allah is unique, and possessed by Him alone. Not only does Allah
possesses unique attributes, but also each attribute of Almighty God is sufficient to identify
Him.
The Quran gives no less than 99 different attributes to Almighty God and the
crowning one is Allah. The Quran refers to Allah as Ar-Rahmãn (Most Gracious), Ar-
Raheem (Most Merciful) and Al-Hakeem (All - Wise) among many other names.
The word Allah, occuring 2,799 times, is, of all the names of the Divine Being, of the
most frequent occurrence in the Holy Quran.
Allah is plainly stated to be above all material conceptions; “Vision comprehends him
not and he comprehends all vision” (6:104). And He is not only above all material limitations
but even above the limitation of metaphor: “Nothing is like a likeness of Him” (42:11) Such
is the transcendentally pure conception of the Divine Being.
Of the attributes of the Divine Being, the one that occupies the first place in the Holy
Quran is “Rabb, which, for want of a proper word, is translated as Lord. The word in Arabic,
however, carries a far grander idea than its English rendering.
Rabb is the Lord who not only gives to the whole creation its means of sustenance,
but has also beforehand ordained for each kind a sphere of capacity and within that sphere
GHAFUR (Forgiving)
The next name is point of importance is “Ghafur” (Forgiving) so far as the frequency
of its occurrence in the Holy Quran is concerned, for along with the other cognate forms
“Ghafir” and “Ghaffãr” and along “ghafr”, it occurs 233 times in the Holy Quran. Now
forgiving is again a defective rendering for the original “Ghafûr”, for the Arabic word carries
a double significance. The root word “ghafr” means the granting of protection, and “Ghafûr”
therefore means the Granter of protection against sin or against the punishment of sin.
Forgiving carries only the latter of the two meanings, and the other significance, which is
really the more important, viz., that God is also He who grants protection to his servants
against the commission of sin, is not covered by it.
Another point which must be borne in mind in this connection is that God's attribute
of forgiveness towards man is not limited by any consideration, the sins may be few or many
and the sinful one may be a Muslim or a non-Muslim, see 39:53. Nay, He is spoken of as “the
Forgiver of sins and the Acceptor of repentance” (40:3), so that He forgives even if there is
no repentance. And elsewhere He is described as “Worthy to forgive,” which is explained as
meaning that even if man is not worthy of being forgiven, yet the quality of forgiveness is
exercised towards him because God is worthy to forgive. Such is the vastness of the
conception of forgiveness of God as taught by the Holy Quran.
I now wish to draw the reader's attention to one notable point. It will be noticed that
the attributes of God which most frequently occur in the Holy Quran also those which are
given in the opening chapter which is looked upon as the quintessence of the Holy Quran,
and further that they occur there exactly in the order of their importance.
MÃLIK (Master)
Allah, the proper name, occurs 2,799 times and comes first; “Rabb” occurring 967
times comes next; “Rahmãn” and “Rahi'm” occurring over 560 times, follow “Rabb.” But the
fourth attribute mentioned in the opening chapter is not “Ghafûr” or Forgiving which most
frequently occurs in the Holy Quran after the above three names; instead of that we have
***** - *****
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Verily, when He intends A thing, His Command is, "Be ", and it is !
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_o'm's#-LAô-F-R- ^x_L#-AÒA-
r-M^ -&^Ar<B#_d-Y<©ým#=s-M#< ø+J-&_ ^r_j^Y#-ø#%|<©r-m-q-L^AO- î-m^w#-LAr-k#-S-O-
$ -o^n<Q_o^T< ù^\<B#_R- á_a`q-l_B_ ù^\<l#-i-L- é_Y' '&^Aø<u#_f-Y< (Quran13:2)
Allah is He Who raised The heavens without any pillars That ye can see; Then He established
Himself On The Throne (of Authority); He has subjected the sun And the moon (to His law)!
Each one runs (its course) For a term appointed. He doth regulate all affairs, Explaining the
Signs in detail, That ye may believe with certainty In the meeting with your Lord.
And it is He Who spread out the earth, and set thereon Mountains standing firm, And
(flowing) rivers: and fruit of every kind He made In pairs, two and two: He draweth the Night
as a veil O'er the Day. Behold, verily In these things there are signs for those who consider!
ae-y^F_ø-i-J-O#-aJ=O^r<B< á_ a`m-s#-LAýF_ ø-i-J- ^ x_L#-A?-r-b'T-
$© Ar=y^n_M#<Ar=m-Q-O#-aJ=r'S_ (Quran25:61)
Blessed is He Who made Constellations in the skies, And placed therein a Lamp And
a Moon giving light;
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And if all the trees on earth were pens And the Ocean (were ink), With seven Oceans behind
it to add to its (supply), Yet would not the Words of Allah be exhausted (In the writing): for
Allah created everything with His own wisdom. After that He put them to be managed
evenly under the natural law.
Contemplating the greatness of the Power of Allah for a short time is nobler than
worshipping for seventy years.
The Power of Allah's creation is wonderful. We will come to know the greatness of
the Power of Allah if we think about the things Allah has created. Allah is the Creator who
can create without limit.
The creation of Allah from Hadhrat Adam till the day of Resurrection - all the human
beings, the creatures of the land and water, birds and every thing is wonderful. All these refer
to the Power and Glory of God. There is nothing in vain in the creation of Allah.
The Prophet Muhammad (Sallallahu alaihi wasallam) said that all the living beings
and the material things praise Allah. The crow also do praise Allah that one day the world
would be destroyed. The fowl also do praise Allah. The sun, the forests, the mountains, the
water, the land, the trees and the animals also praise and they also worship Allah.
The trees are in "Kayaam" (praying in the form of standing), the mountains are in
"Kai-dah" (praying in the form of sitting), the camels, the cows, the buffaloes are in "Ru-kuh"
(praying in the form of kneeling), the creatures that walk crouching are in Saj-dah (praying in
the form of prostration)
The voyager-2 which was shot up on 20-8-1977 reached the planet Jupiter on 9-7-
1979 and the planet Saturn on 23-24/1981.
Note: To reach the Jupiter from the earth, it took nearly two years and to reach the
Saturn, it took nearly four years from the earth.
There are millions of clusters of stars or galaxies in the universe, each of which may
contain from 100 million to 100,000 million stars. The sun, a medium size star, is only a
minute part of the cluster of stars called the Milky Way which contains about 100,000 million
stars.
The solar system, comprising 9 planets including the earth we live in, and 36 moons,
is located about 25,000 light years from the centre of the universe.
Divine Beneficence
The Beneficent God, Allah taught the Quran. He created man, taught him the
mode of expression. The sun and the moon follow a reckoning. And the herbs and the trees
do adore (Him). And the heaven, He raised it high, and the earth, He has set it for living
creatures; therein is fruit and palms having sheathed clusters, and the grain with (its) husk
and the fragrance. Which of the bounties of your Lord will you reject?
He created man from dry clay as if it were baked in fire. Which of the bounties of
your Lord will you reject?
The Khaleefah
Therefore, if we are to fulfill our purpose in this life, we have to find out what Allah
wants from us in all areas of our lives. After finding out what is required of us, we then have
to put that knowledge into practice so that it may result in righteous deeds. If our lives
become in a state of harmony with Allah's laws, we then become higher and more noble than
all of creation. Even the angels who never disobey Allah, will be on a lower level than us.
This is the meaning of Allah's command to the angels to bow down to prophet Adam.
"And when We told the angels to prostrate to Adam, they all prostrated except Iblees."
(Surah al Bakarah 2:34)
This was Allah's way of showing that man was created to be on a higher level than the
angels and the rest of creation. Iblees, the Jinn, who was among the angels realized this and
refused to prostrate to Adam. When Allah asked him why he did not bow down, he replied,
"I am better than him. You created me from fire and created him from clay."
(Soorah al-A'raaf (7):12)
If we reach the higher levels of submission through sincere 'Ebaadah, we fulfill the
role of "Khaleefah, who is responsible for governing the inhabitants of the earth, and
maintaining law and order among all living and non-living beings. This is the purpose of
man's creation in relation to the rest of creation. This state is the fulfillment of Allah's
statement,
" And when We informed the Angels saying: Verily I will place on earth a Khaleefah"
(Surah Baqarah (2):30)
If, on the other hand, we refuse to make our lives conform to Allah's laws and rebel
like Iblees, we become lower than the lowest of creation. That is what Allah meant when He
described those who went against His laws saying,
"Verily they are like cattle, nay, they are even more lost from the path." (Surah Furqaan (25):44)
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Even if all the people of the world assemble together and describe the power and
glory of God, they cannot fully describe it. If we write about the power and glory of Allah, by
turning the seas and oceans into ink and the trees as the pen and the seven storeys of the sky
and the seven storeys of the earth as paper, we cannot finish it.
It is stated that pondering the wonders of the power and deep wisdom and knowledge
of Allah is the key to knowing Allah (Ma'-ri-fatt) and the cause for receiving the
Enlightenment (Nur) of Faith (Iman). And it is the result of the love of Allah. The Holy
Prophet said: " you should not think about the origin of Allah. Your brain could not
understand the mysteries of Allah. Just think about the creatures created by Allah.
Considering the creation of Allah will lead you to the state of "Eh-saan". When one reach
that state of "Eh-saan", one will be worshipping Allah as if he is beholding Him.
The Sahabah, the Sufia and the saintly persons looked upon all the creation of Allah
with awe and wonder contemplating the infinite powers of creation of Allah. They realized
that the whole universe was nothing but the wonderful creation of the Almighty Allah.
Among the creatures of Allah, the human beings are given the title of "Ashra-ful
Makh-lu-kaat" because it is the human beings who can contemplate the Powers and
Attributes of Allah. As the Attributes of Allah are realized, the Power and Mysteries of Allah
become manifest in the hearts and realization of Allah takes place. Hence, whenever we find
the life and lifeless things, which are Powers and Mysteries of Allah, such as the sky, the
stars, water, land, forests and mountains, human being, animals and insects and others, we
should think and consider the power of Allah.
O Allah, Thy power is indeed great and wonderful.
No human thought can ever hope to grasp it.
***** - *****
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
Enlightenment (Nur)
©_R^¾^O-
_o'm's#-LAR<o^N<ÒA- (Quran 24 :
35)
Meaning: God is the (giver of the) light in the heavens and the earth ;
In one of the Ahaadith:
Certainly there are seventy thousand partitions of Enlightenment (Nur) and the
Darkness (Zulmatt) respectively for Allah. If these partitions are removed, then all of the
creatures will be scorched by the look of the Almighty Allah.
In another Hadith, Hadhrat Gabriel (Peace be upon him) stated : “O Muhammad
(Sallallahu alaihi wasallam), I have been near to Allah up to here, I have never been nearer to
Allah. When the Holy Prophet asked the form of the nature of Allah, Hadhrat Gabriel (Peace
be upon him) replied, “The screen between Allah and me is seventy thousand."
In the “Muslim” treatise, Hadhrat Abu Moosa related that Prophet Muhammad
(Sallallahu alaihi wasallam) addressed: “Nur” Enlightenment is the “Hijaab” veil for Allah. If
the veil is removed, then all the created things would be annihilated by the momentum of the
greatness of Almighty Allah.
Therefore in many Ahaadith, it is stated that the veil of “Nur” Enlightenment and
“Zulmatt” Darkness are seventy thousand respectively and these Ahaadith support the claims
of Sufia. The Sufia addressed that the Moba - de - ay - tha - i - yo - naat” of Mo’ Min is the
veil of “Nur” Enlightenment. That “Nur” Enlightenment is the "Zwe - laal” shade and form
of the name of “Al - Haadee”
The Moba - de - ay - tha - i - yo - naat is the veil of "Zulmatt" Darkness for Kafir.
This “Zulmatt” Darkness is the “Zwe - Laal” shade and form of the name of Al - modillo.
Hadhrat Shaikh Abdul Kader Jeelaani (Peace be upon him) said : ''I passed across all
the veils. At last I arrived at the place of my grand parent Prophet Muhammad (Sallallahu
alaihi wasallam) and then my grand parent made me come close to him." The address means
he had passed all the shades and forms. That is called “Wilaa - ya - te - Sugra” and from that
place he reached “Mab - da - ay - tha - i - yoon” of the Holy Prophet (Sallallahu alaihi -
Allah commanded :
O Muhammad (Sallallahu - alaihi wasallam) , if I, the Lord, had not created you,
then I would not have created the heaven and the whole universe. Besides,
In “Nash - rut - tweeb” treatise, it is related, when Hadhrat Adam (peace be upon him)
saw the name of the Holy Prophet on the “Arsh” throne of Allah, Allah commanded Adam
(Peace be upon him) ; “If I had not created the Holy Prophet, I would not have created you”.
Besides, the Prophet Muhammad (Sallallahu alaihi wasallam) addressed:
^R_o^N#<ú^M_ÒA÷-l-K-aM- <O#-A-
"I, the Holy Prophet, was firstly created among the creations."
Allah knows well the "Kama-latt" the fulfilment of His own nature and attributes. To
reveal that fulfilment “Kama - latt,” the second “Tha - i - yun” , meaning firstly and
foremostly created the Holy Prophet which is the “Tha - i - yo - nay - wujood” and after that
the whole universe was created based on the Holy Prophet.
Therefore the “Mab - da - aye - Tha - i - yun” of the Holy Prophet (Peace be upon
him) is “Swe - faa - tul - Ilm” or “Shaa - nul - Ilm”.
The “Mab - da - aye - Tha - i - yun” of all the rest of the creatures is the “Zwe - Laal”
Shade of the “Swe - faa - tul - Ilm.”
❏❏❏❏❏❏
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
Faith (Iman)
Accepting the commands of Allah presented by the Holy Prophet without any doubt
in our mind and believing in the Holy Prophet, is called Faith (Iman).
Believing that direct benefits from Allah and the success of this world and hereafter,
will be attained only by following the system and practice of the Holy Prophet and the
commandments of Allah.
Search the Real Faith.
Try to learn to attain the belief upon the promise made by Allah. Not only to accept
this, but it is important to have belief.
By declaring that all the necessities of life cannot be fulfilled by others except Allah and
one is to become exhausted other than Allah.
For instance, Hadhrat Ibrahim (Peace be upon him) said:
“O Jibraa-eel, I don’t want you. I want Allah upon whom I have taken Faith, He is
seeing me. For He sends me to the earth.”
If one has faith that he is sent by the Lord to the earth, then the aid will be received
directly with the strength of the Lord.
Without any root cause, the Prophets received help through various means. Why? For
the Lord knows that the group was sent by Him.(Quran)
The Creator of the root cause (As'barb) knows when and how to bring the root cause.
But If you want to get directly, belief in Him then the help will come directly. The Sahabah
learnt the Faith upon Allah before learning Quran. As they had learnt Faith (Iman), they
implemented the deeds enthusiastically when the commands of Allah befell. The
commandments had not yet been at hand as scriptures, but they had already got the way to
conduct the deeds.
That is why the Sahabah learnt the Faith first from the Holy Prophet. After learning
the faith, the Sahabah practically implemented the commandments (Ah - Kaa - maat) of Allah
related with the promise of the rewards of the world and hereafter.
The first deed to be done is to satisfy the only one “Rabb” (the creator and the
Sustainer). This is called Faith (Iman).
In striving upon the Faith is to intend only to face the Lord, Allah.
******* *********
©R_o^n#<LAýL-A_é_m'l<;#<LAú-M#_ù^e<J<r_k^Y<o^n<M-A' ú-Y^x_L#-Aý#<L_O-ÒA-
R_o^n#<LAú-M#_ù^e<N-o^J<r_k^Y< ¨ <o^G<ap#-LAù<e<@<y'L_O^A-AO^`r<f-|-ú-Y^x_L#-AO-
Qur'an (22:74)
Meaning: No just estimate have they Made of Allah: for Allah Is He Who is strong and
able to carry out His will.
úyitsN?aY#AOdbiN?aY#A
“Thee do we worship, and Thine aid we seek”
The forbidden root cause will be filled in one’s life, if one has the belief that success
could be attained with the root cause. The root cause pushes us to others. The deeds send us
to the commands of Allah. By abiding the command (salah), it is understood that the
commandments are the tranquility of soul toward Allah .. Why? Because the command (Ah -
Kaam) is the remembrance of Allah. The root cause is the test.
By giving the root cause, Allah sees whether the belief is in the root cause or whether
the belief of success is in the fulfilment of commandments.
Allah experimented by sending the greatest root cause Jibraa-eel to the Prophet
Ibrahim. But the creature is not great in front of the Creator. The creature cannot be the
Creator. Every creature is insignificant and submissive. Even the greatest Jibraa-eel with fear
of Allah becomes as insignificant as a tiny bird. The original body of Jibraa-eel is that the
head touches the throne (Arsh) of Allah, the feet is under the earth and the spread of his
wings overflows the places of the north and south.
Today although there is the deed there is no such deed pertaining to strong belief that
success will be attained. The root cause makes the deeds to forget. Making empty-handed.
Our responsibility is to fulfill the commands of Allah. Giving success is the
responsibility of Allah, the Lord. The basic thing is not that to award by the Lord by giving
the root cause or not. The knowledge of this world where Allah's treasury can be attained has
been completely wrong.
The Lord’s rules and regulation is that if you want success, only the commands of
Allah is to be obeyed. Our root cause is only the commands of Allah.
What lessons the Sahabah are taught? Performing the Salah five times with full
respect will make them free from poverty. Disease will disappear and health will be awarded.
The faces will be brightened.
If you recite Sura “Waakiah” your family will not have to face the problem of hunger.
Giving charity with your own hands will make you free from diseases. Shall get security from
the seventy of the dangers. No calamity can befall you if you recite the supplication of Abu
Darda.
Discuss about these facts, think about these facts and invite upon these facts.
One of the Sahabah came and told the Holy Prophet that “Ibnu Rawaha is inviting
people to remind them of the faith.” The Prophet said that “Ibnu Rawaha is bringing them to
take care of Faith, for he is worried about whether the grievance of faith might be forgotten,
Therefore he is arranging gathering of Faith (Iman).
As the Holy Prophet liked this gatherings, so in the era of the Sahabah, there were the
gatherings of Faith.
The invitation (Da' wah) towards Allah is important in desisting the others
(Gairullah). If the Kalimah does not reach to invitation, then it cannot reach to “Mujahadah”
(striving in the path of Allah). There will be “Mukashafah” (clearness), if there is Mujahadah
Knowledge directs the way and the deeds will dwell in the Faith.
One who has belief will not make buffer of the root cause between himself and his Lord,
he will ask directly to the Lord, if the conception of Faith firmly exists in him.
If the power of God is along with him, the command will fall directly.
The belief will thrive as one invites towards ÕA&A[LA& opposing what we see.
The acception of Faith and belief prosper by fulfilling the commands of the religion.
The more you fulfill the commands of the religion, the more the belief would prosper. If one
does not do good deeds in religious practices and does misdeeds, it is because of the
weakness in Faith.
A blind Sahabah fastened a rope from his room to the outside of his house. If there
was anything he wanted to give, he would go outside the house by holding the rope and he
himself would put the thing in the hand himself. His sons said to him, “why don’t you ask us
to give instead of taking so much trouble”. The blind father related the Hadith of the Holy
/-y#<b_N-ú^M-/-n<Y^D_aM-/-B#<R-ú^M-
Because we cannot answer with the knowledge. If you take along only the knowledge
with you, you will be a loser in the grave. There the answer of the question is relevant only
with belief.
The Holy Prophet explained the scope of the grave. “Munkir” and "Nakir" will come.
Their voices are like the sound of thunder, their hair is up to the edge of their feet, their teeth
are as if they can dig your grave, they carry on their shoulders the clubs that no people can
carry on their shoulders and they will ask the above questions.
In answering the question if you hesitate a little they will strike with their club and
you will become even with the ground.
Hadhrat Umar asked, “Ya, Rasullallah, will the state of my soul be the same as here at
that place?" The Holy Prophet said “it will be the same” and Hadhrat Umar said, “then it will
be good. If there is the announcement that all should enter the paradise and only one should
enter the hell I shall be anxious that I may be that person. If all should enter the hell and only
one should enter the paradise,then I hope that I will be the person to enter the paradise.” The
faithful Umar thus having anxiety, fear and hope, after answering the questions in the grave,
would in turn ask the above question to the angels who asked the questions. The messenger
Jibraa-eel came to the Prophet and related that the angels would ask themselves whether they
were sent to Umar for asking the questions or whether Umar was sent to them to ask the
questions.
The human being is sent here to prepare for the Hereafter. We shall have faith upon the
knowledge that from here we have to move to the second world and we shall have the
belief. After death everyone is to be presented to Allah and to be examined.
There is no end for man. Besides they are not sent to fulfill their necessities. The Lord
has created the human being to bestow success.
Without getting connection with the Lord , there is no other way to achieve success.
Success cannot be achieved at all without including Faith and Good deeds.
All respective Prophets including the last Holy Prophet held firmly to the Kalimah
only. The root cause for deriving material benefit and the root cause for deriving benefits
from the power of the Lord are always opposite.
There are two kinds of root causes. One is Allah's sole creation like the sky, the earth,
the sun and the moon. The other is things created with the hands of human beings. Full -
fledged Faith cannot be attained unless we deny both of these, putting them in the same
category. Without Faith, we cannot obtain consistancy in our deeds or benefits from them.
Faith (Iman) will be weakened if our deeds are not for God but for others.
It is said that, firstly, the religious scholars, the generous and the martyr will be put in
the Hell. They will be burnt by fire. Surely their deeds were very great. Why? Their
weakened Faith made their intention for others instead of Allah.
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Therefore we should pull out ourselves from the belief in all the root causes and
the materials and make our belief turn towards the command of Allah.
If the belief is diverting to one side, then the deed cannot be confirmed.
The characteristic of the deed is to have belief that from the promises of Allah
For the faithful ones, the commandments are the root cause in the world.
For those who deny the Lord, the materials are the root cause of the world.
As soon as the Prophets invited towards Allah, the root cause of the race should be
totally destroyed.
The people of the race of "Shu-aib" were destroyed because they put their faith in
their trade.
The people of the race of "Nuh" were destroyed because they put their faith in their
being the majority.
The people of the race of "Sabah" were destroyed because they put their faith in their
land and garden.
The people of the race of 'Samud' were destroyed because they put their faith in their
handi-work.
The Holy Prophet said that whenever there is a competition between "Awamir" (the
commands of Allah) and the nationality or race as the root causes, the side who took
nationality as their root cause was always destroyed.
The voice of the Prophet and the strength of pulling of nationality were not equal. If
they were equal, there will be no problem.
Today we are undertaking the work of invitation hand in hand with material root
causes. Therefore we do not get the deed in full.
Our aim and goal is to turn our belief towards the deed brought by the Prophet.
the complete religion (Deen).He also taught us the work of striving for the Faith.
The Prophet did not command us to do “Infira - dee” individually the deeds only,
but trained us in the form of striving which will enable Deen (religion)
The work done under the Prophet’s authority was transferred to the hands of the
Ummah. Therefore, as we have the responsibility to teach those who do not know Kalimah
ÕA&A[LA&. We should also train them to become the proclaimers of Kalimah. When one has
only understood the deed, and we let go his training, then we have not fully performed our
responsibility.
by an#-L_é^J-r_K^A< (Laam).
The Holy Prophet did not entrust his Ummah to any other source. Therefore, we
should fix the whole world as the place of striving.
"When Prophet Dawood (Peace be upon him) took a step towards My command, I
made his world (iron) soft for him." It means made the world soft. Therefore, the
commandments for us are root cause of deed of the world which is called “Darul Asbaab.”
We cannot do any deed after our death.
In this age if one strives upon invitation, he will be awarded (50) times
When we talk about the subject of Faith , speak looking forward or directing the
Power of Allah and the Faith of the Sahabah.
Getting easiness for the deed is called “Karaa - matt” It is not called aid.
The As-haabay Kahafs were princes . They had to face opposition when they came to
know and stood for the truth. The path of the sun is in the hands of Allah. It cannot alter even
by a hole of a pin. But Allah changed path of the sun for the As-haabay Kahafs. The young
ones who guarded the religion (Deen), were asleep, so Allah postponed the original
programme of the sun. But in Islam there is no system of renouncing the world and taking
refuge in a cave or in the forest.
If one is not sitting in a corner but going around the world, then the implements of the
world will be subservient in front of the inviter.
The Prophets were not chosen to strive for authority, wealth or the worldly affairs as
their main task. They were sent to strive for the faith and to turn their attention towards the
nature of the Lord.
The Holy Prophet was entrusted with the responsibility to submit to the greatness of
the Creator and Sustainer (Rabb).
We have to keep contemplating this day and night until the belief indicated in the Quran
and the faith of Sahabah gets firmly rooted in our hearts.
The faith of the Sahabah is not only to the extent of accepting the faith of the Prophet.
They embraced the belief as held by the Holy Prophet and the belief that had been in the
Prophet's life and the belief that was brought by the Prophet.
The Sahabah believed that they were in the foot step of the Prophet and his
knowledge and this method of teachings. Do remember Hadhrat Abu Darda. How he
believed! The meaning is that the Sahabah did not only listen but studied and acquired the
faith.
But today we have the tradition of studying the deed. But we do not study belief.
Therefore, although there is the deed, we experience degeneration.
Presuming that the worldly things are the only root cause and having no conviction in
the promise is Falsehood (Baatil).
Thinking that (Halal) legal trade is not profitable and thinking that if there is no illegal
dealings (Haraam) the household will suffer is Falsehood.
If this kind of “Baatil” dwels internally, how can you expect to defeat Falsehood
(Baatil) which is outside in the world.
Therefore by making the invitation to Faith the object of our life, we shall bring the
Ummah towards invitation. The striving of invitation is the responsibility of every member of
the Ummah.
Because of Hadhrat Tu-faile- Dowsee’s invitation, eighty households accepted Islam.
We have to think that how many got to the right path (Hidayat) basing upon our root cause.
************
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
It means that when his heart is broadened, it will be easy for him to understand the
commandments and to perform the good deeds. Next, I asked “O the Prophet (Sallallahu
alaihi wasallam) of Allah, what is the sign of the “Shar - hay - sadar”. The Holy Prophet
(Sallallahu alaihi wasallam) replied:
(1) The soul will always be obsessed with and eager for the Hereafter (i.e. the house
where to live eternally).
. _*-K^a-B_Ao^q<l#-k-T-
“You should raise the Attributes of Allah in you.” By the help of this genuine Hadith
you will get nobility. In the same way, he will get the suitable qualifications from the
Attributes of Allah. It means the meaning of the outer - surface of the Attributes of Allah and
it does not mean the equalness of the special Attributes of Allah. Absolutely it cannot be
possible to attain the special Attributes of Allah. It will be “Shirk” (comparing with Allah) to
think like that. Besides, it opposes the greatness and nobility of Allah.
Hadhrat Khaja Muhammad Parsa (Peace be upon him) explained the above Hadith:
/=l_M- Malik The attribute of Allah “Malik” means influencing over all and Allah is
able to do successfully as Allah desires.
A “Saalik” who searches and desires to meet Allah totally overwhelms his
concupiscent soul and thus makes it weak and “Thasur - ruf” occurs in his heart. That
“Saalik” is named as “Malik” , the Attribute of Allah.
r%y^u_B- “Baseer” The meaning of that Attribute is the one who sees. A “Saalik” who
searches and has the desire to meet Allah, if he is able to perceive with his eyes of the heart,
then by the knowledge of Nu - re - fwe - ra - satt, he will come to know his faults and sins.
He will also come to know the fulfilled status of others. It means he will come to know that
all are noble. After that Allah's noblest and greatest “Ba - Swee - ratt” will accept his look.
He will be named by the name of “Ba - Seer,” the attribute of Allah, if he undertakes
everything for the satisfaction of Allah.
ô%y^m_S- “Samee” - The Attribute “Samee” means one who hears. A “Saalik” who
accepts without any exception the commands of Allah whoever he may hear it from. After
that, when he can listen with the ears of his heart, the concealed inner subjects and the facts
that are deep, right and doubtless, then he will be named as “Samee”, the Attribute of Allah.
ÿh^M< Moh - yee - The Attribute “Moh - yee” means one who gives life. A “Saalik”
who searches and has the desire to meet Allah would strive to flourish and spread widely the
**********
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
You will find the straight forward and true path if you obey and conduct according to
inner and outer “Shari'ah” code of Islamic laws as they were practiced by the Holy Prophet.
Therefore, firstly it is essential for Muslims to strive and reform themselves by conducting
and enriching their hearts by virtuous deeds.
Every human being can get external reformation easily. But thinking that it is very
difficult to effect internal reform, people turn a blind eye to it. But it is quite easy to attain
internal reform by the help of a true "shaikh" (Religious Divine) who would give guidance
and by help in walking towards the desired destiny.
Today, among the Islamic religious people there are many who eagerly favour the
external reformation and they do not care much about the internal reformation. Therefore
they cannot find the right path and they are lingering.
Therefore when the heart is purified from the dirts that are same as the dogs
then only the Radiance “Tajal - lee” of the Lord, Allah, will enter the heart.
**********
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
á<çw-Y#-ú^M-[_y^L-A_ý^b_t-j^Y-ÒA-
Meaning : Allah absorbs to His-side those whom He pleases. (42 : 13)
“Jasb” means dragging. With this form, the slave of Allah reaches Allah and attains
the love and admiration of Allah.
è<y^n_Y<#ú^M-[_y^L-A_ ^d_e^Y-O-
Meaning : And guides to Himself those who turn (to Him). (42 : 13)
In other words it means that if anyone who turns towards Allah and strives in
searching Allah, Allah would show him the right path.
In the first kind of Jasb, the servant (Bandah) is Muraad. The characteristic of
“Muraad” is, Allah has intended the chosen person to be His beloved.
The second kind is “Sulook”. “Sulook” means the servant (Bandah) is Mureed. The
characteristic of Sulook is, the person intends by himself to become the beloved of Allah by
walking upon the path of the pious persons. With this form also one can reach or can get near
Allah.
(A) “Thajalli - yaate - jasb” The Dragging Light from the Side of Allah.
If a person is dragged towards Allah by Allah Himself, then no one in the world, no
matter how strong he might be, could drag him towards himself.
If the wonderful sympathy of Allah, boils and swells up like the waves of ocean, even
if the person had lived as “Kafir” (one who disbeliefs Allah) for a hundred years, would get
the title of the top position of the saint.
Hadhrat Alla-mah Mahmood Nasfi (Be Allah’s sympathy upon him) addressed in the
treatise of "Thafseeray Khaazin" : Anyone who is dragged by the “Jasb” rays of light of
Allah is awarded by two qualifications. One is ÷yFoT the capacity to do good deeds and
another one is :
All the inlets of the bad deeds are closed making the inlets of the good deeds easy.
It means Allah has especially chosen that servant to work for the Hereafter. In Quran ,
the verse bearing upon this subject is as follows :
$©R_Ad#-LA r-|^X_]+u-L_ak-B_ù^e<n'u^l-K^A-aN#-A_
The prophets and the beloved of Allah are also included among these exclusive
servants. (Ma -aa - re - ful Quran , chapter (2), page (22))
Then these people are mainly interested in the affairs of the next life (Hereafter)
The essence is that it is not to be assumed that those people discard and forget their
families and do not work for their livelihood.
Certainly, these religious people who obey the commandments of Allah also fulfill the
responsibility of the servants of Allah. But they are not like the ordinary people, they always
remember Allah in the time of doing business. It means they do not forget Allah, although
they are endeavouring in worldly affairs. Although they mingle with people, their bodies are
with the people but their hearts are apart from them.
The “Jasb” Dragging Rays of Light from Allah fell upon one of the “Taabi'ee”
Taabi'ee means the person who saw one of the Sahabah but did not see Prophet
Muhammad (Sallallahu-alaihi-wasallam) with Faith (Iman)
That Taabi'ee real name is Zar-Zan. Before attaining the status of Taabi'ee, he was a
singer playing a wooden musical instrument. His voice was very fine and pleasant. His voice
could enchant people.
One day a Sahabi called Hadhrat Abdullah Ibne-Mas-ood passed through the place
where Zar-Zan was singing and on hearing the voice of Zar-Zan, the Sahabi said, “this voice
is very good, how good will it be, if the owner of this voice would recite the Holy Quran with
this pleasant voice instead of singing. Allah sent the Sahabi's words into the ears of Zar-Zan
from among the loud applauds of audience.
As the time due in falling of the “Jasb” dragging rays of light of Allah, the Lord
himself had opened the way. To make certain, what the Sahabi had said, Zar Zan asked his
audience and no sooner the audience related the Sahabi’s words, Zar Zan smashed his
musical instrument and immediately penetrated the crowd and went to the Sahabi and after
embracing his feet cried. The Sahabi also cried on seeing Zar Zan crying.
The “Jasb” Dragging Rays of Light from Allah fell upon Hadhrat Bishr Haafee.
Imam Ahmed Bin Hambal (Rahmatullah alaih) was a professor of Hadith, he was also
the Imam (leader) of the school of Hambalee. At the period of Imam Hambal there was a man
called Bishr Haafee. He drank liquor day and night and was always drunk. One day Bishr in a
state of intoxication found a part of paper on the road on which was written Bismillah.
Although he was excessively drunk, he picked up the paper from the road. When he arrived at
his house he wiped out the dust from the paper, kissed it and put it respectfully on a high
place.
That night he got the opportunity to behold Allah. O Bishr, although you had been
drunk, you picked up and placed My Name on a high place with full respect, so also I, the
Lord, had raised your state. Besides, I have dragged you with the rays of light “Jasb” and
made you My beloved saint. After becoming Saint, one day Hadhrat Bishr Haafee was
reciting the verse:
“Have We not made the earth an even expanse?”
From that time he took off his shoes and said: “ O Allah, my Lord, I will never walk wearing
shoes upon the floor of the earth that the Lord had laid.” From that day he was called Bishr
Haafee. In Arabic "Haafee" means the one who does not wear shoes.
The Miracle (Karaa-matt) of Bishr Haafee.
From the day when Bishr Haafee walked without shoes on the earth laid out by Allah,
Allah commanded the earth; “O, _______ earth, split and swallow the filth on the path Bishr
Haafee walks. As My beloved paying due respect by not wearing the shoes on the earth laid
out by Me, so also I do not want his feet to be dirty”. Therefore, if there was any filth on the
way where Bishr Haafee walked, the earth split and swallowed the filth before the feet of
Bishr Haafee fell on it. This miracle (Karaa-matt) power was bestowed by Allah upon Bishr
Haafee.
********** -*********
Sulook (The Inner Course)
(Human Beings walk along the path of Sunnah towards Allah)
The second way to get to Allah is "Sulook".
In Quran, © ["B#_R#-ú^M#_R+o^N<ýl'I-o-e<F-_*-S^É^L_{>R-d^U-ÒA -r-W-ú^m-F-A-
(Quran 39:22)
“If one whose heart has opened to Islam, so that he has received Enlightenment from Allah.”
The Sufia say that ten good moral qualities are required in order to get across the
Inner Course (Sulook). These ten moral qualities are called “Maka-ma-te Ashra” by the Sufia
and in the usage of “Tasawwuf.”
The first “Makaam” (station) is “Tauba” the confession and the apologizing of sin and
the last “Makaam” (station) is “Ridua” the satisfaction and love of Allah. Between the
“Tauba” and “Ridua” the satisfaction and love of Allah there are eight “Makaams” (stations).
(1) “Zuhud” - Discarding the love of the world.
(2) “Tawak-kul” – Relying only upon Allah.
(3) “Ka-na-att” – Be contented and Satisfied.
(4) “U –Za-Latt” – Discarding
(5) ‘Hamesha-ki-Zikr”- Always remembering Allah.
(6) “Tawat - joh – Concentrating deeply towards Allah.
(7) “Sabr” – patience
(8) “Muraa-qa-bah” – Keeping connection and paying attention towards Allah.
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By completing and passing through these ten “Makaams” (stations) one gets
connected with “Tajalliyaate Salasat” (Sparkling the Enlightenment of Allah) i.e. connects
with three “Tajallee” Enlightenments of Allah and they are (1) “Tajallee “Af-aal” (2) Tajallee
Swe-faat” and (3) Tajallee Zaat”.
With the exception of “Makaamay-Ridua” (Satisfaction and love of Allah) all the
stations are connected with “Tajallee Af-aal” and “Thajallee Swefaat” whereas “Makaamay
Ridua” is connected with “Tajallee Zaat”.
The 'Saalik', one who searches and wants to meet Allah, should, with the love of
Allah in his heart, bear in mind that whatever befalls from Allah, the beloved, good or bad are
all the same. With that love only can he get the love and satisfaction of Allah. Only with that
love and satisfaction of Allah, hatred and dislike would disappear.
The rest nine 'Makaam' (stations) are also the same way in Tajallee Af-aal and
Tajallee swefaat.
That is to say that when we see the full power of Allah encompassing us and all the
other things, then we will naturally concentrate our attention towards 'Tauba' confessing and
apologizing our guilt and will always adhere to the fear of Allah and refrain from doing bad
deeds.
Besides we should be patient with our fate demarcated for us by Allah. We should
make contentment our guide, not caring whether we have wealth or not.
When a Saalik comes to know that Allah is the owner of the bounties (Ne'matt), he will
always be thanking Allah and will arrive at the thanking 'Makaam' where he will depend
totally upon Allah (the Makaam of Thawak-kul). When the Saalik sees the light of Allah's
sympathy he will have reached the 'Rajaa-makaam', station of Expectation. Then he will be
saying -----
O Allah, the Lord, if you drive me out from Your door I will still remain the Lord's
servant. I will not take refuge and worship any other except Allah.
When a Saalik (one who searches the love of Allah) comes to know and see ' Musha-
hadah' (as if seeing the greatness and nobleness of Allah) with his inner eyes, he will come to
know this polluted world is mean and insignificant and inferior and has no value. At last, the
obsession of the world will disappear from the heart and he will be attached to 'zuhud'
discarding the love of the world.
But the Saalik Majzoob (the person who becomes insane in the love of Allah) and
who has got the love of Allah cannot easily pass through. He shall attain only by striving with
Only Allah is the great, noble and exalted in might and powerful Lord.
No one is to be worshipped except Allah. Only Allah is worthy of worship.
All the praises are due to Allah Who creates and sustains the whole universe.
The human being is kept in the mother’s womb and created by the powerful hands of
Allah. The human being is the vicegerent of Allah and also the medium of declaring the
Attributes of Allah.
*************
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Qur'an (21:108)
Meaning: Say: " What has come to me by inspiration is that your God is one God:
The invitation towards Allah makes cool the heart of the Prophet Muhammad
Prophet Muhammad (Peace and Blessings of Allah be upon whom) began the
Invitation towards Allah putting forward three grades of people.
(1) Men (2) Women and (3) Children.
Descending from the “Hira” mountain the Holy Prophet invited, Hadhrat Abu Bakr
among the men, Hadhrat Khatija among the women and Hadhrat Ali among the children by
handling the origin rope of Ummah. He did not distinguish man from children putting men
first and children after. This was the first day of the responsibility of Prophethood. And on
the last day the company (Jama - att) of Hadhrat Osama was sent out.
The Holy Prophet paid all with three points to his followers (Ummah). Huku – kullah,
Huku - kul - ebaad and the Invitation responsibility of the Prophets descendants changed step
by step.
(1) Nu - re Nubuwwat (Enlightenment of Prophethood)
(2) Nu - re Hida - yat (Enlightenment of the right path)
(3) Invitation responsibility
After the death of the Holy Prophet full hundred per cent responsibility of striving for
the Invitation towards Allah transferred towards the Ummah. Before death the Holy Prophet
gave three commands. These three points included Huku - kullah, Huku - kul Ebaad and the
strivance of Invitation.
(1) }<ol'u#-LA- }<ol'u#-LA-
(3) ]M-aS-A<ï-y^J-AO^r<f_N^A_
If you are an administrator, then you are responsible for the people who are under
your administration.
If you are a father, then you are responsible for your sons and daughters.
If you are a husband, then you are responsible for your wives.
If you are a leader, then you are responsible for your followers.
If you are a teacher, then you are responsible for your students.
If you are a Peer - Murshid, then you are responsible for your Mureeds.
The first responsibility due upon you over your subordinates is to connect them with
Allah. If they do not know Allah, they would not know any one else.
]M-aS-A<ï-y^J-AO^r<f_N^A_ The Holy Prophet entrusted the flag with trembling hands. "Because of
my death, do not stay behind by not working. Therefore, go forth the group (Jama - att) of
Osama." The Holy Prophet even at his death bed (Sak - raat), was much concerned and was
anxious to send the company (Jama - att) of Osama on the path of Allah.
The responsibility of this work does not depend only upon a man or a group. The
responsibility of the Holy Prophet was entrusted in the hands of Ummah as a whole (all
members of Ummah)
If the Ummah accept the Holy Prophet’s work as their own work and strive by
taking the responsibility upon themselves, then the aid as was received by the Sahabah,
will be with the present Ummah.
Not only that, you will get more than (50) times benefit for your work. But we have to
change our aim and object. Is our present field equal to the Prophets? The way to turn our
aim is to ask ourselves why we are sent to the world. What is the purpose of our coming to
the world? Why are we honoured with the crown of Caliphate (Khilafat)? What does the Lord
bestow upon us? We have to turn our aim and object by thinking like this. We should change
the striving field.
(the person who keeps contact with Mosque) to settle our problems.
***** -*****
Next, Allah entrusted the responsibility of the invitation of Kalimah to the Prophets.
Therefore, the Prophets firstly stated the Invitation towards Allah. They are firstly given the
responsibility of the invitation of ÕA&A[LA& (There is no god save One God, Allah).
The Invitation towards God (Da'wah) is to search the sincerity (Ikhlaas) of Kalimah.
We can abstain from “Haraam” (Prohibited by Allah) when the Sincerity (Ikhlaas) of
Kalimah enters us. Today the invitation of Kalimah is disappearing from the Believers
because we presume that the Invitation of Kalimah is for others. Actually we have to invite
others to Islam. The invitation of Faith is to be given to ourselves.
Today, as we are not the inviters of Faith, so we are merely the proclaimers of having
Faith . We are having peace of mind for we think that our Faith is fulfilled.
Certainly, if we are enshrined with Faith (Iman) then we are disturbed and spreading
out grievance in relation with Faith (Iman). We will have fear whether we are two - sided or
pretender.
Although Hadhrat Abu Bakr and Hadhrat Hanzalah did not tell lie, did not
misappropriate anything, did not break promise, but they felt anxious whether they became
If there is the Invitation towards Allah (Da'wah), then only there will be Faith. The basic
thing is like the Faith of Sahabah, the Invitation of the Sahabah and the strivance of the
Sahabah. Then only the promise of the Lord will be fulfilled for us. We will get help.
best Ummah (]MAryKùtn|). Why were you created? Why were you sent? To benefit the whole
human beings. This work is not the work of Maulana Ilyaas. The Prophet authority concerned
work was given to Ummah to work until the day of Resurrection.
anLéJrKA is addressed to the Ummah, not to the Prophet, It is directing that by keeping
the present Ummah in front and to connect the servants of the Lord with Allah. Certainly
giving the responsibility of the strivance of the Holy Prophet as your work.
The strivance of Invitation is only the way to get benefit from the plan of Allah, that are
spread and scattered between the sky and earth.
From the treasury of the Lord, we cannot take rain water when rain water is required,
health when health is required, peace when peace is required without striving the Invitation
towards Allah. Therefore, the Treasury was shown to the Prophets. The Holy Prophet was
called and shown the Treasury and Allah commanded, “if you want these benefits, you
choose this way” (i.e, the Invitation towards Allah).
The Treasuries are opened for the Prophets. Therefore, they promised the bounties
from the Treasury.
It means not to work for any other cause except the work of the Prophet.
“How I (the Prophet) conduct with 'Baswee - ratt,' so also my followers should do so."
How important it is for the Believers to believe the Prophet as the Prophet, so also the
Prophet should believe that he was sent by the Lord. If there is no Baswee - ratt like this, then
you will not get Constancy (“Is - ti - ka - matt”).
If no one do this work or opposes this work I will consistently do this work. This is
called the demand (Tha - ka - za) of Baswee - ratt. We must not be suspicious of one who
does, or of anyone does not do this. Suspicion and constancy cannot be together.
If you strive with Baswee - ratt, then you will reach the highest stage of sacrifice
(Qurbani). To believe fully in the promise that the Lord will bestow is called Baswee - ratt.
The Holy Prophet addressed: Man is like the mine of gold and silver. The work of
invitation is given to them so that they may shine like gold and silver. The Holy Prophet
arranged for every Ummah to be useful in accordance with their qualifications by giving this
work.
When giving the invitation towards God, they must have the faith of the Sahabah. Must
have the origin of Allah. Besides there should be no other motive.
Only when the work of invitation is undertaken as stated above shall we achieve the
reality(Haqeequat). In giving Invitation towards Allah (Da'-wah), the first point is to know
that Allah is the Creator and Sustainer. The Omnipotence of Allah "Qudrat" does not need to
consider the root cause "Asbaab". Explain that the root cause (Asbaab) is subordinate to the
Omnipotence (Qudrat) of Allah.
"Qudrat" The Omnipotence of Allah is with the invitation towards Allah (Da'-wah). The
Omnipotence of Allah will support the Invitation towards Allah. Allah Himself likes the
invitation of Kalimah (There is no god save Allah, the only God Who is to be worshipped).
Allah, with His power, will fulfill all our necessities, will forgive us our sins. Will
bestow auspiciousness in provision and will enable us to do good deeds.
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Therefore, to get the benefit directly from the origin ("Zaat") of Allah, it is necessary
to invite people towards Allah by going on journey with the intention to learn and fulfill the
commandments of Allah in accordance with the methods of the Holy Prophet.
For one who walks with this intention, seventy thousand angels spread their wings
under his feet. The creatures of the sky and earth supplicate for him. For Satan, one religious
scholar is much more heavier than one thousand people who are not religious scholars.
In order to perfect our faith and our deeds we have to strive to bring others to the true
Path and thus keep alive the strivance of the Prophet in the whole world.
Two fields of strivance:
(1) Striving on the earth and for the products of the earth.
(2) Striving upon the faith and deeds of the affairs of faith.
By striving in the world for the products of the earth we may get reward and wealth
which may bring us temporary happiness. The result of the second strivance which is of
permanent nature will be bestowed upon us in the hereafter.
It is stated in the Quran that having faith with all its requirements will ensure success.
Changing the deeds means striving to change all our deeds which are not in
accordance with the teachings of the Prophet. What we see here in this world is not the
reality. We see only the forms of everything. We do not see the reality (Haqeeqatt). We
cannot see the soul. We cannot see ourselves from the beginning to the end as a whole entity.
The invisible plan of the Lord is spread everywhere. Therefore we cannot see the
beginning, nor can we see the end.
How senseless are the human beings. They are planning to compare the mighty and
magnificent plans of the Lord with the small and trivial things of the world.
Those who do not know Allah, try to defend adverse situations by trivial material
means. Why? Because they do not know the great and invisible schemes of the Lord. When
the situation deteriorates, they turn towards material means and this is the basic cause of the
disappearance of Faith.
The way of the Prophets is to strive upon the soul which leads to spiritual growth.
We should solve our problems by striving with sacrifice upon the deeds that Allah likes.
The Pharaoh had a large army. He had all the material required. But Prophet Moosa
uplifted the soul of his people and prepared them for the deeds that Allah likes. And Allah
rewarded them by destroying the Pharaoh. Prophet Nuh overwhelmed the majority by using
the same means. This was also the way by which the authority of Namrood was overwhelmed
***** -*****
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
The purpose of "Da'-wah", the Invitation towards Allah is to bring about the
religious knowledge in an active way and to instill eagerness of religion among the
Muslims.
"Da'-wah" Inviting towards Allah is the mercy for the universe.
It opens the door of Allah's aid.
è<!_ag-L^Ad<E_aw#-LA õ<l_#b-y<l^F-
Those who are in front of me (Holy prophet) are responsible to teach to those who are
not present.
Explanation – As you the Sahabah learned and received the teachings of Islam from these
gatherings along with me and thus got the privilege of living in accordance with the teachings
of Islam, so also, you, the Sahabah are responsible to convey and share their knowledge with
those who cannot participate in these gatherings and also with those who are far away, and
those new generations who will be born after me.
As that address was the Prophet's address of the last Haj, and on that very day the
verse of the Qur'an was revealed stating that the religion had been fully established and
perfected without any requirement for modifications.
At the end of the congregation (Maj-lis) of that last Haj, the Sahabah by discarding
their families, houses, and luxuries, departed to spread out the religion of the Lord, Allah, in
whichever direction the heads of their camels faced and to all the places of the whole world.
That is the reason why there are only twenty thousand graves of the Sahabah in
Mecca and Madina and the rest over one lakh Sahabah dispersed to all over the world to give
the glad tidings and invite people to the Faith and to teach the new converts about Islam.
Consequently we find the graves of the Sahabah in several countries of the world.
Only on that day, the Holy Prophet entrusted the Ummah wholly with the work of
Invitation towards Allah. It was because Prophet Muhammad (Peace and Blessings of Allah
be upon whom) was the last Prophet. After that no prophet is going to emerge and the task of
teaching was given to the Sahabah and from the Sahabah to Taabi'een, from Taabi'een to
****** - *******
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
Undoubtedly Allah Ta'ala has promised to provide protection for the way of life
propagated by Hadhrat Muhammad (Sallallahu alaihi wasallam). But, human effort and
perseverance have been defined as the only media for its promotion and advancement. The
Companions of the Holy Prophet (peace be on him) strove untiringly for that purpose and,
assuredly, they succeeded and were the recipients of high rewards. They had the honour of
receiving Divine help and assistance. We, being the admirers and believers, ought to try and
follow them and prepare ourselves for the propagation of the 'Kalimah' and the message of
Allah Ta'ala. Thus, we will also be favoured with Divine help and assistance.
The Holy Prophet said: :If you come to learn a knowledge of religion from me teach it
to others”. Explanation: If you learn a matter related to religion, you should practice that
knowledge by yourself and as you know you should relay that knowledge to others by
teaching them to obey and practice it. (Mish kaat treatise)
The duty of Tabligh is revived by conveying the commandments of Islam to the
servants of the Lord.
A study of the Holy Quran clearly reveals that the capacity to maintain the required
level of true faith of Islam, and the ultimate ascendance to exaltation and glory through it, are
dependent on the fulfilment of a special task which has been so graciously assigned by Allah
Ta’ala to the Muslims alone. It is for this that they have been given, in the Quran, the
distinguished position, “ Khair-ul-Umam” (the best of all peoples).
According to the faith of Islam, the main purpose behind the creation of this world
was to establish and prove the Divinity, the Oneness, and the most exalted existence of
Almighty Allah Ta’ala, and to reflect His unlimited powers and boundless Attributes through
man, who was to be guided by the light of true knowledge. It was impossible for man to
conceive and utilize that knowledge without his first being purified of impiety and obscenity.
Only after that purification, is he to be adorned with fine virtues, excellence of conduct and
the eventual capacity to act righteously. It was for this purpose of bringing about this purity
and power in the ranks of mankind that thousands of Prophets and Apostles had been deputed
by Allah Ta'ala.
The last in the series, came the "Sayyed-ul-Ambia Wal Mursalin" (the greatest of all
the Prophets) Muhammad (Sallallahu alaihi wasallam). It was through him that man reached
the high state of development of mind and body leading to the final stage of purity. It was
then that mankind received the glad tidings in the following verse;
'' And today We have perfected your religion for you and
completed Our bounty upon you " (Quran Alma-idah 3)
The supreme purpose of man's creation had been fulfilled; good and evil had been
clearly defined, a complete system of practical life had been revealed, the lineage of
prophethood and apostlehood had been terminated, and lastly, the duties that were formerly
discharged exclusively by the Prophets had devolved as a collective mision upon the
"Ummat -i-Muhammadia" (the Muslim people). This last fact has been clearly brought out in
the following verses of the Holy Quran:
In the first verse, Allah Ta'ala has stated the reason why the Muslims are called
"Khair-ul-Umam" (noblest of all peoples); it is because of spreading good and preventing
evil.
In the second verse, He has further clarified that only those people shall be exalted in
life who fulfil that injunction. The command does not end here. It is stated in another place
that the failure to accomplish this vital task will bring curse and gloom on its assignees.
Prophet Muhammad (Sallallahu alaihi wasallam) said:
" I, Muhammad swear by Him,Who has control over my soul: you must enjoin the
good and forbid the evil and force the ignorant wrongdoer into the path of rectitude; else
Allah will confound your hearts and you will be cursed, as were some of the peoples gone
by".
Hadhrat Abu Huraira (radi Allaho anho) has narrated:
" Said the Prophet (Sallallahu alaihi wasallam): when my " Ummah" (followers)
begin to attach more importance to the world and to regard it as a source of glory, the awe
and importance of Islam will vanish from their hearts. When they give up the practice of
enjoining good and forbidding evil, they will be deprived of the blessings of Revelation, and,
when they begin to indulge in mutual recrimination, they will fall low in the eyes of Allah."
The Root-Cause
From the above "ahadith" it is clear that the abondonment of the act of enjoining the
good and forbidding the evil has usually been the root cause of " Alllah Ta'ala's" anger and
displeasure and His eventual wrath. And if the "Ummat-e-Muhammadiah" becomes guilty of
that neglect and omission, the punishment to be given to them will be more severe than to the
earlier people, because they would have failed to recognise their exclusive obligation and
neglected to fulfil the sole mission in their life. For this reason, the Holy Prophet (Sallallahu
alaihi wasallam) has enjoined the act of enjoining the good and forbidding the evil " as the
essence and the pivot of the faith of Islam" and the abondonment of that act as the cause of
decay and decline of the faith.
" Any Muslim who dares to take steps to remove the present state of ruin and
devastation, endeavours to revive the act of propagation and comes forward to
shoulder that heavy responsibility, will surely rank as the noblest and the most
distinguished being among the whole of mankind."
Imam Ghazali (Rahmatullah alaih) said this nearly eight hundred years ago, but his
statement is very accurately applicable to us today.
We should adopt a vigorously positive line for our own sake and also for the sake of
future generations. The time is moving fast, and so is the pace of deterioration in the religion
of Islam. The situation demands a strong, quick and determined effort by one and all for
arresting the rot and stopping further degeneration of the Muslim society.
As a rule, existence of true Islam depends entirely upon the perseverance and
collective effort of its followers. Unfortunately, they seem to be deficient in these very
requirements. We must appreciate that the "Quran" and 'ahaadith' are full of the lessons in
calling the Muslims to be active and to persevere in the path of Allah.
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There is a "hadith" about a very pious person who may pray night and day
all his life, but he cannot come to the level of one who strives and sacrifices his
pleasure and comfort for the sake of guiding and helping people to move on the
right path of Islam.
Most of us think that, as we ourselves do not possess the essential virtues and qualities
of Islam, we are not competent to perform the duty of propagation of those qualities among
others. This is a clear misunderstanding . Since an obligation has to be fulfilled, particularly
when we have been commanded by Allah Ta'ala for that task, there can be no quesiton of
denying obedience to it. We must set ourselves to work in obedience to Divine command.
Our efforts then shall, " Inshah Allah", gather greater strength and make us more determined
and resolute. In this way, our sustained endeavour on proper lines will one day bring us the
great honour of being dear to Allah Ta'ala. It is against the convention and the Sunnah of
Allah Ta'ala that, if one perseveres and strives for His sake (religion), He would not,
condescend to bestow favours and kindnesses because the person was not competent or fit
for the task!
Most of us take it for granted that the religious schools, the "Ulema", the saints who
have their seats at various religious places (Khanqah), and the religious books and magazines
are sufficient activities for the fulfilment of the mission of "Amr bil ma'ruf wa nahi anil
munkar" (Tabligh). These efforts, they think, are enough to meet the requirements of Tabligh.
Undoubtedly, the presence of all these is absolutely essential and one must look upon them
with reverence and pay attention to their problems, as the traces of Islam that exist today owe
their existence to these very institutions, but they are not enough to meet the situation even
partially. The task is stupenduous, considering our present weaknesses and the extent of the
problem. To be content with the existence of these few means will be a grave folly on our
part.
Even to derive full benefit from these institutions, we have to create, within ourselves,
a true and a deep respect for the faith of Islam and a burning desire to adopt it in our practical
life. Today all our sentiments and feelings for Islam are practically dead, because of the
continuous onslaught on our faith and social structure by various foreign elements and forces.
Alas! they have succeeded in their object! As, instead of love, we seem to possess a hidden
inferiority complex towards our religion and faith! Obviously, therefore, we must act quickly
and wrest the initiative from the hands of opposite forces and launch a strong counter effort,
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whereby we are able to revive the dead spirit of each and every Muslim and rekindle in him
the love and attachment for Islam.
There is a great misunderstanding that, whenever one takes up the work of enjoining
good and forbidding evil, he is not received well by the people. The people invariably treat
him badly, using harsh and insulting language. Also, that sometimes people tend to adopt a
mean and contemptuous attitude towards religious workers. This is true, but we are apt to
forget the fact that the performance of the act of propagation means simply to follow in the
footsteps of the Prophets of Allah Ta'ala, who were always the victims of the worst type of
treatment. That is the usual and destined disposition of those who take to this mission!
Indeed, all Prophets had to suffer untold miseries on account of this.
The Holy Prophet (Sallallahu alaihi wasallam) once remarked:
" No Prophet has suffered more than me in the propagation of truth."
It is now up to us to set about the revival of the obligatory task of "Tabligh", which
really and truly is the life blood of Islam. It will be only then that we can hope to regenerate
the true faith of Islam in the masses. By this means alone can we recognise and truly
understand both Allah Ta'ala and His Holy Prophet, Hadhrat Muhammad (Sallahahu alaihi
wasallam), and will be able to clearly understand and finally submit to their commands and
wishes. To achieve all this, we will have to adopt the exact methods and ways which are laid
down and were demonstrated by the Holy Prophet (Sallallahu alaihi wasallam) himself when
he reformed the pagan Arabs.
Allah Ta'ala says in the Quran:
" Indeed the Holy Prophet (Sallallahu alaihi wasallam)
is the perfect example for you to follow."
In this very connection, Hadhrat Imam Malik (Rahmatullah alaihi) said :
Reformation of the last (part) of this (Muhammad's) Ummah will not be possible
except by adopting the method which was used in the beginning (by Hadhrat Muhammad
Sallallahu alaihi wasallam).
In the beginning, when the Holy Prophet (Sallallahu alaihi wasallam) had started to
call the people to Islam, he did not have a single supporter behind him nor had he any
political power or possessions. The Pagan Arabs were arrogantly independent and self-
opinionated. No one among them was prepared to listen to reason or turth or obey another
person. They strongly disliked and were deadly opposed to the "Kalimah-tul-Haq", which the
Holy Prophet (Sallallahu alaihi wasallam) had the sole mission to teach. In these
circumstances, one wonders what gave such invisible power and force to that one single man,
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who was worldly poor and without any means, that he eventually was able to draw the whole
of the Arab nation towards him.
First we ought to carefully think and see what was it towards which he beckoned the
people; initially they refused, but came running towards him as soon as they perceived the
light, and stood by him so close that they never left him again. It was the message of Eternal
Truth to which he called! - that and only that (Truth), which was the Holy Prophet's
(Sallallahu alaihi wasallam) sole mission and aim in life - and which he so beautifully
presented to the people! It is :
" That we worship nothing but Allah, and associate none with Him as his
compeer or rival, and none of us considers another god except Allah."
As we profess to be the followers of Hadhrat Muhammad (Sallallahu alaihi wasallam)
who himself had suffered in the performance of this very mission, but took everything
cheerfully and with forbearance, we must also follow his sublime examples and show
patience and calmness while performing the vital duty of "Tabligh".
To call mankind to Allah Ta'ala and show the right path to all those who had gone
astray was the only mission and the sole purpose of the Holy Prophet's (Sallallahu alaihi
wasallam) life. To serve this very purpose, thousands of prophets had been deputed before
him.
The sacred biography of Hadhrat Muhammad (Sallallahu alaihi wasallam) and also
those of other Prophets indicate one single aim as the sole mission of their lives: i.e, to
believe in One True Allah Ta'ala and His one Divine Personality and His Attributes. This
belief is the essence of the faith of Islam. It was to practise and demonstrate this very faith
that man has been sent on this earth, as will be seen from this verse:
" And We have not created the genii and human beings
The FIRST and the FOREMOST thing to do is to change the aim of our life,
from material motives and acquisition of wealth, to the propagation and
spreading of Allah Ta'ala's " Kalimah " and Islam;
to fix as a definite objective for ourselves, the enforcement of the commands and orders of
Allah Ta'ala; and to sincerely resolve: I will obey every command of Allah Ta'ala, shall try to
practise it in my daily life and will not disobey Allah Ta'ala in any circumstances. The
fulfilment of this resolution must be made the main aim of life.
PROCEDURE TO WORK
The most important factor in the task of Tabligh is the manner and the method of
approach, which simply means to follow closely the lines adopted by the worthy Companions
(Sahabah)of the Holy Prophet (Sallallahu alaihi wasallam) strictly in accordance with his
A jamaat or group of at least ten men should be formed. One of them should be
selected "amir" (leader). They should get together in a mosque, make ablutions (wudhu) and
offer two rakaat 'nafl' prayers (Salah). After this, all should supplicate together and beseech
for Divine mercy, help and guidance for success in their efforts and remaining steadfast and
resolute in their task of Tabligh. For all this time, " Zikr " should be recited by all, and every
precaution should be taken not to indulge in idle talk.
On reaching the place for "Tabligh", once again the "jamaat" should supplicate and
beseech for Allah Ta'ala's mercy and help in their mission. The place of Tabligh will be the
vicinity of a mosque of the locality where the work is to be conducted. A part of the "jamaat",
should be detailed to tour the locality calmly, and quietly inviting people to the mosque,
where "Ta'leem", (reading and teaching out of religious books) should be in progress and
later the "Salah" (prayers) of the time should be offered. After this, one of the members of the
"jamaat" should place before the people, in an affectionate and calm manner, the importance
and urgency of reviving Islam in each and every Muslim as ordained by Allah Ta'ala and the
Holy Prophet (Sallallahu alaihi wasallam), giving out as simply as possible the cardinal
points of Tabligh and the way to accomplish them. Finally, the people should be persuaded,
again in a cordial manner, to join hands in this sacred task and come out to do the work of
Tabligh like the Jamaat itself.
Later, some members of the Jamaat may accompany the people to their homes, where
the womenfolk should also be addressed and persuaded to do similar duty among women.
As far as possible, all expenses, including travelling, food etc., must be borne by each
individual himself and, if he can afford, he may quietly assist those companions who may be
in need.
In its real form and sense, Tabligh is the most important type of worship of Allah
Ta'ala and it amounts to a blessing of very high order. It literally means to follow in the
footsteps of the Prophets.
Truly, as the work is of a very high superior character, it must be based on equally high
principles, which ought to be strictly followed throughout.
During the course of work and, even away from it, he must try to behave as a perfect
Muslim, as a faithful slave of Allah Ta'ala, constantly obeying and following the Divine
commands of "Shariah" and always seeking Allah Ta'ala's mercy and pleasure. This is the
basic requirement and the soul and foundation of the work of "Tabligh". Once it is deeply
and firmly embedded in the hearts of workers, the other principles, rules and practices will
become easy to follow.
Every action, work and speech must be fused with sincerity and honesty of purpose,
for an act, however small, but imbued with this quality is destined to bring high rewards
and plenty of well-being.
On the other hand, an insincere act, however big, will not bear any worthwhile fruit or
benefit either in this life or in the hereafter.
" Be meticulously honest and sincere in matters of religion: a little done with
sincerity is enough."
Allah Ta'ala accepts only such actions and deeds which are performed purely for
No show or outward appearance is to be put on. The degree of success and progress
will depend entirely on the depth of our sincerity.
***********
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$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
(4) Paying respect to Muslims and having regards for the rights of each other
(IKRA-MAY MUSLIM)
The characteristic of paying respect to Muslims and having regards for the rights of
each other (Ikra-may Muslim)
Implementing with deep respect all that Allah has enjoined upon us and having high
regards for the traditions of the Prophet.
The demand of "Ikraam" (paying respect for the right of each other) is :
Mankind is the Ummah (followers) of the Holy Prophet. We have to make ourselves
humble in front of the Ummah. Fulfil the rights of every man. Forgive and sacrifice our
rights. Surely Allah will award stately building in the centre of the paradise to those who
conceal the guilts of fellow Muslim brothers.
Look after and serve every man. By Looking after the mankind the Lord will look
after him.
A group (Jama-att) of the Sahabah set out on Allah’s way. When they encamped, they
divided the duties among themselves. One shall sacrifice the goat and the other will chop the
meat and etc. No work was left for the Holy Prophet. “What shall I do”? asked the Holy
Prophet. The Sahabah said to the Prophet “No work for you Sir, and we will do all the work”.
The Holy Prophet said, "it is not like this, I will pick up the fire-wood from the forest for
cooking”. Thus the leader of the prophets carried fire-wood for his companions.
We have no abilities. We should reform ourselves by setting out on journey in a
company (Jama-att) of muslims, then only will Allah reform us. By doing like this, we will
get the practice of paying respect for the rights of each other (Ikraam).
Look after (Khid-matt) – with “Thawazo”, we should bear in mind that we are the
most humble. Then only we will realize the essence of “Ikraam” and we will also be blessed.
Note : 'Ta'leem', to study concerning the knowledge of the rules and regulations of the
religion (Shari-att) and "Thaz-ki-yah", reforming the affairs of heart are in pairs.
Therefore, the Sufi saints remarked that these purposes would not be fulfilled by
turning back on the knowledge of rules and regulations of religion (Shari-att) by assuming
that the "Thaz-ki-yah" (reforming the relevant part of the heart) is sufficient. The same is true
vice versa. Neglecting Thaz-ki-yah by assuming that only the teaching rules and regulations
of religion (Shari-att) is sufficient for us.
For instance, the heart (Qalb) is like a bottle and the knowledge of rules and
regulations of religion (Shari-att) is like the perfume. Therefore, the heart which is like the
bottle should be cleansed and then only the knowledge of the rules and regulations of
religion (Shari-att) which is like the perfume should be put in.
If the bottle is dirty then the perfume will be spoilt.
**********
In every age Allah sent Prophets to guide mankind so that they may walk upon the
true path and be free from the fire of Hell and enjoy in Paradise .
All the Prophets that emerged professed that the only one God is Allah and
admonished mankind to worship Allah and invite people towards God, Allah.
Before the advent of Prophet Muhammad (peace and blessings of Allah be upon him),
the Ummah (companions) of the past Prophets, had no obligation to invite people towards
God(Da'-wah). They were left with only 'Ibadat" (to pray and obey and conduct the
commandments of Allah).
As the Prophet Muhammad (peace and blessings of Allah be upon him) was the last
Prophet he entrusted the work of Invitation towards Allah (Da'-wa-te Ilal-lah) to his Ummah.
When Prophet Moosa (Moses) (peace be upon him) and his followers fled from the
king Pharaoh and his army they encountered the Nile river in front of them and the army of
Pharaoh chasing behind them. When they saw this, they asked the Prophet Moosa (Moses),
how would they escape. Prophet Moosa (Moses)replied, "Allah is with me."
When Prophet Muhammad (Sallallahu-alaihi-wasallam) and Hadhrat Abu Bakr
Siddique were moving from Mecca to Madina, the kafirs of Mecca came near the Hira cave
where the Holy Prophet and Abu Bakr were hiding. Abu Bakr was anxious that they would
find them. At that time the Holy Prophet said"Allah is together with us".
As the Ummah of Prophet Moosa (Moses) were not the inviters, so Prophet Moosa
(Moses) said, "Allah is with me." Prophet Muhammad (peace be on him) said, "Allah is
together with us", because Abu Bakr was the inviter conducting the work of Invitation
towards God with the Holy Prophet.
That is why it is obviously evident that Allah is with the inviter who invites towards
Allah and propagates the religion.
Get lose and sacrifice everything for the Lord,
say whatever you like, if I, the Lord, does not open and reward you from the
treasury of My mercy.
Hadhrat Hta-na-wi addressed: Muslims are in ruins for not having the religious
knowledge. Muslims are in ruins for they have religious knowledge, but they have no deeds
(Amal).
The deed (Amal)of the congregation is like the ocean and the deed (Amal) of a
single person is like a pin sunk in the ocean and it carries a drop of water.
**********
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Going round and Inviting people towards Allah, the God. (Gusht)
Prophet Muhammad (peace and blessings of Allah be upon him) implemented the
work of invitation towards Allah (Da'-wah) by going round (Gusht).
The Sahabah also discarded their native places and went to other countries to
propagate the religion of Allah. They did this by going around (Gusht) and implementing the
work of Invitation towards Allah (Da'-wah).
The life of the world is the Believer (one who believes in Allah), and the life of the
Believer is Invitation towards Allah (Da'-wah)and the life of invitation towards Allah (Da'-
wah) is Gusht (roaming and inviting people towards God, Allah).
In inviting towards Allah (Da'-wah), if there is no "Gusht" (going around inviting
people towards Allah) then the invitation towards God (Da'-wah) will disappear. The religion
(Deen) will flourish and thrive only when the people roam and invite people towards Allah.
This is called "Gusht".
To invite people to the Truth of Meiraaj of Salah with the faith (Iman)of the
Sahabah is the essence of the person who invites people to the faith.
"Gusht" Roaming and inviting people towards Allah is very important and it is like
the back bone of the invitation towards Allah (Da'-wah). If invitation towards Allah is
confined the supplication will be accepted and the right path (Hidayat) will be granted.
Therefore the aim and object is to be kept in view.
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Allah has made the observance of the system (Tareeqah) of the Prophet the
requirement for the fulfillment of all our needs of this world and the hereafter.
As the deeds of the Holy Prophet and the Sahabah are exemplary, so also are sacrifice
and strivance exemplary in achieving the reality (Haqee-qatt). We have to strive with "Da'-
wah" (invitation towards Allah) to reach the rank of sacrifice. We will have to arrange and
plan and strive to achieve that position in order to get guidance (Hidayat) from the Lord.
Based upon a group which has reached the highest stage of sacrifice shall the Lord
decide for the guidance (Hidayat) of the whole world.
Sell yourselves like goods in the path of Me, the Lord Allah,
say whatever you like, if I, the Lord, does not make you much more valuable.
***** - *****
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Setting Out on the Path of Allah
The aim and object : To reform ourselves, to propagate the religion and to obtain the
good pleasure of Allah is the aim and object of setting out on the path of Allah.
The benefit : Allah will bestow (490) millions benefits on taking one step on the path
of Allah and any part of his body that is covered by dust or got wounded will be exempted
from the fire of Hell.
The creatures of the earth and sky will supplicate to Allah for forgiveness and
amnesty for those who set out on the path of Allah.
Besides, the angels of heaven who are bearers of the 'Arsh' (throne of Allah) make
three kinds of supplication for those who set out on the path of Allah.
(1) O Allah, forgive all the sins of this person who is setting out on Thy path.
(2) O Allah, forgive the sin of his family who has set out on Thy path.
(3) O Allah, keep the one who has set out on Thy path together with his family in
paradise.
Why one should get out on the path of Allah for four months (i.e. three kyillas)?
The address of the Holy Prophet: Human beings from the time they conceived till they
are born with a full-fledged body, grows through different stages. The first stage, the stage of
conception lasts for forty days. Then it transforms into a block of flesh that also lasts for forty
days. In every forty days the condition transforms.
**********
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" You will not attain unto piety until you sacrifice for God all that is dear to you."
(Quran 3:92)
This verse is the essence of Islam and Iman(Faith). The real grandeur of Islam lies in
this very principle that whatever is dear to you must be sacrificed for the sake of God. You
notice that in all the affairs of your life God's commandment beckons you towards one
direction while your own self goads you towards another direction. God commands you to do
a certain deed but 'Nafs'(Ego) dissuades you by saying that it will cause trouble and loss. God
forbids you from a certain act while 'Nafs'(Ego) instigates that it is highly delicious and of
great benefit. One side is God's pleasure and pitted against it is a whole world of gratification.
In short, man confronts at every step two paths in life. One is the path of Islam and the
other of 'Kufr' and hypocrisy. One who discards everything of this world and bows to the
commandment of God is the person who has adopted the path of Islam. And one who sets
aside God's commandment and fulfills the desires of his heart and temptations of the world is
the person who has taken to the path of 'Kufr' or hypocrisy.
" You obey us. You go ahead carrying on the light We have sent through Our
messengers. Then you will find the straight path, and by walking on it you will get
a place of honour in this world as well as in the Hereafter."
IKHLAAS (Sincerity)
Ikhlaas (sincerity) (i.e doing a thing only for the pleasure of Allah). That Ikhlaas is the
prerequisite for all good deeds. In fact, the acceptance by Almighty Allah depends only on
Ikhlaas: every deed will be evaluated according to the degree of Ikhlaas involved therein.
According to the Sufia, Ikhlaas on one's part requires that one's words, thoughts and deeds
should be compatible. It will be found in one Hadith that Ikhlaas (sincerity) is that which
prevents one from committing sin. This Ikhlaas (sincerity) is possible only through the grace
of Almighty Allah.
PRIDE OF ALLAH
**********
EGO (Nafs)
Allah commanded:
©ae-S#'D-ú^M- -aK-d^Q-O-ae-|#'Z-ú^M-ì-l-F^A-d^Q-
(Quran 91:9-10)
Meaning : Truly he succeeds who purifies it (soul), and he fails who corrupts it (soul).
© ý^B#_R-ù-H_R-aM-&#-A_á_o^`s#<LaB_}%R-aM#-¾-î-f^n#-LA #-A_
(Quran 12:53)
Meaning: The human (soul)is certainly prone to evil, unless my Lord does bestow His
Mercy:
<[>B#-R- -r-I-d^q-F-[>s-f^N- -r-I-ú^M- >
Meaning: One who knows his Ego "Nafs", certainly he will know his Creator.
In a man's body, there is a kind of power. That power longs for worldly things.
That desire may be good or bad, and that is called "Nafs" (Ego).
The Ego ('Nafs') always longs for the bad thing and if it does not repent and feel
ashamed of the desire towards bad things, that 'Nafs' is called 'Nafse Am-marah' commanding
towards bad deeds. That status is called "Hawa".
In the Holy Qur'an Allah commanded:
©{<Ao-E-ô-b-T#-AO-
Meaning: One who follows his own Desires (Quran 18:28)
It means the status of "Nafse-Am-marah" is the status of "Hawa".
Sometimes arising of good desire, does not get out of the status of "Am-marah"
from the "Nafs". Because commanding much does not mean commanding always.
If the "Nafs" repents and feels ashamed of the bad deeds which
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one has done at that time, this "Nafs" is called "Nafse Lau-wamah."
The meaning of"Lau-wamah" is self-reproaching. In the Holy Quran Allah
commanded:
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(Qur'an 89:27-30)
Meaning : (To the righteous soul will be said:)" O (thou) soul, in complete rest and
satisfaction!" "Come back thou to thy Lord – well pleased (thyself), and well-pleasing unto
Him!" "Enter thou, then, among My Devotees!" " Yea, enter thou My Heaven!"
The above verse indicates the status of that soul having peace and serenity.
After getting "Nafse-Mut-ma-innah" it does not matter, if sometimes the desire for
bad deeds arise. But the rule is to strive not to comply with the desire and perform that bad
deed. Because "Nafse Mut-ma-innah" is not destroyed by the desire of bad things arising in
the mind only. Nafse Mut-me-innah can neither be faded. Only by acting practically upon the
bad desire will, "Mut-ma-innah" disappear.
Therefore, both the good and bad desires are is connected with Ego"Nafs", but the
root causes for the desires are different. We can see practically upon some of the desires.
It means, living in the company of good people, will help good desires to arise and by
living in the company of bad people will make bad desires to arise.
Some of the root causes cannot be seen. For instance, the "Ilkaa'a" of the angels are
for good desire and the "Ilkaa'a" of Satan arises bad desire.
Prophet Muhammad (Sallallahu alaihi wasallam) addressed: "man would walk the
path for which he was created by the Almighty Allah. If he is demarcated as "Jannati" (who
will have to enter into the paradise), then he will obey the commands of Allah and will
observe the good deeds. If he is demarcated as "Jahannami" (who will have to enter into the
Hell), he will go through the wrong path and will do the bad deeds.
Jihaadun Nafs
The Prophet of Islam himself, when he was returning from battle with the pagans, he told
his companious, "Now, we are returning from the minor ' Jihaad ' to the major struggle".
They asked " What is that major ' Jihaad '? What could be more than that?" He said, '
Jihaadun nafs' – struggling against evil inclinations within ourselves. This means that the
very foundation of ' Jihaad ' is ' Jihaad ' against the evil in ourselves and that is the
cornerstone for any other form of ' Jihaad '.
***** -*******
EH – SAAN (GOODNESS)
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Muraaqabah (Meditation)
(Concentrating towards Allah through heart)
Allah commanded:
"Remember your Creator with your heart.
The above verse is indicating the characteristic of "Muraaqabah" (concentrating towards
Allah through heart).
Contemplating the power (Qudrat) of the creation scene and profound and amazing
wisdom of the Lord Allah, is called Muraaqabah.
Muraaqabah is the key to Ma'rifat (Spiritual Realisation of Allah) and it is the
Enlightenment of Faith (Iman) and kindles the love of Allah. Muraaqabah conveys the status
of Ehsaan (Goodness). Ehsaan means all the servitude (Ibadah) become as if performed in the
presence of Allah. This is the main aim and object of the Sufia.
The Holy Prophet (Sallallahu alaihi wasallam) said:
" Do not contemplate on the Being of Allah because you do not have the required
intelligence to grasp Him. Think about His wonderful creation instead."
The Holy Prophet (peace and Blessings of Allah be upon whom) addressed:
This is the meaning of Eh-saan, "Pray as if you are seeing Allah. If you are unable to do
like that, pray as if Allah is beholding you". This is the origin of "Muraaqabah".
The Holy Prophet (Peace be upon him) addressed: live in the world as if you are a
traveller. Or live as a person passing along a road.
(Bukhari Treatise)
"Bear in mind as if you are included in the dead persons.
(Thir-mizi Treatise)
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In the above Hadith,
Doing like that, will lessens the contact of the world and like a dead person it will take
you far from desire, anger and other bad characters. After that obedience of the command and
satisfaction will mainfest. This is the aim and object of "Muraaqabah".
The Holy Prophet said: "O child, pay concentration towards Allah. You will find
Allah in front of you.
The characteristic of this Hadith implies "Muraaqabah". The word "Muraaqabah"
emerges from "Rukoob". It means guarding and sustaining. "Muraaqabah" influence all the
things. In many situations, concentrating fully upon the Attributes of Allah, the Lord, in a
special time by us, (or) concentrating towards the soul having no contact with the body (or)
concentrating towards other thoughts like that.
In concentrating, intelligence, assumption and all the thoughts and attention should be
dedicated to that concentration. Thus, concentrating on the thing that you do not know will
be experienced as if you are seeing it in front of you.
In other words, to fully concentrate on the thing which we know and understand and
not to let any other thing to enter in the concentration except that thing.
Abu Bakr (peace be on him) made this remark to the Holy Prophet (Peace and
Blessings of Allah be upon whom), "You look old!". Then the Holy Prophet (Sallallahu alaihi
wasallam) said: " Surah "Hood" and Surah "Wa-kay-ah" had made me old".
The subject of Surah " Hood " is the fury and chastisement of Allah which fell upon
the early Ummah while the subject of Surah "Wa-kay-ah", is the people who would dwell in
paradise and hell are recounted widely.
The above Hadith shows that the Holy Prophet thought much about those incidents. In
the same way we find the characteristics of "Muraaqabah" in many places.
All the living and lifeless things in this universe are created by Allah. Pondering over
the Power of the Creator and sustenance of this whole universe is named by the Sufia as
Muraaqabah.
The Sahabah, the Sufia and the saints in looking at whatever things or creatures
created by Allah, they looked with awe upon the power and profound wisdom of Allah. By
contemplating that this universe is filled with the power of the Lord, they come to know
Allah. That is why Allah inserted "Ilme Elahi" [ Enlightenment (Nur) and Hidayat (Right
Think like this, when you are making "Ibadah" (Servitude). " It is important to make
my "Ibadaah" (servitudes) to be good and right, for Allah is beholding my "Ibadaah"
(servitudes)". Examine your good deeds and bad deeds by fixing a time in day and night.
Thank Allah for the good deeds done. Confess and ask for forgiveness from Allah for the bad
deeds done by us. Doing like that is called "Muha-sabah".
According to one of the Ahaadith, an intelligent person means:
One who checks up (Muha-sabah) his wild spirit (Nafs) and who do the good deeds
for the life span which will come across after death. After that, drown your concentration in
thinking about the Attributes (Sifaat)of Allah, the Lord.
Insha-Allah, within a few days of doing like that, the thoughts and concentration will
get firm and stable.
****** - *******
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Meaning : But keep in remembrance the name of thy Lord and devote thyself to Him
wholeheartedly.
< ýNr|XúMîylJaNA >
I, the Lord, is together with those who remember Me.
The basic aim of remembering Allah is to dissipate the forgetfulness of Allah and the
inner heart is immersed in hope and infatuation towards Allah all the time. By remembering
Allah (Zikr), the inner eyes are opened and the mirror of the heart will be cleansed.
By performing "zikr" constantly the inner heart will be cleansed from the influence of
all created things and the whole being will be near Allah and will be immersed in the ocean
of peace and tranquility in the state of ruins (Fana).
"My solidity and My heavens have no capacity to enter Me, the Lord.
But the heart of true Believers (Moe-Min) have the capacity to enter Me, the Lord."
The truth of the above Hadithe - Qudsi will become obvious to that man. On reaching
that stage, there will be no (Zikr) remembrance of Allah, so also there will be no person who
is making Zikr. In that state, the Zikr (remembrance of Allah) will become the speech of the
purified heart (Hadithe Nafs).
Therefore, the basic aim of Zikr, and the state prevailing upon the one who performs
Zikr is like having the attention and comprehension of the beloved Allah (Mah-boob) and on
reaching the state of ruins (Fana) there will arise bliss and peace.
The benefits and the fruits of the remembrance of Allah (Zikre - Ilahi) is forgetting all
the other things except Allah. It means the person goes from the state of perception to a state
of no perception. In that state he is readily present (Huzoori) near the Lord, supreme Allah.
This is called "Huzoori" (in the presence of Allah).
Therefore, the door of good fortune will not be opened unless we are present in front
of Allah (Huzoori).
Oh dear friends, understand with thy heart these words. One, who at the time of
departure from this world has cleansed the dirts which is called "Gaf-latt" and has cut out the
strong desire and greed from his heart will have the right to experience the paradise eternally
and will be fortunate enough of getting the benefit of beholding (Dee-dar) the Lord, Allah.
FANA
The meaning of "Fana" (annihilation in the remembrance of Allah) is that existence "Hasthi"
of the Lord, Allah (i.e. Allah is the Only and One God) overwhelms the inner and outer being
of the Saalik (one who searches and wants to meet Allah) and in this state he will not be able
to distinguish any other thing except Allah.
Hadhrat Mujaddid Alfisani (peace be upon him) said: Fana is the first step in the inner
course of Sulook. It is to be noted that there is another law concerning death before the last
law of death. We will not be able to get free from the obsessions of external and internal soul
and besides we cannot have closer contact with Allah until we reach the status of Fana (i.e.
annihilation in the remembrance of Allah).
We will not be able to know the essence of the real and true (Haqeeqat) of Islam and
besides we cannot attain the fulfilled faith (Iman) until we arrive at the status of "Fana".
How could you be included in the group of the saints without having that kind of
fulfilment.
Fana is the first step of "Wilayat" to become a friend (wali) of Allah.
It is stated, if the Saalik (one who searches and wants to meet Allah), reaches that
status of "Fana" in his original first step, he will be the most fulfilled person.
(Mak-thu-baat Iman-rabbani Chapter 1-letter 21)
"My servant is always trying to get close to Me with "Nafl Ibadah" (Non-obligatory
servitude). At last I, the Lord love him. If I the Lord loved him, then I became the ears that he
hears with, the eyes that he sees with, the hands that he handles with and the feet that he
walks with. This is the highest status of the servant of the Lord, and the servant becomes "Aa-
Lah" which means he attains the love of Allah and Allah becomes "Fwa - il" i.e. Allah
becomes the beolved.
A persian Poet stated in his poem:
Concealing the self means covering up the self from all outer and worldly things.
Only when the awareness of the self is totally obliterated the state of total annihilation of the
self (fana) along with the manifestation of Allah is reached.
The Saalik will remain under the veil as long as he has the knowledge of self and does
not reach the state of “Fana” (annihilation of the self in remembrance of Allah). This
knowledge is the greatest veil (Hijaabe-Akbar).
“Hijaabe Akbar” means the awareness of self. If the Saalik is freed from awareness of
self and is drowned in the elucidation (Musha-hadah) of the great and noble Lord, Allah, then
only will he the get the love of Allah.
The sign of “Fana-ay Qalb” is the state in which nothing can enter the heart except Allah.
Although there may be some agitations and stimulations in the heart to know things
besides Allah, the Saalik, by undergoing hardships and by not being mindful to these
stimulations will in the end, be able to banish all things from his heart besides Allah.
It is stated in a related Hadith:
Hadhrat Ba-yazid Bustwami (peace be upon him) was usually drowned in the
remembrance of Allah and used to forget all other things. One of the disciples of the Hadhrat
rendered filial duties of the Hadhrat for twenty years, but Hadhrat on seeing his disciple used
to ask his name daily. Once the disciple asked his Master, “O my Master, I have been
rendering filial duties for twenty years. Why does the Master ask my name, every time I
come”. The Master replied, “O my beloved disciple, I do not ask for ridiculing you.
" The real reason is that I forget all other names when I am overwhelmed with the
name of Allah in my heart. Therefore, always as I intend to call your name, I have to remove
the name of the Lord, Allah and thus I forget your name from my mind.”
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(Qur'an 89:27-28)
Meaning: To the righteous soul will be said: “O (thou) soul, In (complete) rest and
satisfaction! Come back thou to thy Lord – Well pleased(thyself), And well-pleasing unto
Him!
Every human being is made up of four elements (Ana-swir-Ar-ba’-ah) water, earth,
air and fire. Each of these four elements are always stimulating the desire and longing for its
origin. In thus stimulating desires and longings, it is always leading towards the arising of
bad habits and traits and also towards the good.
Therefore, from the abovementioned four elements, if one of them crave one of the
things, the peaceful and serene soul (Nafse-mut-ma-innah) of the fulfilled saints will oppose
the desire of the soul for that thing which is longed for.
Only this kind of opposing the desire of the soul is the greatest sacrifice in the path of Allah.
The Holy Prophet (Sallallahu alaihi wasallam) addressed:
In the era of Jaa-he-li-yat (ignorance ) the best person among you was the one who had the
internal and external knowledge of religion and he will be the best person in the law of Islam.
A Persian Poet describe in his poem:
Until a man who can consume (Fana) himself in the love of the great and noble
Allah, he cannot reach Allah.
Therefore the Saalik (one who searches and wants to meet Allah), who has the
qualifications of constancy and firmness in his spirit, though, there may be outward
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Meaning: And to Him goeth back every affair (for decision) : then worship Him.
(Qur'an 11:123)
To Allah do belong the unseen (secrets) of the heavens and the earth,
And to him goeth back every affair (for decision) :
Then worship Him, And put thy trust in Him:
And thy lord is not Unmindful of aught that ye do.
There is nothing, secret or open, in our world or in Creation, which does not
depend ultimately on Allah's Will and Plan. Every affair goes back to Him for
decision. Therefore we must worship Him and trust Him. Worship implies many
things: e.g., (1) trying to understand His nature and His Will; (2) realizing His
goodness and glory, and His working in us; as a means to this end. (3) keeping Him in
constant remembrance and celebrating His praise, to Whom all praise is due; and (4)
completely identifying our will with His, which means obedience to His Law, and
service to Him and His creatures in all sincerity.
***** -*****
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PIETY (TAQWA)
(Fear of God and an overpowering anxiety for the Hereafter)
©ù^\<q'T^A-.Ad-n^I_ù^\<M-r-|^A- #-A_ (Qur'an 49:13)
Verily, the most honoured of you in the sight of God is (he who is) the most righteous of you.
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ay-N^d#<LA}_oy'h-L^AýF_ r'w^b<L^Aù<e<L- $ -o^q<t#-Y-Ao^N<a|-O-Ao^n<M-A'ú-Y^x_L#-A-
©}_r-K_&^' AýF_O- (Qur'an 10:62-64)
Behold! Verily on the Friends of God there is no fear nor shall they grieve, those who believe
and (constantly) guard against evil; - for them are Glad Tidings, in the life of the Present and
the Hereafter.
********
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The Heart
Meaning: And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul,
with humility and in reverence,
Meaning: And those who strive in Our (Cause) - We will certainly guide them to our
Paths: For verily Allah is with those who do right
$ ae-S#'D-ú^M- -aK-d^Q-O- $ ae-|#'Z-ú^M-ì-l-F^A-d^Q- (Quran 91:9-10)
Facts about “Mujahadah” and how the Holy Prophet (Sallallahu alaihi wasallam)
and the Sahabah were ready at any time for “Mujahadah” are stated below to enable us know
(A) Hadhrat Hafsa (Radhiyallahu anha) addressed: “As usual I was preparing the bed
which was made of date palm branch fibre for the Holy Prophet (Sallallahu alaihi wasallam)
to sleep and I folded the bed four times to make it convenient for the Holy Prophet
(Sallallahu alaihi wasallam) to sleep”. Next morning the Holy prophet (Sallallahu alaihi
wasallam)said: ‘Last night which bed you floored for me?" “I replied that I had folded the
bed four times and it was the same bed.” He said to me to make the bed as in its original form
for the softness of that bed prevented him from praying “Tahaj-jud” salah.
(Sallallahu alaihi wasallam) arose later than the usual time for “Tahaj-jud” salah.
(B) Once, after offering salah, Hadhrat Umar (Radhiyallahu anhu) announced that there
would be preaching. When all of the people assembled, first of all Hadhrat Umar
(Radhiyallahu anhu) praised the lord, Allah. And after that sending Durood to Holy Prophet
(Sallallahu alaihi wasallam), he addressed: O all of the people, once I had to herd the goats of
of grapes. A day ended for me only by eating that dates and grapes. “What kind of day will it
After the end of preaching Hadhrat Abdul Rahman (Radhiyallahu anhu) said: “O the
leader of Muslims, today you did not tell anything except an incident from your past
experience. Hadhrat Umar (Radhiyallahu anhu) replied: “ O Ibne Ouf, when I was alone, my
ego “Nafs” told me, “ you are the leader of Muslims and who was there nobler than you?”
Therefore I only stated those things to punish my ego “Nafs”. (Hayatus Sahabah)
By the above related facts we can know how much care the Holy Prophet (Sallallahu
alaihi wasallam) and the Sahabah took in purifying their hearts and deeds and how they were
(2) THA-KA-RU-GUB BIN NAWAFIL (By getting closer to Allah with “unobligatory
It is one of the main facts of the law of Shari-ah, that closeness to Allah is attained by
But Bow down in adoration, and bring thyself closer (to Allah)!
Servitude), the thing which I demarcated and I admired most, so My servant is trying to get
close to Me by the root cause of “Unobligatory Servitude” (Nafl Ibadah). At last, I love My
servant. When I love that servant, then I become his hearing ears, his seeing eyes, his
handling hands and his moving feet. (Bukhari Chapter 2- page 963)
Explanation: In the above Hadith , Allah has openly showed that what Allah liked most is the
It is not to think that “ Nafl Ibadah” (Unobligatory Servitude) is more noble than
“Fardh Ibadah” (Obligatory servitude). Although the servant observe “Fardh Ibadah”
(Obligatory servitude) but it is unfulfilled. Then, the servant makes up for any lessening of
“Fardh Ibadah” (Obligatory servitude) with his “Nafl Ibadah” (Unobligatory servitude) and
thus he gets close contact with Allah by the root cause of both “Fardh Ibadah” (Obligatory
Note : For this fact, the religious scholars warned us not to neglect the Nafl salah after
These Nafl salahs amend and fulfill the weaknesses and lapses in our offering of
When I, the lord, became the lover of that person, then I, the lord, becomes the ears that he
hears, the eyes that he sees, the hand that he handles, and the feet that he walks. The essence
of this command of Allah is that Allah makes him use his parts of the body in the works
which Allah likes and Allah defends him from the works that Allah does not like.
first and foremost important fact is to cleanse and remove all the bad deeds and traits from
the heart. Then to flourish and arise good moral and good deeds by the root cause of
“Mujahadah” “Nafl Ibadah” (non-obligatory servitude) will be the root cause. It will help us
It is important to bear in mind that it is necessary to have a master to guide and direct
and amend so that we may walk upon the true and right path in endeavouring the
abovementioned two ways of getting close contact with the Lord Allah.
In Quran and ahaadith, it is referred that it is necessary to have the leader (Shaikh)to
alaih) who compiled and wrote the summarized Thabligh “Faza’il-e-A’ maal” Treatise has
follows:
himati-Ilahiyah” Treatise, wrote that there are three very great invitation among the
(1) “Akidah” The Belief should be true. Among the scholars of Ummah the religious
law scholars had taken the responsibility and endeavoured upon “Akidah”, i.e. the
(2) To conduct and practise the good deeds (Aa’maale-Swalehah) in accordance with
the right methods and according to the Sunnah of Prophet Muhammad (Sallallahu
alaihi wasallam) – This knowledge was acquired and taken care of by the scholars
of code of laws (Fiqh) among the Ummah. For their strivance, Allah, the lord, has
(3) Eh-saan (Goodness) is the third fact. The true Ikhlaas (Sincerity) and Eh-saan
Allah, the Lord, has demarcated this for His special servants and the Hadhrat addressed by
taking an oath, “By the Almighty in whose power lies my life, (this third part is very deep
and noble than all of the knowledge of the law of religion (Shari’ah). If it were compared
with all of the religious laws, all of the religious laws are like the body and Eh-saan is like
the soul.)
The Sufia took the responsibility and endeavoured upon that branch of studies and
they themselves attained the right path and helped others to get on the right path. They
fulfilled themselves and also fulfilled others. It is necessary to comprehend that they are very
The way of the Lord is like this: Whatever the object of the goal may be , you cannot
reach it without a Master (Shaikh). With the auspiciousness of that Shaikh’s Faiz (Blessings),
the teachings (Ta’lim) and companionship (Suh-batt), we can reach the real goal.
The body is reformed by reforming the heart. By reforming the heart you will get the
sincerity of heart (Ikh-laas)and with that sincerity you will be able to do good deeds and
servitude whole heartedly with devotion. In reforming the heart, the remembrance of Allah
The eye of the heart has the power to see the Throne (Arsh Kursi) of Allah.
2. To control your tongue. It is the nature of "Nafs" to indulge in idle talks and it
takes delight in it. But with that you get drowned in a lot of sins.
5. To root out jealousy from the heart. Because as the fire eats the wood, so also
6. To distance the heart from the love of wealth and world. It comes in the Hadith
that the obsession and love of the world is the source of sins and evil.
7. To root out stinginess from the heart. If a thing is not a real necessity, give it to
another one by forcing the self to be generous. If the ego (“Nafs”) suffers, then
suffer it with courage. Expel the love of wealth and the world totally from the
heart.
8. If the desire for fame or praise arises, then think that the people around you will
not exist, nor will you exist forever and there will be no one to ask about you after
a few days. Feeling happy about the things which have no root is the work of
9. In a man’s heart, if there is a drop of fog of haughtiness, he will not enter paradise.
(Bukhari Treatise). People hate such a person even in this world. He is considered
an enemy in the heart of the people though outwardly they deal with him with
10. Thinking highly of oneself and presuming oneself to be good, will never enable a
11. You will get punishment in the hell instead of getting paradise by doing the good
deeds for showy purposes in whatever form it may be. Therefore in doing good
deeds, you should be sincere (Ikhlaas) and aiming to get the satisfaction of Allah.
By striving and practising, the root of the bad character is not cut off. But the
character becomes good. It means use of these characters is changed. For instance, if in a
person’s character there is stinginess and great wrath, the root will not be cut off by practising
and striving. But it will become right like this. Firstly he was stingy in good deed
and wrathful upon good people. Now, he will be stingy where the religious law forbids. He
will be angry upon his own unruly “Nafs” (wild spirit) and upon those who transgress the
commands of Allah. Thus, the characters that kept one away from Allah will become the root
cause of getting close to Allah. Transforming from the bad characters (Akh-la-ke Zami-mah)
to good morals (Akh-la-ke Hamidah) is called “Fana-e-His-see”. After that getting good
qualifications “Swe-faa-te Hamidah” is called “Baka”. Therefore we come to know that the
In one of the ahaadith, there comes: “Do not support if you come to know the change
of moral behaviour of a person. Because he will go according to his original moral behaviour.
But the purpose of using that bad habit will be changed. Therefore the religious law
Now, I will state the way of becoming right and good hearted.
contemplates his situation, he will find that he is committing one or the other sin all the time.
major on minor. There is no right in delaying repentance. After committing sin some say ,
they will repent in the old age. Saying like this is committing the major sin for the second
time. Because delaying Repentance (Tauba) is forbidden. The source of Repentance (Tauba)
is only getting shame. The sign of that is one who repents will always be in grievance and in
sorrow. His character will become respectful and humble. That desire is only the profitable
benefit and fruits and blooms of Repentance (Tauba). That desire arises because of feeling
ashamed and repentance. That desire is connected with three periods of time. They are “Haal”
At present, one who repents will discard all and will be drowned in the
In the future, one who repents will not commit sin the rest of his life and will live with
patience. He will make firm promise with Allah both by his inner and outer parts. He will
never go near the sin. He will not neglect observing “Fardh” and “Wajib”. He will make such
kind of decisions.
Regarding the past, he will repent and substitute upon that sins that he had done in the
past. He will feel bitter in his heart for the sins by thinking about the punishments described
in the Qur’an and ahaadith for the sins. At that time, it is also proper to repent vocally. Fulfil
the neglected Salah and Fasting. If you have neglected the responsibilities of men, fulfil their
duties or ask for forgiveness. Therefore, substitute those sins quickly by fulfilling the
The saints addressed: After committing sins, if you do eight of the things, then the
sins will disapperar (kaffa-ra). Four things are to be done by soul. Those are:
(2) Doing rosary of Istigfaar (Seeking forgiveness of Allah) for seventy times.
(3) Doing rosary of “Subha-nalla-hil Azwee-me Wabe Ham-de-hee” for 100 times.
(4) Give charity as much as you can. Fast for one day. Discard bad companions.
In connection with the right of forgiveness matter for the man who repents some of his
sins and does not repent all of his sins, there are different answers given by religious scholars.
The correct point of view is that if a man repents for a small sin, he will be forgiven that
small sin. It is not easy to repent all the sins at one time. Mostly the Repentance happens
gradually. As much as you got the right to repent for the sins, so much you will get the merit.
For the sins that are not repented the burden of those sins will be left upon the sinner.
Some scholars said that it is not right to repent the sins partially. The desired
characteristic of this is described in the commands of Allah as: “Verily, Allah loves those
who repent”. It is obvious that this status of love is only for those who make repentance for
all their sins. It is to be specially noted that it will not be beneficial by repenting only by
mouth and not by heart. To involve the heart you repent like this: In asking for forgiveness,
the heart must be in full reverence. Then repentance and feeling of shame should arise. If it
arises like this, although there is no firm intention of repentance, there is hope of getting
heart but by doing Istighfaar (asking for forgiveness) with only tongue and mouth. You will
be able to preserve your tongue and mouth from un-beneficiary talks. It is good to keep quiet.
The reason is that if the tongue got the good habit, instead of using obscene language and idle
talks, he will be eager to make repentance. If one of your part is drowned in Repentance
(Tauba) and Istighfaar (asking for forgiveness) your heart will be able to decide to do
Repentance (Tauba) at one or one time by the Grace of Allah, the Lord.
“A penitent is like one who has, as it were, never committed a sin at all.”
By fearing Allah, man refrains from sin. The way of fearing Allah is the same as
" Despair not of the Mercy of Allah: for Allah forgives all sins for He is Oft-Forgiving,
Hoping from Allah is the thing that encourages the heart to do good deeds, and gives
courage to make Repentance (Tauba). The way to acquire hope is to think and remember the
Making ego (“Nafs”) to act consistently in religious matters and not to give it any
chance to act in an opposing manner is called Patience. We have to practice patience in many
situations.
(1) When Allah has bestowed all the necessities like health, wealth, dignity, servants, sons
and daughters and family, house and other important things, one can practice patience
by not letting one's mind to degenerate by not feeling conceited, by not forgetting Allah,
the Lord. One should also tolerate the poor and deal with them gently and gratify their
(2) Next during servitude to Allah the “Nafs” tends to become lazy. For instance, one may
become lazy when arising for prayer early in the morning Salah. When paying “Zakaat”
(Obligatory Charity payable on wealth), the “Nafs” becomes miserly. Under these
(A) Before praying, make the aim true and right. The aim should be specially only
for Allah and not including any aim of the ego “Nafs”.
(B) In time of prayers, do not lessen perseverance. Pray in the form as it should be.
(C) After making the servitude to Allah, do not tell in front of someone.
(3) The third place of practicing patience is the time when one is tempted to commit a sin.
At that time, controlling the “Nafs” from the situation of committing sin is patience.
(4) The fourth place of practicing patience is the time when somebody gives one trouble or
at the time when one feels like gossiping or using obscene language. At that time you should not
(5) The fifth place of practicing patience is when one encounters difficulties or during the
by not weeping or complaining about such difficulties but to tolerate them. Remember that
toleration begets merit. Bear in mind that all these things are for the benefit of your own self.
Remember that by not being patient the fixed fortune will not be changed. Why shall you
Allah commanded: “Then do ye remember Me; I will remember you. Be greatful to Me, and
The love of the Lord, Allah, should be in the heart because of the happiness and the
bounties bestowed by Allah. With that love, our eagerness should be like this: we are to serve
Allah much for the bounties bestowed upon us by Allah. It is shameful to defy the commands
of Allah, for Allah has bestowed His bounties. This is the gist of thanking.
It is obvious that thousands of bounties of Allah are bestowed upon the servants. If
any difficulty occurs, that is also beneficial for that servant. That is also a bounty. Because
tolerating the difficulty will get merit. It also gets the transformation (Islah) of the wild spirit
(Nafs). Without any difficulty the “Nafs” tend to become mean. Sometimes it begets some
good thing in substitution even in the world. The servant should always be satisfied and love
the lord, Allah, as he always gets the bounties of Allah. You should never lessen in serving
the commands of Allah. Therefore, the way of thanking Allah is to always remember Allah
and show gratitude to Allah. Hold tight the commands of Allah in obeying and practicing.
Avoid defying the commands of the Lord. It is not sufficient to say only with the tongue, “O
Allah, I thank the Lord”. Especially, thanking upon the bounties of Allah is the root cause of
“If you are grateful, I will add more (favours) unto you.”; (Quran 14:7)
Hadhrat Umar (Radhiyallahu anhi) said: “Account your own “Nafs” before you are
Therefore, every night when you go to bed, you should take account of your good
deeds and bad deeds for the day. Fulfilling the duties of “Fardh” (Obligatory religious
The “Nafl” (non-obligatory religious practices) are the profits. By performing 'Nafl'
the sins are destroyed. Therefore it deserves to account which treasure has been saved from
morning till evening. How much destroyed. It is worthwhile to punish the “Nafs” (wild spirit)
for the destruction. For instance, if one of the suspicious thing is being used, then refraining
from that thing you should control the “Nafs”. If you want to look at a woman who is not
legal for marriage, punish the “Nafs” by closing the eyes wholly. In the same way to the rest
of all parts. Laziness, strong desire, wayward ways are the distinct facts of “Nafs”. It is
In Quran, there are several places where Allah has commanded us to think. Certainly
thinking is searching for knowledge. That knowledge must be relevant with the task given to
us by Allah and the invention of Allah. Because by thinking of the knowledge like this will
takes us closer (Kur-be Ilahee) to the Lord, Allah. The treasure of servitude will be
enlightened. It also includes in thinking relevant with the wonderful world and the nature of
ourselves.
with Allah.” The Holy Prophet (Sallallahu alaihi wasallam) said: “Think about the creatures
belief.
Respectfulness means getting the law of truth from whoever it may be, whether one
Do not presume anyone to be lower than you. It means you should bear in mind that
No one can benefit anyone unless Allah desires it. So also no one can make
anyone suffer or ruin any one. This is the belief of every Muslim. Therefore, if you do any
work, you should not rely on your own idea, but you should rely upon the Lord, Allah. Do
not have much hope upon anyone. Don’t be afraid of anyone much. No one can do anything
without the desire of Allah. Acting in this way is relying upon the Lord.
The way of relying upon Allah is to think and remember the power of the
65:3)
Loving Allah means feeling the taste in the heart by seeing the fulfillment of
Allah and His Bounties or by hearing the Holy Quran and the praises of Allah or the heart
The way to get this is to recite the name of Allah. Remembering the goodness
of Allah. Thinking that Allah loves his servants. Especially sit beside the saints and love
them. If you love anyone, love him for the sake of Allah. So also if you dislike anyone,
Whatever matter of religion you undertake, you should not include the intention of the
world. It should not be for show purpose and other intention. The following examples show
how other considerations can enter our intention to do something religious. Suppose one is
suffering from indigestion and someone tells him to fast to get the merit of fasting as well as
to make the stomach light. Or one who is with wudhu (Ablutions) and someone tells him that
it is hot and renewing the Wudhu will also make his hands and feet cool.
Or one who, when faced with difficulties, helps a poor man to fulfil his desire.
The above examples are contrary to sincere intentions. The way to have sincere
intention is to think properly before you do a work. If that kind of dirt is included, you should
If some person requests you to recite Qur'an because he wants to listen and see how
you recite the verses of Qur'an, it is natural that you will recite perfectly and with a good
voice and do your utmost. Therefore, do like this: if you intend to recite Qur'an, first of all
you think like this – Allah has commanded me to recite Qur'an. Besides, bear in mind that the
Lord Himself is listening. After that, bear in mind that if you recite Qur'an perfectly and with
a good voice upon the request of a person, so it is only proper to recite more perfectly and
“ And recite the Qur'an in slow, measured rhythmic tones.” (Qur'an 73:4)
By thinking the above, start reciting. Bear these words in mind when you are reciting.
In the time of reciting, if your mind is not interested, then stop for a moment. After that, by
reconsidering the above, try to get interested once again. In-sha Allah, in this way you will be
able to recite clearly and correctly. Your mind will have the attention on the Qur'an. Then
you will be easily interested.
The Power of Sin.
As narcotic drugs have the power to deaden the intelligence, so also the same power
arises by committing sin. That is, that person will be intoxicated by the sin he has committed
and he will have no attention towards good deeds.
Those who commit sins are like a kite cut off from its string and they will be blowing
wherever the wind would take them because, having the contact with the Lord cut off, the
result is also not good.
As the kite which is cut off its string is destroyed by the crowd of children looting for
it and taking it by force, so also the same result will be for those who have cut off their
contact with the Lord, Allah.
Therefore Prophet Muhammad (Sallallahu alaihi wasallam) addressed:
“Your biggest enemy is the “Nafs” (the wild spirit) which is in your own body.”
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REPENTANCE (TAUBAH)
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Meaning: Why turn they not to Allah and seek His forgiveness? For Allah is
Off-Forgiving, Most Merciful.
"One who seeks Divine forgiveness after sin becomes like one
who has never been guilty of a sin."
As Allah has opened the door of Repentance (Taubah) so the sympathy of Allah is
infinitely wide and expanse.
With the real and genuine repentance (Taubah), a man can reach to the very highest
status which can only be attained by striving with much difficulty and tiresome efforts of
servitude (Ibadah) for many years.
The religious scholars addressed:
The sin is forgiven by asking forgiveness (Istigfaar) and
a man's life is changed by Repentance (Taubah).
If a person commits sins as much as the seas and oceans except comparing Allah with
any other creatures and truly repents and asks for forgiveness for his sins, then Allah will be
glad instead of getting angry and will forgive and will give him amnesty. Besides Allah will
bestow him with a very high status.
Look at the following Traditions:
"God says, 'O My creatures! you commit follies day and night and I can forgive them
all. So, seek my forgiveness."
" God extends the arm of Mercy and Forgiveness every night so that the sinners of the
day may repent and seek His pardon and every day so that the sinners of the night may repent
and seek His pardon and it shall be like this with God till the sun rises from the West near the
Doomsday."
" A man committed a sin, and, then, he prayed to God, ' O Lord, I have sinned.
Forgive me '. Upon this, the Lord observed, ' My servant knows that there is a God who can
punish him for his sin as well as forgive. I have forgiven the sin of My servant'. The person
Saiyyid – El - Istighfar
It is related that the holy Prophet once remarked that the following prayer was Saiyyid
– el – Istighfar ( the leader of all the prayer-formulas of repentance.)
?-d_e^I-ýl'I-aN-A-O-?-d<b^I-aN-A-O-ý^n_t-q^l-K-é-N^A-&#'A_[-L'A_&-ý^B#_R-é-N^A-ù#-e<l#'LA-
/-t_m-i^n_B_/-L-á<o^B<A-é<i^n-U-aM-r#_W-ú^M_/-B_X<o^I<A-é<i^p-t-S^AaM-?-d_I^O-O-
é-N^A-&#-A_ -o^N<x#<LAr<f_g^Y-&-[>N#-A_ý^L_r^f_G^aF-ý^b_N^x-B_á<o^B<A-O-ý#-l-I-
Meaning : O God! Thou art my Lord. There is no God save Thee. Thou art my Creater and I
am Thy slave. I abide Thy covenant and promise as best as I can. I seek refuge in Thee from
the mischief of what I have wrought. I acknowledge unto Thee Thy favor which Thou hast
bestowed upon me. I also confess my inequity; so forgive me for none forgiveth sins save
Thee.
Striving upon the worldly things together with concentration, the soul is caught up with
these things. The things that can be acquired by striving are left and they will arrive at
the Day of Judgement (Hashar) without anything.
Flow the tears like rain for fear of Me, the Lord, and see. Say whatever you like, if the
amnesty of the Lord does not flow like the pure water of the ocean.
****** - *******
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3. In Maghrib two rakaat Sunnah Salah, after reciting Surah Fatihah recite Surah ÷_l-f-L^A
(Falaq) in the first rakaat and Surah _an#-LA (Naas) in the second rakaat. If one prays always
like that, then his Faith will be free from the disturbance of Satan and shall die with Faith
(Iman).
The Desire to Behold Prophet Muhammad
(Sallallahu alaihi wasallam) in the Dream
ù^l#_S-O-?^R_aB-O-["B_ah-U^A-O-["L_A'ýl'I-O-ý#_M#_ <&^Aý#_b_n#-LA _d_m#-h-M<ýl'I-ø#_U-ù#-e<l#'LA-
The religious scholars wrote and described that if a believer want to behold Prophet
Muhammad (Sallallahu alaihi wasallam) in the dream, then he should pray two rakaats Nafl
Salah on Friday night in the following manner:
In every Rakaat, after reciting Surah Fatihah he should recite "Aya-tul-kur-si" eleven
times and Surah "Ikhlaas" eleven times. After turning salaam of the Salah, he should recite
the above mentioned "Durood Shareef" one hundred times.
If one practises the abovementioned practice for sometime, Allah shall permit him to
behold Prophet Muhammad (Sallallahu alaihi wasallam) in the dream.
The discipline for this practice are:
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1. One has to have full eagerness to behold Prophet Muhammad(Sallallahu alaihi
wasallam).
2. To refrain from doing evil and bad deeds.
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Special Verse has Special Nobility
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/-N#-A_©r<y^k-L^A?-d_y-B_©á<a`w-T-ú^M- #<x_T<O-á<a`w-T-ú^M-z#<i_T<O-á<a`w-T-ú^m#-M_/-l^m<L^A<z_n^T-O-
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*************
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A person came and inform the Sahabi Abu-dar-da, that his house had been burnt.
Abu-dar-da replied calmly that his house could not be burnt and Allah would not do like this
totally. Because Prophet Mahammad (Sallallahu alaihi wasallam) had addressed that if a man
recite the above passage of supplication at the beginning of the morning he shall not be faced
with any calamity till evening. If one recite the above supplication in the evening he shall not
encounter any danger till morning. In some scriptures it is said that no danger will occur on
the man himself and his family and his belongings. Abu-dar-da explained that he had recited
the above supplication in the morning and that is why his house could not be burnt and said
"if you do not believe, then accompany me and look at it." So, all of them followed Abu-dar-
da and saw that the house of Abu-dar-da was unburnt and all of the houses surrounding Abu-
dar-da's house had burnt and the house of Abu-darda was in its normal condition.
--------------*---------------
Six Luxuries
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ù_y^;_i-L^Aý#_l_i-L^A.aB_&#-A_}-o#-Q<&-O-&-o^H-&-O-
r<y^k-L^A{_d_y-B_ú<P_ab-L^AO-r<E_a;#-LAO-r<K_'&^AO- <O#-&^A-
$r%Y^d_Q-á+ý^W-ø#_|<ýl'I-o-E<O-é<y^m_Y<O-ý"h^Y<
Sahabi Ibne-Abbaas (Radhiyallaho Anho) related that Sahabi Usman Gani came and
asked the Holy Prophet Muhammad (Sallallahu alaihi wasallam) to explain how Allah
commanded in regard with the verse of Qur'an (Lahu-maka-lidus-smaawate wal-ar-dwe) the
key of the sky and earth is in the hands of Allah."
Prophet Muhammad (Sallallahu alaihi wasallam) addressed:
Copy Right by www.naung4n.com 210
O' Usman, if one recite the above (Kalimah) verses for ten times in the morning and
in the night, the Lord, Allah will reward him with six kinds of the Luxuries and they are as
follows:
1. He would be guarded and protected from the Satan and his gang
2. He would be awarded the merits in abundance.
3. He would get married (Nekah) with "Hoore-een". (angels of the heaven).
4. He would be amnestied from his guilts.
5. He would be in Heaven together with Prophet Ebrahim. (Peace be on him.)
6. In the time of his death, twelve angels would come and give him the good news of the
Heaven and he would be carried by these angels from the grave honourably. They would
console and encourage him, if he feels afraid by seeing the terror of the Judgement day. They
would say, do not fear, you are included in those who are protected from the terror of the
Judgement day. Then after he would be examined with ease by Allah, and Allah would give
order to send him to the Heaven. Then the angels would take him as a bride to the Heaven
from the "Hashar" the field of inspection and he would be entered to the Heaven with the
command of Allah. Others would be left in the place of inspection by this time.
--------------*---------------
The supplication which will make free from anxiety as if the thorn has been
taken out
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--------------*---------------
¡$ù<y^\_h-L^Az<Y^z_i-L^Ao-E<O-
Hadhrat Ma'kal Ibne Yasaar (Radhiyallaho anho) related: Prophet Muhammad
(Sallallahu alaihi wasallam) addressed that anyone whoever recited once the last verse of
"Surah Hashar" in the morning, Allah commanded to seventy thousand angels to supplicate
for his forgiveness till evening. If that person died on that day he would die as a "Shahidee."
(The person who sacrificed his life for Allah.) So also if anyone recited once the last verse of
"Surah Hashar" in the evening, he would get the benefit as the one recited in the morning,
(Mishkaat treatise page 188)
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Once a man came and said that he was so poor that he was facing with starvation and
so he requested the Holy Prophet to tell him the way to get free from this difficultly. Prophet
Muhammad (Sallallahu alaihi wasallam) then advised him to recite (100) times the above
rosary and Istigfaar done by the angels from the time of Subhe-Saadiq till before sunrise.
--------------*---------------
$am=!_AD-^r#_|-O- ^r#_W-O-ù^l#_S-O-$ae-l<E^-é-N^-am-|-[_y^l-I-ø#_U-O-$ae-l#-|<
The above Durood shareef has the outstanding effective power in passing the
examination whatever it might be. Allah will give brilliant success if a student recites
regularly the above Durood Shareef (11) times after every Fardh Salah and make
supplication.
Especially in verbal examination or interview, if one does reciting of the above
Durood shareef for (11) times and after reciting, one blows upon his chest before interview,
he will be able to answer with ease. Besides he will have no anxiety in answering.
--------------*---------------
ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
$ú-Y^r_U_an#-LAr<y^K-/-N#-a_F-aN-r^u<N^Aù#-e<l#'LA-
O, Allah, please help us, because Thou art the best in helping.
$ú-y^h_T_af-L^Ar<y^K-/-N#-a_F-an-L-ì^t-F^Aù#-e<l#'LA-
O, Allah, please give us success, because Thou art the best in giving success.
$ú-Y^r_F_ag-LAr<y^K-/-N#-a_F-an-L-r^f_G^Aù#-e<l#'LA-
O, Allah, please forgive us, because Thou art the best in forgiving.
$ú-y^m_H_Ar#-LAr<y^K-/-N#-a_F-an-m^H-R^Aù#-e<l#'LA-
O, Allah, please be kind and pity on us, because Thou art the best sympathiser.
$ú-y^Q_Z_AR#-Ar<y^K-/-N#-a_F-an-Q^Z<R^Aù#-e<l#'LA-
O, Allah, please give us the provisions, because Thou art the best in giving the provision.
$ú-y^;_f_h'L^Ar<y^K-/-N#-a_F-an-;^f-H^Aù#-e<l#'LA-
O, Allah, please guard us, because Thou art the best in guarding
$ú-y^m_l_;#'LA_o^q-L^Aú-M_an-j#_N-O-aN-d_E^Aù#-e<l#'LA-
O, Allah, please show us the right path and give amnesty from unjust torturer.
--------------*---------------