THE SUPPLICATION OF THE QUTB OF SEEKING FORGIVENESS

THE SUPPLICATION OF THE QUTB OF SEEKING FORGIVENESS By Shaykh Muhammad Shareef bin Farid My teacher Shaykh Muhammad Bello ibn Abdullahi ibn Umar ibn Yusef ibn Sultan Muhammad Bello ibn SHEHU Uthman dan Fodio once told me that the litany of the Qutb of seeking forgiveness of Allah ta`ala is the supplication narrated by his great grandfather, Sultan Muhammad Bello in his Majmuu al-Istighfaar: اَسْتَغْفِرُ اللَّهَ الْعَظِيمَ اَلَّذِي لاَ إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَأَتُوبُ إِلَيْهِ مِن كُلِّ ذنْبٍ فَعَلْتُهُ إِلَى وَقْتِي هَذَا ASTAGHFIRU ALLAH AL-`ADHEEM ALLADI LAA ILAHA ILLA HUWA AL-HAYYU AL-QAYYUMU WA ATUUBU ILAYHI MIN KULLI DHANBIN FA`ALTU ILA WAQTEE HADHA “I seek forgiveness of Allah the Mighty, whom there is no deity except Him, the Living the Self Subsistent and I repent to Him from every sin which I have committed up to this time.” In order to be counted among the assembly of the Qutb of seeking forgiveness, the servant must recite this forty times for forty days after the fajr and `asr prayers. This is extracted from a similar supplication related by the author of the al-Firdaus on the authority of Mu`adh ibn Jabal that the Messenger of Allah, may Allah bless him and grant him peace once said: ((مَنْ قَالَ بَعْدَ الْفَجْرِ ثَلَاثَ مَرَّاتٍ وَبَعْدَ الْعَصْرِ ثَلَاثَ مَرَّاتٍ اَسْتَغْفِرُ اللهَ الْعَظِيْمَ اَلَّذِي لَا إِلَهَ إِلَّا هُوَ اَلْحَيُّ اَلْقَيُّوْمُ وَأَتُوبُ إِلَيْهِ كُفَّرَتْ ذُنُوُبُه وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ)) “Whoever says three times after fajr and three times after asr; ‘I seek forgiveness of Allah the Mighty, whom there is no deity except Him, the Living the Self Subsistent and I repent to Him’; will be atonement for their sins, even if they were like the foams of the sea.” O Allah forgive the entire Umma of Muhammad and suffice them where they are unable to fend for themselves…O Lord of the worlds! ________________________ SOURCE: Majmuu al-Istighfaar (A Gathering of Seeking Forgiveness) by Sultan Muhammad Bello https://www.academia.edu/11523083/Majmul-Istighfaar_A_Collection_of_Means_of_Seeking_Forgiveness_by_Sultan_Muhammad_Bello_ibn_Shehu_Uthman https://siiasi.org/digital-archive/sultan-muhammad-bello/majmul-istigfaar/

Shaykh salih al jafari mentions in vol 9 of Friday lessons

Shaykh Salih al-Ja’fari mentions in vol 9 of the Friday Lessons: Allah has given the people of pure soul spiritual gifts in order that they see the secrets (asrar), and the people of those gifts, their souls speak with each other. When we enter the maqam of our master, Imam al-Husayn, we see a light like the sun. We asked the Imam: ‘What is this light?’ He responded: ‘This is the light of my grandfather, al-Mustafa ﷺ.’ When you enter on him, verily he sees you by the grace and will of Allah, and the light covers you by the grace and will of Allah, and to the measure of what Allah pours upon you and to the measure of your state you will see, taste, and understand. He, by the grace and will of Allah, sees you from his station with his Lord and you see him from your state and to the extent of your state. Divine gifts! If you say, ‘as salaam alaikum.’ He returns your greeting, by the grace and will of Allah, and if you ask him, he answers, by the grace and will of Allah, and if you make tawassul by him to Allah, you will be answered, by the grace and will of Allah. He, the Exalted, says: "And never think of those who have been killed in the cause of Allah as dead. Rather, they are alive with their Lord, receiving provision, rejoicing in what Allah has bestowed upon them of His bounty, and they receive good tidings about those [to be martyred] after them who have not yet joined them – that there will be no fear concerning them, nor will they grieve. They receive good tidings of favor from Allah and bounty and [of the fact] that Allah does not allow the reward of believers to be lost. (Quran 3:169-171) and , And when you look there, you will see pleasure and great dominion. (Quran 76:20)" Every person has two cloaks, the cloak of the visible body which we see and the cloak of the soul which we do not see. Only the possessor of the soul perceives it. From the gifts Allah grants to the Messengers, Prophets, saints and righteous is they can see the souls. The cloak of the soul, by righteous actions, is purified; its fragrance spreads; its value becomes high; and its worth is elevated. And by evil actions, contraventions, disobendience, and not following the Shari’a, it becomes filthy; its smell putrid; its worth falls; and its value decreases. Our master Imam al-Husayn (Allah be pleased with him) when you enter with the two cloaks -the cloak of the physical, visible body that you know and the cloak of the immaterial, subtle soul- by the grace and will of Allah, the Imam sees it from his rank with his Lord, ta’ala. And you are giving blessing (baraka) by visiting him, and his lights and secrets cover you. You leave his presence pure, clean, and energetic. Thus, you make wudu, pray and do pious and good deed and your state is rectified. This is from the manifest blessings of the Ahl al-Bayt.

Light of prophet Muhammad -said nursi

Said nursi owaisi have left great treasure of knowledge for youths to enlighten the weak spirits . Here is one such pearl from his risala-i-nur. 

Prophet Muhammad is of the nature of the universe’s basis, essence,

and root. Every point in the universe contains the truth of his light. Just as

the spirit and meaning in a seed are found in the body of a tree and shoot,

he is a mirror to the First and the Last with respect to his light, which com-

prises the essence of existence. The Thirty-first Word’s third principle and

the Tenth Word’s second part of the addendum spread before the eye of our

hearts a special depth and richness on this wonderful subject:

If you see the universe as a great book, you will see the light of

Muhammad as the pen’s ink with which that book was written. If

you see the universe as a tree, you will see his light as originally its

seed and consequently its fruit. If you see the universe as an animate

being, you will see his light as its soul. If you see the universe as a

macro-human, you will see his light as its intellect. If you see the

universe as a flower garden, you will see his light as its nightingale.

If you see the universe as a lofty, richly decorated castle with many

rooms and apartments showing the splendor of the Eternal Sovereign’s

sovereignty and His Glory’s marvels, as well as the beauties of His

Grace’s manifestations and the wonderful designs of His art, you will

see Prophet Muhammad’s light as a spectator. 

How to listen holy quran-said nursi mathnawi

 While listening to the Qur’an, each of its melodies assumes a new

attitude and mood according to its audience’s degrees of guidance.

Try to assume the mood of intermediaries ranging from Gabriel, who

brought it to the Prophet, to the one from whom you hear it direct-

ly. While listening to the reciter, try to hear it as if listening to the

Prophet reciting it at the summit of Prophethood to humanity and

other beings throughout the world. Then, assume the manner of

Gabriel while he recites it to the Prophet on the “highest horizon.”

Finally, if possible, try to hear it as if listening to it from behind

70,000 veils from the Eternally Speaking One, Who speaks to the

Prophet at “the distance of two bows’ length.”

weeping -rumi

 

Weeping is like the clouds, and longing is like the heat of the sun. Just as
the sun’s heat is the cause of bringing rains from the clouds, by which this
world remains in existence; similarly, separation, longing for Him and
restlessness - all these are like fires which make the currents of grace and
mercy of God burst out, as the rain does from the clouds, and pacify the
hearts of devotees. Tears in the eyes and pain in the heart are the two pillars
between which we pass to go within. (Rumi)

Everyone Has their Qibla -RUMI

The Kaaba of Gabriel and the celestial spirits is a Lote-tree;

The glutton’s qibla is a cloth laden with dishes of food.

The qibla of the arif is the light of union with God;

the qibla of the philosopher’s mind is fantasy.

The qibla of the ascetic is God, the Gracious;

the qibla of the flatterer is a purse of gold.

The qibla of the spiritual is patience and long-suffering;

the qiblah of form-worshippers is an image of stone.

The qibla of those who live in the inward is the Bounteous One;

the qibla of those who worship the outward is a woman’s face.

(M I, 1896–1900) -RUMI

 

Patience In The Quran (IBN QAYIM JAWZI)

 

Imâm Ahmad said: “Allâh has mentioned patience in the Qur’ân in ninety places.” Here, we will list the different contexts in which patience appears.

 

1. Instruction. Patience in enjoined upon believers: “And be patient for your patience is but by Allâh…” (an-Nahl 16:127). “Now await in patience the command of your Lord…” (at-tûr 54:48).
2. That which is opposite to patience is forbidden: “…and be in no haste about the (unbelievers)…” (al-Ahqâf 46:35). “So lose not heart nor fall in despair…” (Al ‘Imrân 3:139). “…and be not like the Companion of the Fish (i.e. Yûnus [AS]) – when he cried out in agony” (al-Qalâm 68:48).
3. Patience is made a condition of success and prosperity: “O you who believe! Persevere in patience and constancy; vie in such perseverance; strengthen each other; and fear Allâh; that you may prosper” (Al ‘Imrân 3:200).
4. The rewards of those who exercise patience will be doubled: “Twice will they be given their reward, for that they have persevered…” (al-Qasas 28:54). “…Those who patiently persevere will truly receive a reward without measure!” (az-Zumar 39:10). Sulaymân ibn Qâsim said that the reward of every deed is known, except for the reward of patience, which will be like heavy rain.
5. Patience and îmân are prerequisites for leadership in religion: “And We appointed, from among them, leaders, giving guidance under Our commands, so long as they persevered with patience and continued to have faith in Our Signs” (as-Sajdah 32:24).
6. Patience is the way to earn the companionship of Allâh: “…and be patient and persevering: for Allâh is with those who patiently persevere” (al-Anfâl 8:46). Abû Alî ad-Daqqaq said: “People who have patience are the true winners in this world and the next, because they have the companionship of Allâh.”
7. Allâh will reward those who have patience with a threefold reward: blessings, mercy and guidance: “…but give glad tidings to those who patiently persevere – who say, when afflicted with calamity: ‘To Allâh we belong, and to Him is our return’ – they are those on whom (descend) blessings from their Lord, and Mercy and they are the ones that receive guidance” (al-Baqarah 2:155-7). When people came to offer their condolences to one of the salaf, for some calamity that had befallen him, he said: “Why should I not practice patience, when Allâh has promised those who have patience three rewards, each of which is better than this world and everything in it?”
8. Patience is a means of seeking Allâh’s help: “…seek (Allâh’s) help with patient perseverance and prayer…” (al-Baqarah 2:45). So whoever has no patience has no help.
9. Patience and taqwâ are conditions for Allâh’s help and support: “Yea – if you remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels making a terrific onslaught” (Al ‘Imrân 3:125).
10. Patience and taqwâ are a great protection against the cunning of enemies: “…But if you are constant and do right, not the least harm will their cunning do to you…” (Al ‘Imrân 3:120).
11. The angels will salute the people of patience in Jannah: “…and angels shall enter unto them from every gate (with the salutation of): ‘Peace unto you for that you persevered in patience! Now how excellent is the final Home!’ ” (ar-Ra‘d 13:24).
12. Allâh made it permissible to treat our enemies no worse than they treat us, but He has made it clear that practising patience is better: “And if you do catch them out, catch them out no worse than they catch you out: but if you show patience, that is indeed the best (course) for those who are patient” (an-Nahl 16:126).
13. Allâh made patience and right actions a condition for forgiveness and great reward: “Not so those who show patience and constancy, and work righteousness; for them is forgiveness (of wrong actions) and a great reward!” (Hûd 11:11).
14. Allâh has made patience a standard of courage and determination in the conduct of one’s affairs: “But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs” (ash-Shûra 42:43) “(Luqmân said:) ‘O my son! …enjoin what is just, and forbid what is wrong: and bear with patient constancy whate’er betide you, for this is firmness (of purpose) in (the conduct of) affairs” (Luqmân 31:17).
15. Allâh has promised the believers His support and victory, and has said that they deserve this because of their patience: “…The fair promise of your Lord was fulfilled for the Children of Israel, because they had patience and constancy…” (al-A‘raf 7:137).
16. Allâh has made patience a condition of His love: “How many of the Prophets fought (in Allâh’s way), and with them (fought) large bands of godly men? But they never lost heart if they met with disaster in Allâh’s way, nor did they weaken (in will) nor give in. And Allâh loves those who are firm and steadfast (as-sâbirîn)” (Al ‘Imrân 3:146).
17. Allâh has made patience a condition of receiving many blessings: “But those who had been granted (true) knowledge said: ‘Alas for you! The reward of Allâh (in the Hereafter) is best for those who believe and work righteousness: but this none shall attain, save those who steadfastly persevere (in good)” (al-Qasas 28:80). “And no one will be granted such goodness except those who exercise patience and self-restraint – none but persons of the greatest good fortune” (Fussilât 41:35).
18. Allâh has mentioned that only those who practise patience and gratitude will benefit from the Signs of Allâh: “Do you not see that the ships sail through the Ocean by the grace of Allâh? – that He may show you of His Signs? Verily in this are Signs for all who constantly persevere and give thanks” (Luqmân 31:31). “And among His Signs are the ships, smooth-running through the ocean, (tall) as mountains. If it be His Will, He can still the Wind: then they would become motionless on the back of the (ocean). Verily in this are Signs for everyone who patiently perseveres and is grateful” (ash-Shûra 42:32-33).
19. Allâh praised Ayyûb (AS) for his patience: “…Truly We found him full of patience and constancy, how excellent in Our service! Ever did he turn (to Us)!” (Sâd 38:44). Allâh described Ayyûb (AS) as excellent because of his patience, so the person who fails to exercise patience when it is necessary will be regarded as a failure and a sinner.
20. Allâh has given a general ruling that whoever does not have faith and does not belong to the people of truth and patience, is in state of loss. This means that the only true winners are people of patience: “By (the Token of) Time (through the Ages), verily Man is in loss, except such as have Faith, and do right actions, and (join together) in the mutual teaching of the Truth, and of Patience and Constancy” (al-‘Asr 103:1-3) Commenting on this sûrah, Imâm ash-Shâfi‘î said: “If people thought deeply on this sûrah, it would provide enough guidance, as man cannot attain perfection without perfecting these two things, his knowledge and his actions, i.e. his faith and right actions. As he is required to perfect himself, so he is required to perfect others, which is joining together in mutual teaching of the truth. The foundation of all this is patience.”
21. Allâh has mentioned that the main characteristic of those who attain salvation is patience and compassion: “Then will he be of those who believe and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. Such are the companions of the right had” (al-Balad 90:18).
22. Allâh has mentioned patience alongside the pillars of Islâm and îmân, as He has mentioned it alongside sâlah: “Nay, seek (Allâh’s) help with patient perseverance and prayer…” (al-Baqarah 2:45); alongside right actions: “Not so those who show patience and constancy, and do right actions; for them is forgiveness (of wrong actions) and a great reward” (Hûd 11:11); alongside gratitude (shukr): “…Verily in this are Signs for everyone who patiently perseveres and is grateful” (ash-Shûra 42:32-33); alongside truth: “…and (join together) in the mutual teaching of truth, and of patience and constancy” (al-‘Asr 103:1-3); alongside compassion: “…those who believe and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion…” (al-Balad 90:17); alongside faith: “…so long as they persevered with patience and continued to have faith in Our Signs” (as-Sajdah 32:24); alongside truth: “…for true men and women, for men and women who are patient and constant…” (al-Ahzâb 33:35).

 

Allâh has made patience the means for attaining His love, His companionship, His help and support, and His good rewards. This is sufficient honour and blessings.