Ikmalush Shiyam – Part Ten

CHAPTER ON WA’Z (LECTURING), NASEEHAT (GOOD COUNSELLING) AND THEIR EFFECTS ON THE HEART

The tasreeh of those who are authorised to reveal transcendental realities (Haqaa-iq and Ma-aarif) is readily comprehended by people. Their ishaarah is clear and evident.

The spiritual mysteries which are inspired by Allah Ta’ala into the hearts of his close servants are secret trusts, the revelation of which is not permissible without Divine Consent, hence the a rifeen do not reveal the Divine Mysteries entrusted to them. However, when Divine Consent is acquired, they reveal certain Divine Secrets to the extent they are permitted.

Those who are granted this permission are such men whose speech is for the sake of Allah. There is no vestige of their nafs associated with their speech. They do not speak of their own ability. They are instruments in the Divine Will. While it superficially appears as if they are speaking, the speech in fact is a Divine Emanation.

The speech of such august personalities consists of two kinds, viz. Tasreeh and Ishaarah.

Tasreeh is a clear statement devoid of ambiguity. The purpose is stated with clarity, not by means of signs or ambiguous terms. Ishaarah is an ambiguous statement, the meaning of which is not clear. The purpose is referred to by means of signs.

The quality of their Tasreeh is such that on hearing it, people readily understand. There is no need for elaboration. The state of Ishaarah is such that it is clear and evident to the audience (even though the meaning may not be fully comprehended).

Since the speech of these a rifeen is by Allah’s command, and the underlying purpose is to benefit others, the audience readily understands what is being conveyed of the Divine Mysteries, the expounders of which are mere instruments for the Divine Will from whence the speech emanates and settles into their hearts like torrents of rain. On the contrary, the talk of a man who is not Divinely Authorised to divulge Divine Mysteries, does not strike a responsive chord in the hearts of the audience. People will not understand his discourse on Haqaa-iq and Ma-aarif. Furthermore, he will not be able to present a simple exposition. He will speak laboriously and in circles. The minds of people will not incline to accept his speech nor will they be impressed.

It is incumbent for the Saalik to refrain from speech as long as permission has not been granted to him. The sign of Divine Permission is the entry of transcendental subjects into his heart and their simultaneous manifestation on his tongue. He thus becomes a pure instrument of Divine Knowledge. Such speech is beneficial and impressive.

Often the spiritual realities and mysteries when elaborated appear without lustre. This happens when you had not been authorised to reveal them.

When the Saalik seeks to elaborate on spiritual mysteries and realties without Divine Consent, his own choice and intention play a role. He then ceases to be purely an instrument of the Divine Will. His elaboration will appear without lustre (noor) nor will it be impressive because the darkness of ghairullah has contaminated it. Even if he makes some impression, it will be short-lived because his discourse will not be a Divine Emanation. Hearts will not gain any illumination from such elaboration of transcendental realities by the unauthorised Saalik.

The noor of the Aarifeen and the Hukama (Wisemen) of the Ummah arrives before their statements. Wherever the luminosity of the anwaar reaches, the statements too will reach.

When the a rifeen contemplate to counsel or admonish the servants of Allah, their hearts turn towards Allah Ta’ala in supplication before speaking. They supplicate for the hearts of people to be endowed with the ability to absorb the naseehat. At that juncture a noor arises from the noor in the baatin of their hearts. This noor enters the hearts of the audience and produces the required ability. Thus, even prior to the discourse of the a rif, his noor reaches their hearts. His speech then follows. The hearts which have already been rendered fertile by the luminosity of the anwaar, readily absorb the statements of naseehat of the a rif. The naseehat is, therefore, impressive and beneficial.

The speech emanating from a speaker will necessarily be cloaked by the bright or dark garb of the heart from which it originates.

The tongue is the translator of the heart. It reveals the state of the heart. Therefore, if the speech originates from an illumined heart, it (the speech) too will be luminous (imbued with noor). It will exercise a beneficial impression on listeners. On the contrary, if the heart is polluted with darkness, the speech too will be cloaked in darkness. It will not enter the hearts of men. It will exercise no benefit.

The elaboration of Haqaa-iq and Ma-aarif is the result of either an abundance of blessings (faidhaan) of intuitive knowledge (uloom-e-wijdaaniyyah) or it is the initial stage of the Saalik ordained for his guidance. Secondly, it is the state of Saalikeen who have attained perfection.

When torrents of spiritual knowledge and inspirations cascade into the heart of the Saalik in the initial stage of his spiritual sojourn, he is unable to contain it and it spills over onto his tongue. In contrast, the heart of the a rif-e-Kaamil is extremely spacious. His heart is able to contain all the spiritual mysteries inspired into it. He remains in control of the knowledge in his heart. He, therefore, does not reveal it. However, when the need arises to instruct and guide a mureed, he speaks as occasion necessitates.

The variety of discourses of spiritual knowledge and mysteries is the nourishment for the needy listeners. Besides this there is nothing else which you can consume.

Just as food and water are the nourishment of the physical body, so too are uloom and ma-aarif the nourishment of the Rooh. The various discourses of uloom and ma-aarif are the nourishment for listeners who are in need of such sustenance.

In the same way that every person is not able to digest all kinds of food, every one is not able to comprehend and absorb every item of spiritual nourishment. Every aspect of spiritual knowledge is not appropriate for every man. Different people absorb such spiritual nourishment in accordance with their inherent abilities

CHAPTER ON SHUKR (GRATITUDE)

A man who is not turned towards Allah Ta’ala through the medium of His kindness and bounties, will be dragged with the chains of trials to face Allah.

Those servants in whom nobility and lofty intelligence are inherent, do not become proud and arrogant as a result of the bounties of Allah they are awarded. They do not lose themselves in indolence, unmindfulness and worldly love. The bounties serve to increase their love for their True Benefactor. In consequence they become engrossed in obedience and worship.

Those who consider these bounties as the goal to pursue, do not direct their attention to Allah Ta’ala. Consequently they are caught up in many trials and hardships. These misfortunes act like chains by means of which these recalcitrant servants are forcibly drawn to Allah Ta’ala. In this way they are accepted by Allah Ta’ala. Thus, the trials and hardships are in reality a blessing for them.

He who does not express gratitude for Allah’s bounties, has initiated the process of their elimination, and he who is grateful has arranged a solid protection for the bounties.

The one who is not grateful for the bounties of Allah Ta’ala is in reality pursuing the elimination of the bounties. Shukr (gratitude) envisages abandonment of transgression and adoption of obedience. Only The One Being should be acknowledged as the bestower of all bounties. Ingratitude leads to the disappearance of the ni’mat (bounties).

The one who is grateful for the bounties and recognises the True Bestower, is ensured of the perpetuation of the favours of Allah. In fact, the favours will be increased. In this regard, Allah Ta’ala states in the Qur’aan:

“If you are grateful, most certainly I shall increase (the bounties) for you. And, if you are ungrateful, then (know) that My punishment is severe.”

Occasionally darkness settles over you so that you understand and appreciate the bounties of your spiritual illumination.

The condition of the bandah here on earth is not always the same. Sometimes the noor of obedience settles on him while at times the darkness of the contamination of desires and unmindfulness settles in his heart. If only the illumination of anwaar had to settle on him, he would not have known its value. Also, the reality of noor is understood from its opposite, viz. darkness (zulmat). When there is no appreciation, the bandah will not express Shukr to his Master. For this reason sometimes the darkness of ghaflat and shahwat settles on the Saalik so that he values the noor of obedience.

He who has not recognised the worth of bounties while they exist (with him), will recognise it after elimination of the bounties.

There are innumerable ni’maat of Allah Ta’ala on man at every moment. He is engulfed by bounties. However, most people fail to appreciate the bounties and remain ungrateful. Some even complaint about Allah Ta’ala and always remain dissatisfied. Such people will only appreciate the value of bounties after they have been snatched away. (They imply complaint by displaying dissatisfaction and greed – Translator.)

The continuous and abundant flow of bounties should not make you forgetful of discharging the rights of shukr because your present rank will diminish.

Two things constrain a man to become unmindful of fulfilling the huqooq (rights) of shukr. Either the bounties of Allah are regarded to be insignificant and little in quantity or the ni’maat are viewed to be so abundant that one feels unable to offer adequate thanks and appreciation. Labouring under the misconception of one’s inability to express sufficient gratitude, one abstains from shukr.

Any neglect with regard to the fulfilment of the rights of shukr will diminish the rank of the Saalik. Allah Ta’ala has elevated your rank solely by His kindness and favour. Every act rendered by you is rewarded tenfold. He magnifies your little and insignificant deeds. This demands that you always pursue shukr and righteousness.

Your attitude of refraining from shukr points to your stark ignorance. It appears that you believe in your own ability and effort. You labour under the notion that you practise virtue by your own strength and effort. This attitude is total ignorance. Allah Ta’ala is the Owner of all your actions. He activates your body and limbs. Despite Allah Ta’ala being the True Actor of your righteousness, He honours and ennobles you by awarding you with the titles of Musalli, Saajid, Raaki’, a bid, Shaakir and Thaakir.

Ponder and endeavour to fathom your origin. In reality you lack the strength to move a dot. It is by virtue of His pure kindness that you are considered to be a possessor of elevated rank. Therefore, never abandon Shukr nor be wanting in the discharge of its rights.

When He has granted you obedience and along with obedience, independence from all things besides Allah, know that He has granted you zaahiri and baatini bounties in full measure.

When Allah Ta’ala involves a bandah in taa-at (obedience), protects him from indulgence in prohibitions and along with this, He bestows to him the attribute of independence from all others besides Allah Ta’ala, then it should be understood that He has awarded the bandah with physical and spiritual bounties in full measure. There no longer remains the need to desire further ni’maat.

Zaahiri (manifest) ni’maat is the application of the physical body to acts of obedience. Baatini ni’maat is the heart’s attainment of freedom from the slavery of all others besides Allah Ta’ala. These are the bounties for which the servant should perpetually express shukr.

Bestowal of ni’maat sufficient for your needs and saving you from transgression are His bounties for you in full measure.

Abundant rizq often leads to a man’s transgression and rebellion. He becomes unmindful of Allah while he basks in the luxury of the ni’maat. On the other hand, if the ni’maat are insufficient for his needs, he is disturbed and his hearts finds no rest. He consequently drifts from the path of his Maula (Master). However, the bestowal of bounties which suffices for his needs, neither too much nor too little, is Allah’s blessing in full measure on the servant. The bandah having sufficient for his needs should, therefore, wholeheartedly apply himself to the remembrance of Allah Ta’ala.

When Allah has made you outwardly obedient to His command and inwardly submissive to His Power, then He has in fact bestowed a great favour on you.

There is no greater ni’mat than two bounties which Allah Ta’ala confers on the bandah. Firstly, man outwardly becomes obedient to Allah Ta’ala. He involves his body in ibaadat and acts of obedience. Secondly, he is contented with all circumstances Divinely ordained for him, regardless of whether these are pleasing or displeasing to his disposition. He wholeheartedly submits to the decrees of his Maula.

All goodness of the Deen and Dunya are within the confines of these two ni’mats. Thereafter, there is no need for him to look for anything because the excellence of the bandah is in uboodiyat. The bandah to whom these two blessings have been bestowed is in possession of both outward and inward uboodiyat.

The Stages of Shukr

Inspite of the heart’s eyes beholding that Allah Ta’ala is unique in the bestowal of bounties, the Shariah has commanded man to incumbently express gratitude (shukr).

The eyes of the heart (i.e. spiritual vision) perceive the transcendal realities of things. Man with a developed spiritual vision sees with clarity that Allah Ta’ala is unique in His attribute of kindness and in the bestowal of favours. He clearly perceives that the only benefactor is Allah Ta’ala. Despite man’s spiritual realisation of the True Benefactor’s munificence and kindness, the Shariat orders man in this material world of cause and effect to fulfil the duty of shukr. He is instructed to even express gratitude to the overt agencies through whose medium the Divine Bounties reach him. In this regard the Hadith Shareef says:

“Whoever is not grateful to man, is not grateful to Allah.”

In this regard there are three types of people. The one type is unmindful of Allah Ta’ala.

They are lost in their ghaflat (negligence unmindfulness). While their corporeal eyes and vision are strong and healthy, their spiritual vision (baseerat) which is the fountain for Divine Perception, is blind. They see favours emanating from human beings without perceiving the Benefactor to be the Creator of the universe. If this attitude has become a belief, then it being shirk is manifest. It will be known as shirk-e-jali (open or conscious shirk). If, while holding this attitude, maklooq (created beings) are regarded as the agencies, hence they attribute the favours to these agents, it will be known as shirk-e-khafi (hidden shirk).

With regard to the favours which people acquire from Allah Ta’ala, there are three kinds of persons. The one kind consist of such people who are unmindful of Allah. They remain uncaring while they are concerned with only the physical creation. They do not step beyond the confines of the material creation in the slightest degree. They are spiritually blind and unable to understand the glory of Allah Ta’ala. His attributes are incomprehensible to them. They perceive the good things as gifts and favours of people without realising that everything is an emanation from the Creator. Example: the employer is believed to be the bestower of the wages. If this idea has become a belief in a person, then he has renounced his Imaan and entered into kufr because the shirk of the belief is quite clear. He has associated creation with the Creator in His attribute of providence. Only Allah Ta’ala is Mu’tee (The Bestower).

However, if the belief is that Allah is the actual bestower, but on account of men being the medium for the acquisition of the bounties, these bestowals are attributed to them, then such a belief is shirk-e-khafi or a hidden shirk. According to this belief, man is considered to be a bestower of bounties to a certain degree.

The second type is a Saahib-e-Haqiqat. He is a man who contemplates on the true Sovereign of the universe. He vividly perceives Him and becomes oblivious of creation. He visualises the Cause of all causes and becomes unaware of the agencies. This bandah has, in reality, turned his attention to Allah Ta’ala. The illumination of the lofty Divine Court radiates on him. He has reached the goal of Divine Proximity. However, he is absorbed in the ocean of Divine Illumination (anwaar and tajalliyaat), hence his spiritual vision is blind to the athaar (impressions of the Divine Attributes). His obliviousness dominates his consciousness, his stage of Fanaa dominates his stage of Baqa and his absence dominates his presence.

The second type is a bandah whose gaze of baseerat has shifted from this external material world. His gaze has gained the ability to see realities. Being engrossed in the mushaahadah of the true Sovereign of the universe, he has become oblivious of creation. He has emerged from all vestiges of duality and has entered the realm of Unity. Having gained the perception of the Cause of all causes, he becomes unaware of the intermediate agencies. The material or worldly agents, means and ways (the asbaab) have disappeared from in front of his gaze.

The servant in this lofty state is kaamil (perfect) in relation to the people of ghaflat (viz. the first type). However, he has not reached the best and most perfect stage nor has he yet mounted the stage of consciousness because he is absorbed in the ocean of Divine Illumination. His gaze of baseerat, therefore, is unable to see creation. Besides Wahdat (Unity), there is nothing in his presence. His state of obliviousness is greater than his state of consciousness. The mushaahadah of Allah is dominant in him. His stage of Farq (Maqaam-e-Farq) is overwhelmed. The vision of Allah along with the perception of creation is termed Maqaam-e-Farq.

The state of Fanaa (absolute annihilation of the self) permeates him. He lacks the stage of Baqa. Baqa is the state of consciousness which is Divinely Bestowed after having attained Fanaa. Ghaibat (absence) dominates his huzoor (presence). Makhlooq (creation) does not feature in his presence.

This bandah is perfect in the shukr which he discharges for the bounties of Allah. He expresses gratitude to only Allah Ta’ala and to no one else. This bandah is exempted from discharging the shukr of people, which has devolved as an incumbent duty on him. In view of his state of annihilation, he is excused from the obligation of expressing shukr to people. He lacks the ability to express shukr to beings besides Allah Ta’ala because his gaze has completely shifted from the intermediate agencies.

The third type is a bandah on a higher stage of perfection than the second kind. He has drunk from the fountain of Tauhid and has become fully conscious and aware. Inspite of his vision not being on aliens (i.e. all things besides Allah), he is conscious of their conditions and circumstances. His vision of Allah does not prevent him from perceiving creation nor does his vision of creation form a veil to screen him from the Creator. His Fanaa does not impede his Baqa nor is his Baqa a barrier for his Fanaa. He fulfils everyone’s right with equanimity.

The third kind of person occupies the highest rank. He is superior than the second type. He has drunk from elixir of Tauhid and after having traversed Fanaa and all states higher, he has arrived at the station of Baqa. For him creation has become the mirror for viewing the splendour and beauty of Allah Ta’ala.

The bandah in this elevated and most perfect state discharges everyone’s right correctly. While expressing gratitude to people, he discharges Allah’s rights of shukr in proper measure. He is neither like the ghaafil (the first type) nor like the Faani (the second type). He is on the highest and most perfect stage of shukr.

The Shaikh (rahmatullah alayh) illustrates the latter two stages of shukr by citing the following episode:

When Aishah Siddiqah’s (radhiyallahu anha) innocence was proclaimed, exculpating her from the slanderous accusation made against her, Abu Bakr Siddique (radhiyallahu anhu) said: “Get up and express your gratitude to Rasulullah (sallallahu alayhi wasallam).” She replied: ‘I swear by Allah that I shall not express gratitude to anyone besides Allah Ta’ala”.

Abu Bakr Siddique (radhiyallahu anhu) was guided by the demand of his most perfect state of Baqa. Even Allah Ta’ala instructs: “Be grateful to Me and to parents”. Rasulullah (sallallahu alayhi wasallam) said: “Whoever is not grateful to people, is not grateful to Allah.”

On this occasion Aishah Siddiqah (radhiyallahu anha) was annihilated in her prevailing state, hence she perceived only Allah Ta’ala.

The munaafiqeen had levelled a slanderous accusation against Hadhrat Aishah (radhiyallahu anha). As a result, many days Rasulullah (sallallahu alayhi wasallam) grieved. In the beginning Hadhrat Aishah (radhiyallahu anha) was unaware of the slanderous rumour about her. When she was informed thereof, she was smitten with grief. She lost much weight in consequence of the great worry and heartache which overwhelmed her. Further, she was deprived of the earlier attention which Rasulullah (sallallahu alayhi wasallam) used to give her. This was the severest blow for her. Meanwhile, Rasulullah (sallallahu alayhi wasallam) investigated the allegations. Unable to bear the sorrow and grief, Hadhrat Aishah (radhiyallahu anha) with the permission of Rasulullah (sallallahu alayhi wasallam) left for the home of her parents. One day Rasulullah (sallallahu alayhi wasallam) went to meet her. He said: “O Aishah! If you have sinned, repent.” Hadhrat Aishah (radhiyallahu anha) requested her parents to reply on her behalf. They declined, commenting: “What can we say in Rasulullah’s presence?” On hearing this comment, Hadhrat Aishah (radhiyallahu anha) stood up and after reciting the praise of Allah said:

“Our condition is like that of Yusuf’s (alayhis salaam) father. When Yusuf’s brothers reported to their father that a wolf had eaten Yusuf (alayhis salaam) – they even brought along Yusuf’s blood-stained kurtah – Yaqub (alayhis salaam) said:

‘Sabr is beautiful, and Allah is the One from Whom aid is sought regarding that which you are narrating’.”

She then sat down. As she sat, the procession of Wahi (revelation) began.

After termination of the revelation, the blessed face of Rasulullah (sallallahu alayhi wasallam) was glowing radiantly with happiness. He exclaimed:

“O Aishah! Be happy, Allah Ta’ala has proclaimed your innocence.”

He then recited those verses of Surah Noor which were just revealed to proclaim her innocence and to announce severe punishment for those who slander chaste women. It was on this occasion that Hadhrat Abu Bakr Siddique (radhiyallahu anhu) ordered Aishah (radhiyallahu anha) to express shukr to Rasulullah (sallallahu alayhi wasallam) because he was the medium for the announcement of her innocence. In response, Aishah (radhiyallahu anha) took an oath and declared that besides Allah Ta’ala, she will not express shukr to anyone.

In this episode is the basis for both the stages of Fanaa and Baqa. Hadhrat Abu Bakr (radhiyallahu anhu) directed Hadhrat Aishah (radhiyallahu anha) towards the station of Baqa while in her prevalent state, she was in the state of Fanaa, hence oblivious of all others. It was for this reason that she was unable to direct shukr to anyone besides Allah Ta’ala. Although this was the state of Hadhrat Siddiqah at that specific occasion, her usual condition at all times was akmal (most perfect) having attained both stages of Fanaa and Baqa.

With regard to the incidence of bounties there are three classes of people. One class consists of those who are pleased with the favours and become proudful. Their happiness is not by way of expressing gratitude to their Benefactor and Creator, but is on account of the advantage they acquire from the bounties. These people are careless. The following aayat applies to them:

“Ultimately, when they become proud on account of the favours We granted them, then We suddenly caught them.”

Of the three classes of people there are with regard to attitudes in relation to the favours they receive, the first kind consists of such people who are driven to pride by the possession of bounties. Their happiness and pleasure are not expressions of gratitude to Allah Ta’ala for His favours, but are solely because of the advantage and enjoyment they derive from the bounties. Lost in their pleasures, they completely forget their Benefactor, Allah Ta’ala.

Allah’s punishment suddenly overtakes them. For such people the Qur’aan says:

“When they became proud on account of the favours which they were given, We caught them suddenly.”

The second class consists of those people whose happiness is an expression of gratitude to the Benefactor and is the result of His mushaahadah. The following statement of Allah Ta’ala applies to them:

“Say: Be happy with the kindness and mercy of Allah. This is better than what they are accumulating.”

The second class of people do not become happy because of the bounty. Their happiness is on account of kindness of Allah Ta’ala. They are concerned with the Being Who has awarded the bounty. They express their gratitude to their Benefactor. The following aayat describes the condition of these grateful ones:

“Say (O Muhammad!): “With the kindness and mercy of Allah should they be happy. That is better than that which they are accumulating.”

This class of people is not unmindful of their Master and Benefactor even though they have not yet attained the state of perfection in relation to those who are akmal (most perfect) and afdhal (the best). People in this second class do not in entirely direct their attention to Allah Ta’ala. Their nafs does turn towards the bounties as well. Thus, they do entertain a desire for bounties to a certain degree.

The third class consists of such people who are neither concerned with the outward benefits (of bounties) nor with their inward (spiritual) appeal. The bounties do not make them unmindful of the Benefactor in any way whatever. The Beautiful vision of their Mahboob (Allah Ta’ala) has made them oblivious of all things besides His Beauty. All concerns of their hearts are focused on only Allah Ta’ala. They perceive nothing besides Him. The following statement of Allah Ta’ala befits this class of people:

‘Say: Allah! Then leave them to play in their conjecturing.’

Allah Ta’ala revealed to Nabi Dawood (alayhis salaam):

‘O Dawood! Inform my true servants to be pleased with only Me and to cool their hearts with My remembrance.’

May Allah Ta’ala grant us all happiness by means of His pleasure. May he make us among those who understand Him. May He save us from being among the unmindful ones and may He direct us along the path of the people of Taqwa with His grace and kindness.

The people in this class do not become unmindful of Allah Ta’ala by indulgence in the external benefits of the bounties and favours nor do they concern themselves with the spiritual dimension of the bounties by considering these ni’maat as being the signs of Allah’s kindness. In any such attitude there is also the element of diversion – of turning the attention to ghairullah (i.e. things besides Allah). They are in contemplation of the Beatific Vision of the True Beloved. Their absorption in this contemplation has expelled from their hearts whatever is ni’mat or not.

Unlike the former two classes, they are totally immersed in the perception of Divine Beauty. The variety of intentions and desires of their hearts have all gathered in the Being (Thaat) of Muhsin-e-Haqeeqi (The True Benefactor). Their attention is not on the bounty from any angle whatever.

The following Qur’aanic aayat pertains to the people in this class:

“Say (O Muhammad!) Allah! Then leave them to play in their falsehood.”

Allah is their Beloved. They are concerned with Him alone. Everyone else and everything else are expelled from their hearts.

The instruction to Dawood (alayhis salaam) commands that man seeks for happiness and peace of mind in the pleasure and remembrance of Allah.

THE SUPPLICATION OF THE AUTHOR

O my Allah! When even in my state of wealth I am dependent, then how can I not be dependent in my state of poverty?

Man’s original and natural attribute is faqr (poverty). He is, therefore, dependent on Allah Ta’ala. Dependence which is likewise man’s natural quality is inseparable from him. His state of ghina (wealth / independence) is a temporary acquisition. Even in the state of ghina he is entirely dependent on Allah. Thus, in the state of faqr, man’s dependence is to a greater degree.

O my Allah! When I am ignorant even in my state of knowledge, then my ignorance in my state of ignorance will be greatly magnified.

O my Allah! The variety of your schemes and the swiftness of your Taqdeer have prevented your Aarifeen from snugness and comfort in the gifts You award, and from despairing in calamity.

The Divine Schemes are ever-changing. A man is sometimes in poverty. Allah Ta’ala then bestows wealth to him and sometimes the rich is reduced to penury. Health is transformed into sickness and vice versa. Strength into weakness and weakness into strength; honour is snatched away and disgrace sets in. The lowly is elevated and granted respect and rank.

These ever-changing conditions are part of Taqdeer (Predestination) which unravel with swiftness. These two factors prevent the arifeen from snugness in the comforts and bounties they are endowed with, hence they do not focus their attention on the material and spiritual bounties awarded to them. They have understood the temporary nature of these awards. These are things which come and go. It is, therefore, not worthwhile to attach the heart to things which will disappear.

They also do not lose hope in Allah’s mercy when calamities descend on them. They are fully aware that these calamities too are not enduring. These too will disappear.

O my Allah! All things befitting my evil and my contemptibility are from me, and all things deserving of Your grace are from You.

Transgression, sin and unmindfulness origin from man’s evil and contemptibility. It is man’s inherent quality to fail in the execution of the Huqooq (Rights) of Allah Ta’ala. Allah’s relationship with man is one of grace, kindness and forgiveness.

O my Allah! Even before the existence of my impotency, You have confirmed your grace and kindness for me. Will You now, after the existence of my impotency, deprive me of Your grace and kindness?

Allah Ta’ala is Raheem and Ra-oof. His mercy and kindness are limitless. His attributes are eternal, hence His kindness and grace are perpetually with man.

O my Allah! If goodness emanates from me, it is Your grace and  favour on me. If evil emanates from me, it is Your justice and the confirmation of Your decree on me.

Obedience and acts of virtue which man renders are not by virtue of his effort and strength, but are the result of Allah’s grace and kindness which He confers to man. On the contrary, the perpetration of evil is not injustice by Allah Ta’ala. It is His justice. He, being the true King, is entitled to act in His kingdom as He pleases. Thus, when He refrains from preventing man from the commission of evil, He is not being unjust to him. His action is just.

In man’s commission of evil is also the confirmation of Allah’s indictment against man who will not be able to deny his evil in the Divine Court.

O my Allah! When You are my Surety, how will You assign me to my nafs? When You are my Helper, how can I be disgraced?When You are merciful to me, how can I fail. I make my poverty a medium for reaching You. How can I take as a medium something which cannot reach You?

Allah is man’s protector. The supplication is, therefore, to be saved from becoming trapped by the nafs which destroys man.

Allah’s Name is Naasir (The Helper). He is, therefore, man’s helper. His aid is, therefore, with man. With Allah’s aid, the bandah will never be disgraced. The bandah will not suffer failure when Allah’s kindness manifests itself. When the bandah is truly dependent on Allah, His aid will most certainly be forthcoming.

Since man’s deeds are insignificant, he cannot present them as a medium for attaining Divine Proximity. Rather, the bandah presents his poverty (faqr) as a medium for attaining closeness to Allah Ta’ala.

Something which has a relationship with the object of intercession is offered as a waseelah (medium). If there is no relationship, the appointment of the medium as the intercessor will be futile. The waseelah should have the ability to enter into the presence of the one to whom the intercession is to be presented. But faqr (poverty and dependence) lack this ability and relationship. There is no relationship between Allah Ta’ala and faqr. Hence, the Shaikh, retracting this supplication says:

‘How can I take as a waseelah something which is unable to reach Your lofty Court?’

Further, when the bandah considers his state of faqr to be of the quality which renders it significant enough to act as his waseelah, it indicates dependence on his faqr and implies a claim of faqr made by the bandah. He thus reposes reliance on one of his personal attributes. The faqr is, therefore, defective. Perfect faqr is to focus the attention solely on Allah Ta’ala.

O my Allah! When my condition is not hidden from You, how can I lodge any complaint? When my speech emanates in consequence of Your command, how can I proclaim it to by my talk? When my hopes have travelled to Your lofty court, how can I be unsuccessful? When the point of initiation and return of my states are You, how can they not be beautiful and beloved?

Why should man complain when all his conditions are conspicuous to Allah Ta’ala? A complaint is lodged to a being who is unaware. All states and conditions of man are emanations of the Divine Being. Everything is His Command. Everything is therefore beautiful and beloved. There is no need for the bandah to despair.

O my Allah! Despite my imbecility and short-sightedness, you are most gracious to me, and despite the evil of my deeds, you are most merciful to me.

When hardships settle on man, he becomes resentful although there is benefit for him in these calamities. In view of his childishness and short-sightedness he cannot fathom the wisdom underlying the hardships Divinely imposed on him. But, Allah’s mercy is with him. Although man deserves to be eliminated on account of his transgression, Allah’s wide mercy always encompasses him.

O my Allah! How close are You to me and how far am I from You! When You are so gracious to me, what can block me from Your mushaahadah?

Allah is closer to man than his own life, but man on account of his nafsaani attributes, is far from Allah Ta’ala. Not a moment passes without Allah’s mercy and grace being on the bandah. When Allah is so magnanimous and gracious to his bandah, nothing can impede him from the perception of Allah Ta’ala.

O my Allah! I have realised from my changing circumstances and conditions that it is Your intention and will that I should recognise You in everything to such a degree that I do not remain ignorant of Your ma’rifat in anything.

The changing circumstances and conditions occurring to man are numerous. Richness, poverty, health, sickness, respect, happiness, despondency, etc. are among man’s changing conditions. When the bandah reflects on the different conditions occurring to him, he will realise that Allah Ta’ala wishes that he recognises Him. The bandah should not be ignorant of Allah’s recognition in all things. If the bandah’s condition was static, undergoing no change, his ma’rifat of Allah would remain defective. If for example, the bandah’s state of health and wealth had to remain constant, his recognition of Allah would remain imperfect because Allah is also the eliminator of sickness and poverty. This ma’rifat would have been denied to the bandah. Similarly, if he remained perpetually in the state of sickness, the bandah would have been deprived of the ma’rifat of Allah being the bestower of health.

O my Allah! Whenever my evil sealed my tongue, Your grace opened its speech. When my evil attributes constrained me to despair, Your kindness raised hope in me.

Sins silence the bandah’s tongue which supplicates for Allah’s proximity. This pursuit (talab) is the result of friendship and love which are the products of obedience to Allah Ta’ala. Since the bandah is devoid of obedience and possesses only defect and incompetence, the tongue of pursuit is silenced. But the kindness of Allah activates the tongue with speech. When the bandah realises that Allah is gracious, he musters up courage. Evil attributes have created despair in the bandah who feels that he is unable to adopt steadfastness and firmness in the Path of Allah Ta’ala. However, each time the despair is displaced by hope as a result of Allah’s kindness and favour.

O my Allah! When even my virtues are evils, how can my evils not be evil? When my knowledge of realities is merely an empty claim, how can my claim not be merely an empty claim?

On account of riya (show) and ujub (vanity), the virtuous deeds of the bandah are also evils. What then is the condition of his evil deeds? The haqaa-iq (knowledge of Divine Secrets and Realities) of the bandah are merely claims put forward by him. The Shaikh, because of humility and modesty feels that his knowledge of transcendental realities is only an empty claim. When the glory and splendour of Allah Ta’ala are realised by the bandah, he sees the emptiness of whatever knowledge he possesses. If this is the case of the knowledge, then to a far greater degree will a claim of knowledge be a baseless claim.

O my Allah! Your operative decree and Your predominance will have left no speaker and no man of rank with confidence.

Allah’s command operates in everything and His will dominates all things. Thus, a man who gives discourses on haqaa-iq and ma-aarif should not labour under any deception of him being a great researcher and a man of subtle knowledge. He should not be vain on account of his ability of expression and eloquence in elaborating on Divine Truths and Mysteries. Allah’s Command and Will can snatch away whatever the man of knowledge thinks he knows. Such episodes have already transpired. Also, a man of spiritual rank should not be vain because of his rank of elevation. Ranks of spiritual elevation are Divine Bounties which Allah Ta’ala is fully capable of snatching away. There were many men of such ranks who were demoted and had their loftiness snatched away. Thus, no one should repose confidence in his excellences.

O my Allah! I have rendered many acts of obedience and I have solidified many states (haalaat), but Your justice (adl) has suppressed my reliance on them (my obedience and states). In fact, Your fadhl has diverted me from dependence on them.

The bandah offers many deeds of obedience outwardly. He also purifies his spiritual states from contaminations, imbuing in them ikhlaas (sincerity). The bandah, therefore, gains the impression of having gained entry into a powerful fortress. He feels that he is, therefore, protected against the subtleties of riya (show) and ujub (vanity). But when the bandah reflects on the adl (justice) of Allah, his reliance on his assumed fortress dissipates. The demand of Divine Justice is that Allah does as He pleases. It is, therefore, within the purview of His adl to ignore the obedience and worship of His servants and even punish man for their worship. The Shaikh progresses further and says that, in fact, it is Allah’s fadhl (kindness) which has constrained the bandah to abandon dependence on his obedience and worship. Thus the bandah’s reliance is on Allah’s fadhl, not on his deeds of virtue.

O my Allah! You are aware that although I lack constancy in obedience, I am constant in my intention and love.

The bandah is deficient in being constant in ibaadat. His constancy is erratic. Nevertheless, he is constant in his love for ibaadat and in his resolve of obedience. This constancy too is the consequence of Allah’s fadhl. Many people are deprived of this constancy.

O my Allah! Since You are the All-Powerful, why should I make an intention. When You are the Commander, how can I refrain from making a firm resolution?

Allah’s power and control extend over all things. How could it then be possible for the bandah to resolve to be obedient and refrain from transgression? It is quite possible that Allah may neutralise the bandah’s resolution. Further, how is it possible for the bandah to refrain from forming a resolution when Allah Ta’ala commands righteousness and prohibits evil? The bandah is, therefore, in bewilderment between these two opposites. What should he do? He is helpless and unable to plan. He lacks the ability for firm resolution, but he is under pressure not to abandon resolution (azm). Thus, the bandah has no option other than resigning (tasleem) himself to Allah Ta’ala and reposing his full reliance on him. In view of this bewilderment, the a rifeen abstain from making resolutions. They assign all their affairs to Allah Ta’ala. (This state of assignment is called Tafweez.) It is because of this attitude that  it is said: ‘The a rif has no heart’.

O my Allah! My wavering in the circumstances of creation necessitates remoteness from You. Keep me wholly resolute in a service which will deliver me to Your lofty court.

The bandah’s heart flutters about indecisively in the different conditions attendant to creation. Sometimes the bandah strikes up a relationship with one person and then again with another person. Sometimes he pursues spiritual conditions and experiences. The bandah’s vacillation in these aspects of creation impedes him from reaching Allah’s proximity. His aimless wanderings increase his distance from the Divine Court. The bandah should, therefore, supplicate to be applied in entirety to such a service which ensures that his bond with creation be served so that he reaches Allah Ta’ala.

O my Allah! How is it possible to rationally deduct Your existence from things whose existence is dependent on You? Is it possible for other objects to attain such a conspicuous appearance which You lack in order to reveal You? Since when are You absent that proof is required for Your existence? Since when are You far away that creation needs to reach You?

Here the Shaikh (rahmatullah alayh) expresses surprise at the attempt to prove the existence of Allah Ta’ala by the utilisation of created objects in the process of logical deduction (istidlaal). If Allah Ta’ala had not created these objects, they would not have existed. Their very existence is dependent on Allah Ta’ala. How can such dependables constitute proof for His existence? The proof (daleel) is always more conspicuous than the object it sets out to prove (madlool). Is it then possible for created objects to be more conspicuous than the Creator? Obviously not! Creation, therefore, cannot be an adequate basis to prove His existence. In fact, His intense conspicuousness makes His existence is self-evident, requiring no proof. Proof is required to confirm what is absent. But, He is never absent. He is not far away, hence there is no need to deliver creation to Him. He is omnipresent and more conspicuous than every object in creation. Thus, the exercise in logical deduction to prove His existence is redundant and superfluous.

O my Allah! The eyes which cannot discern You as the Guard and Protector are blind. May the trade of that bandah who has not taken a share of Your love suffer a loss.

The bandah who fails to discern that Allah Ta’ala watches and guards him, is blind. The bandah who does not act to achieve the love of Allah will always flounder in loss even though he does not understand this.

O my Allah! You have instructed us to refer to the aathaar (the impressions of His attributes). Guide me towards the aathaar with the mantle of Your illumination and with the intuitive gaze (baseerat) so that I may turn towards You, as commanded by You, with a protected heart and high courage. You have power over all things.

Once the bandah attaines Wusool and Mushaahdah, Allah Ta’ala orders him to return to his earthly relationships, e.g. family and wealth. He is ordered to pay attention to the rights and obligations connected with creation. The bandah is, therefore, fearful of being deprived of Allah’s mushaahadah by his worldly associations. He thus supplicates for Divine Aid and guidance. He petitions Allah to enshroud him with His illumination and to strengthen his heart so that even while he is physically with creation, he should see only Allah Ta’ala. The bandah supplicates for baseerat so that he is always guided and prevented from engrossment in creation, so that the mushaahadah of Allah appears to him in everything. Since Allah has power over everything, He can fulfil all supplications.

O my Allah! My contemptibility is known to You. My condition is not hidden from You. I supplicate to reach Your lofty court. I ask to be guided to Your lofty court with You. Guide me to You with Your Noor and allow me to stand in Your Presence like a true slave.

Man’s original state of contemptibility is open to Allah Ta’ala. The condition of the bandah is not concealed from Allah Ta’ala. In reality, the revelation to man of his own state of contemptibility is respect. The bandah who is unaware of his contemptibility and thinks of himself as being honourable, is truly contemptible. The bandah supplicates to reach Allah with His aid. His gaze is never on his own efforts and deeds. He seeks to be guided to Allah’s recognition with Allah Himself. Unlike others, he does not resort to the process of logical deduction to recognise and attain Him. Someone asked an a rif: “How did you recognise Allah?” He replied: “I recognised my Rabb with my Rabb.” The supplication of the bandah is, therefore, to be guided to Allah Ta’ala with His Noor, which means the heart being inspired with ma’rifat. The bandah further petitions to be permitted to stand in the Divine Presence as a true slave by suppression of the attributes of Ruboobiyat (e.g. knowledge, power, etc. which have been created in man) and the manifestation of the qualities of uboodiyat (enslavement to Allah). These are the attributes of humility, lowliness, weakness and contemptibility.

O my Allah! Instruct me in Your hidden knowledge and protect me with the secret of Your guarded Names. O my Allah! Grant me firmness in the established stations of the People of Qurb and let me walk the path of the People of Jazb.

Hidden knowledge refers to Divine Mysteries and Secrets which are bestowed to the Auliya. The guarded Names are the Beautiful Names of Allah Ta’ala, which are protected against defilement and disgrace. The secrets of these Names refer to the illumination emanating from them. The bandah seeks protection against all evils with the aid of the Divine Illumination of His Names.

O my Allah! With Your plan make me independent of my plan and with Your will make me independent of my will. Establish me in the centre of my restlessness.

The bandah supplicates for only Divine Dispensation. The gaze should be only on the Plan and Decree of Allah Ta’ala, not on the plans and efforts of man. When man is concerned with his own schemes, he becomes trapped in his nafs. He then drifts away from Allah’s presence. All affairs of the bandah should be directed only by the Divine Will. The individual’s will should not feature in any affair. When the bandah operates his own will, he clashes with the Divine Will. The centres of restlessness refer to the lowly attributes of man, e.g. humility, weakness, contemptibility. In these conditions the bandah always supplicates to Allah Ta’ala. It behoves the bandah to keep in view his weakness and contemptibility.

O my Allah! Save me from the disgrace and greed of my nafs. Cleanse me of my doubts and shirk before I am lowered into the grave. I seek Your aid against nafsaani desires and shaitaani thoughts. Help me, O Allah! I trust only in You. Do not assign me to anyone else. I ask only from You. Do not make me despair. I am enthusiastic for Your grace and kindness. Do not deprive me. Guide me to Your lofty court and do not cast me off. I am standing askance on Your threshold. Do not buffet me away.

The greed of the nafs means man’s desires and hopes whose fulfilment he seeks from others besides Allah Ta’ala. Doubt here means the constriction of the heart when something displeasing happens. This constriction produces darkness in the heart. Cleansing the heart for the attainment of purity means the development of yaqeen which expands the heart. True peace and pleasure from Allah Ta’ala settle in the heart which has been purified. Shirk here refers to the heart’s indifference of the true Cause and its relationship with the external agencies. When the darkness of shak (doubt) becomes dominant, the noor of yaqeen diminishes. The heart then inclines towards shirk because Tauhid cannot be visualised without the noor of Yaqeen. Man then turns towards the external agencies and superficial causes of things. The bandah, therefore, supplicates to be purified of doubt and shirk.

O my Allah! When Your pleasure does not stand in need of a cause, then how can any of my actions or conditions be a cause for it? O my Allah! When Your perfect Thaat is independent of deriving any benefit from even Yourself, then what benefit can accrue to You from me who is defective and contemptible?

Ridhaa (Pleasure) is a Divine Attribute. All attributes of Allah Ta’ala are eternal. The eternal has no cause. Since Allah’s attribute of Ridhaa being eternal has no cause, it is inconceivable that any act of the bandah can ever be the cause for the ridhaa of Allah. Nothing can act on Allah Ta’ala. Change does not come to Him. Allah’s ridhaa is not dependent on the bandah’s actions. The bandah’s good deeds and conditions are the effects of Allah’s ridhaa.

O my Allah! Qadr (Predestination) and Your decree have overwhelmed me and nafsaani desires have enchained me in powerful chains. Be my helper and aid me, and through me aid also my associates. Make me so independent so that with the mushaahadah of Your grandeur and beauty I become independent from my motives.

When the bandah contemplates to practise obedience or abstain from transgression, his resolution is negated by Fate. The bandah is also fettered by the strong chains of the nafs. He, therefore, has no alternative other than Divine Aid. The bandah in his supplication should also include his relatives and associates. Independence from all things besides Allah Ta’ala is an attribute for which the bandah supplicates so that he remains independent from even his own motives. When the bandah is endowed with perpetual mushaahadah, he will be annihilated and oblivious of even his own motives and desires.

You are The Being Who has infused into the hearts of Your friends the anwaar of ma-aarif. They have, therefore, recognised You and acknowledged Your unity. You are the pure Being Who has expelled from the hearts of friends all alien relationships. They have, thus, made only You their beloved. When they are restless, they do not seek support from anyone besides You. Only You are affectionate to them. Therefore, the relationship and contaminations of this world have terrified them. Only You have guided them, hence the path of truth has been revealed to them.

The bandah is able to recognise Allah Ta’ala by the illumination of ma’rifat with which He brightens the heart. As a result, the servants of Allah affirm His unity and perceive His reality. It is Allah Who purifies the hearts of His friends from all alien influences. All things besides Allah are expelled from their hearts which become the repositories of Divine Love. They discern the path of truth by means of Divine Noor which guides them along. What has man found when he has failed to find You? What has he not found after having found You? Whoever was pleased with anyone besides You, has failed and whoever attempted to divert himself from Your lofty court, suffered loss and ruin.

The one who observes creation with his eyes and heart without perceiving Allah Ta’ala with his heart, has in reality seen nothing, because creation is pure non-existence. He has, therefore, gained nothing by his observation. On the other hand, whoever has gained Allah’s mushaahadah has found everything despite him being deprived of the good things of the world. The bandah who seeks the pleasure of things besides Allah, e.g. worldly pleasures or spiritual states, is a failure. He has suffered a tremendous loss.

O my Allah! You have not decreased Your  kindness, how can I then cherish hope in others? You have not changed Your habit of awarding favour to Your servants. How then can I ask from others?

The limitless ocean of Allah’s kindness is eternal. It never diminishes. The bandah should, therefore, not have any hope in others. Allah Ta’ala always is the bestower of bounties to His servants. The bandah should not, therefore, ask from others besides Allah Ta’ala.

O Allah! You have given Your Friends the taste of the sweetness of Your love. They have thus stood up with love and humility in Your presence. O Allah! You have cloaked Your friends with the mantle of Your grandeur. They have thus become honourable with it.

The happiness felt from the perception (mushaahadah) of the beauty of the Beloved is termed oens . When the bandah experience the pleasure of Divine Love, all other relationships are expelled from his heart and he stands with love and humility in the presence of Allah Ta’ala. The mantle of Allah’s grandeur refers to the dignity and awe which surround the personalities of Allah’s friends, i.e. the Auliya. People are awed simply by looking at the Auliya. The Auliya derive their respect and honour from Divine Grandeur, not from any worldly agency.

O my Allah! Even before the existence of the Thaakireen, You remembered them with Your favours and even before the attention of the worshippers, you commenced Your favours on them. Even prior to the requests of the supplicators, You were generous with Your forgiveness. You are most-forgiving. After bestowing Your bounties to us, you asked us for a loan of these (bounties).

Long before the bandah who became a thaakir came into existence, Allah Ta’ala by virtue of His kindness remembered him. In consequence of His remembrance, he bestowed the gift of existence (wujood). Even prior to the bandah becoming a worshipper and a supplicator, Allah Ta’ala turned His gaze of mercy to the bandah by granting him the wonderful ni’mat of wujood. Whatever Allah Ta’ala bestows to the bandah, He asks it as a loan. The Qur’aan says: “Who will give Allah a beautiful loan?” The reward for advancing this loan to Allah will be granted in the a khirah. Allah Ta’ala does not acquire any benefit from the loan the bandah advances to Him. The term qardh (loan) is used figuratively and indicates Allah’s love for His servants. It is like giving a child a gift, then asking it on loan and returning a superior item.

O my Allah! Call me with Your mercy so that I reach You. Draw me to You with Your kindness so that my attention is wholly focused on You. O my Allah! Although I disobey You, my hope is not severed. If I obey You, Your fear does not depart from me. O my Allah! The whole world has buffeted me towards You. The knowledge of Your grace and kindness has delivered me to Your doors.

The bandah cannot reach Allah Ta’ala on the strength of his defective deeds and efforts. The bandah, therefore, supplicates for Divine Assistance to be drawn to Him by His grace and kindness. Man’s efforts minus Divine Mercy cannever deliver the bandah to Allah Ta’ala. The bandah should never despair of the mercy of Allah despite his acts of disobedience. The kindness and forgiveness of Allah are not dependent on any cause. The bandah should not become audacious on account of his acts of obedience and worship. Allah does as He pleases. Even if He punishes the bandah for worshipping, it will be proper and just. He is the true King. When the bandah is conscious of reality, he realises that everything in creation pushes him towards Allah Ta’ala. Everything sends out the message: “I am perishable. Do not strike up a relationship with me.” The bandah’s knowledge of the fact that Allah Ta’ala is merciful and kind constrains him to turn towards Allah. He, therefore, never relents in his endeavours to reach his Creator.

O my Allah! You are my Hope. How can I then be absent from You? I am leaning on You. How can I then be disgraced? O my Allah! You have planted me in disgrace. How can I then acquire respect? You have related me to You. How then can I not be honourable? You have placed me in poverty and dependence. How then can I be independent? You have made me independent with Your existence. How than can I be dependent?

When the bandah’s hope is in Allah, he will not despair. When he derives support from Allah, he cannever be disgraced. Man’s origin is non-existence (adm). He, therefore, cannot have izzat (respect) as his original attribute. Eternal izzat is the attribute of only Allah Ta’ala. Since the bandah is related to Allah Ta’ala by virtue of his love and obedience, he derives honour and respect from Allah’s izzat. Thus, in relation to his origin, man is contemptible, but in relation to his bond with Allah he is honourable. With regard to his origin, the bandah is a pauper and dependent. With the existence of Allah, the bandah is rendered free from dependence on others. When the bandah has acquired the treasure of Allah’s Qurb (Proximity), he cannever then be in need of others.

You are the Being besides Whom there is no object of worship. You have bestowed Your recognition to everything. Nothing is unaware of You. You have enabled me to acquire Your recognition in everything. I have, therefore, seen with clarity Your illumination in everything. You are conspicuous to all. You are the Being Who is established on the Arsh (Throne) with Your attributes of mercy. The Arsh has disappeared in His mercy just as the universe has disappeared in His Arsh. Allah is the only Being Who deserves worship. Besides Him there is no object of worship. Every object in creation recognises Allah according to the degree of ma’rifat bestowed to it. Every object is like a mirror reflecting Allah’s beauty for the bandah who perceives Allah’s manifestation in all things. Thus, Allah is conspicuous and revealed to everyone and everything. Allah’s limitless mercy has ensconced the Arsh which has disappeared in his Rahmat (mercy) just as the entire universe is an infinitesimal atom having seemingly disappeared under the vast canopy of the Divine Throne. You have eliminated aathaar (impressions) with aathaar. You have annihilated aliens with the heavens of anwaar.

O Allah! You are the Being Who is concealed from the eyes by the veils of Your dignity. You are the Being Who has manifested Your illumination in the hearts of the Aarifeen. Your infinite honour has become established in their hearts. How can You be concealed? You are revealed and conspicuous. How can You be absent? You are the Guard and You are present. You are the One to give guidance. I seek aid from only Him.

ولاحول ولاقوّة اِلا بالله العلي العظي م وصلى الله على سيّدنا م ح م د واله واصحابه

The aathaar mentioned first refers to the heavens, the planets, the Looh (Looh-e-Mahfooz), the Qalam (Pen) and all other aspects of creation besides the Divine Throne. The second aathaar refers to the glorious Arsh (Throne) of Allah Ta’ala. In comparison to the Arsh all creation recedes into oblivion. This is the meaning of annihilation in this context. Aliens in this context also means the glorious Arsh. In relation to Divine Illumination it is described as an alien, i.e. something besides Allah Ta’ala.

The infinite Rahmat of Allah Ta’ala encompasses the Arsh and renders it an insignificant, infinitesimal spectacle which has receded into oblivion. Entire creation, including the Arsh, is entirely encompassed by the infinite Rahmat of Allah. Eyes are unable to perceive Allah Ta’ala. Seeing Allah Ta’ala with the corporeal eyes in this world is an absolute impossibility. In the a khirah, while the physical eyes will be empowered to see Allah Ta’ala, the sight will not be encompassing. Created objects cannot see or comprehend the eternal Being in entirely and totality. Such total comprehension of Allah Ta’ala is an impossibility even in the a khirah. Allah Ta’ala is never concealed from the a rifeen whose hearts have been  permeated by the radiant illumination of Allah’s Sifaat-e-Jamaaliyah (The Beautiful Attributes) such as splendour and beauty. Their hearts are imbued with great respects for the grandeur of Allah Ta’ala. Allah is more conspicuous than all things. He is, therefore, invisible. He stands guarding and protecting entire creation.

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