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.

The Eleventh Flash The Stairway of the Practices of the Prophet (UWBP) and Antidote for the Sickness of Innovations

 

In the Name of God, the Merciful, the Compassionate.
Now has come to you a Messenger from among yourselves; it grieves him
that you should perish; ardently anxious is he over you; to the believers is he
most kind and merciful.(9:128)
[The first station of this verse is the Highway of the Prophet’s
(UWBP) Practices,1 and its second station, the Stairway of the
Prophet’s (UWBP) Practices.]
But if they turn away, say: “God suffices me, there is no god but He; in Him
do I place my trust – He the Sustainer of the Throne [of Glory]
Supreme!”(9:129) * Say: “If you do love God, follow me: God will love you
and forgive you your sins; for God is Oft-Forgiving, Most Merciful.”(3:31)
Eleven of the hundreds of points concerning these two sublime verses will be
explained concisely.
FIRST POINT
God’s Noble Messenger (Upon whom be blessings and peace) said: “Whoever
adheres to my practices (Sunna) when my community is corrupted shall receive the
reward of a hundred martyrs.”2
Yes, to adhere to the Prophet’s (UWBP) practices is certainly highly
1 That is, the Fourth Flash. (Tr.)
2 Ibn ‘Adiyy, al-Kamil fi’l-Du‘afa’, ii, 739; al-Mundhiri, al-Targhib wa’l-Tarhib, i, 41; Tabarani,
al-Majma‘ al-Kabir, 1394; ‘Ali ibn Husam al-Din, Muntakhabat Kanz al-‘Ummal, i, 100; al-Haythami,
Majma‘ al-Zawa’id, viii, 132.
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commendable and worthwhile, and is even more so when innovations are rife. To
comply with them in even a small matter of behaviour, particularly when the
Prophet’s (UWBP) community is corrupted, signifies a powerful belief and fear of
God. And to follow the practices recalls the Noble Messenger (Upon whom be
blessings and peace) directly, and such recollection is transformed into recollection of
the divine presence. The moment they are observed in even the least significant
dealings, in the conduct of eating,3 drinking,4 or sleeping,5 such habitual, natural acts
become meritorious acts of worship in compliance with the Shari‘a. For the person
thinks of following God’s Messenger (UWBP) and conceives of his actions as
conduct of the Shari‘a. Then he recalls that the Messenger (UWBP) brought the
Shari‘a, and then his heart turns to Almighty God, the True Lawgiver, and he gains a
sort of awareness of the divine presence and a sense of worship.
By virtue of this mystery, the person who makes it his habit to follow the
Prophet’s (UWBP) practices transforms all his acts into worship, and may make his
whole life fruitful and yielding of reward.
SECOND POINT
Imam-i Rabbani, Ahmad Faruqi (May God be pleased with him) said: “I saw
while traversing the degrees in my spiritual journeying that the ranks of the saints that
were most brilliant, splendid, subtle, and sound were those who made following the
Prophet’s (UWBP) practices the basis of their way. Even ordinary saints of those
ranks appeared more splendid than the highest saints of the other.”6
Yes, Imam-i Rabbani, the Regenerator of the Second Millennium (May God be
pleased with him) speaks the truth. One who takes the Prophet’s (UWBP) practices as
his guiding principles rises to the station of being beloved of God under the shadow of
God’s Beloved (UWBP).
THIRD POINT
At a time this poor Said was struggling to emerge from the Old Said, his intellect
and heart were floundering among truths in a terrible spiritual storm resulting from
lack of a guide and the pride of his evil-commanding soul. They were being tossed
around, rising and falling, sometimes from the Pleiades to the ground, sometimes
from the ground to the Pleiades.
3 See, Tirmidhi, At’ima, 47; Abu Da’ud, Ashriba, 15; Ibn Maja, At‘ima, 7; Musnad, vi, 143, 207,
265.
4 See, Bukhari, Ashriba, 26; Muslim, Ashriba, 122-3; Tirmidhi, Ashriba, 14.
5 See, Bukhari, Da‘wat, 8; Tirmidhi, Da‘wat, 29; Abu Da’ud, Adab, 177.
6 Imam Rabbani, al-Maktubat, i, 240 (No: 260).
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At that time I observed that like qibla-directing compasses showing the course to
be followed in ships, each of the matters of the practices, even small points of
conduct, were like electric switches among innumerable hazardous, dark ways.
Whenever in the course of that spiritual journeying I saw myself under awesome
pressure overwhelmed by truly burdensome loads, I followed the matters of the
practices touching on the situation, I experienced a lightness as though all my burdens
were being lifted from me. By submitting to them, I was saved from doubts and
scruples, that is, from such anxieties as: “Is this course of action right, is it
beneficial?” But if I gave them up, I looked and saw that the pressure was intense;
there were numerous ways and it could not be known where they led. The load was
heavy, and I was utterly powerless. My view was short, and the way, dark. But
whenever I adhered to the Prophet’s (UWBP) practices, the way was lit up and seen
to be safe. I felt as though the load was being lightened and the pressure lifted. At
those times I confirmed through my own observations what Imam-i Rabbani had said.
FOURTH POINT
At one time, I saw myself in a strange world that arose from a state of mind
produced by contemplating death and affirming the proposition “Death is a reality,”7
and from the transience and passing of the world. I saw myself as a corpse standing at
the head of three huge corpses.
One: I was like a tombstone at the head of the immaterial corpse of all living
creatures, with which I was connected through my life and which had entered the
grave of the past.
The Second: In the graveyard of the globe on the face this century, which was
the tombstone at the head of the vast corpse buried in the grave of the past of all the
species of living creatures, with which mankind is connected through its life, I was a
mere point that would be swiftly erased, an ant that would quickly die.
The Third: Since the universe is certain to die on Doomsday, that is how I saw it.
In addition to seeing myself in terror at the death agonies of that vast corpse, in
wonder and astonishment at its death, my own death too, which is certain to occur in
the future, appeared to be happening at that time. In accordance with “And if they turn
away (to the end of the verse),”(9:129) on my death all beings, all my beloveds,
turned their backs on me, abandoning me and leaving me alone. My spirit was being
driven towards
7 See, Ahmad ibn Muhammad, Kitab Usul al-Din, i, 213; al-Qinnawji, Qatf al-Thamar fi Bayan
‘Aqida Ahl al-Athar, i, 121.
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the future on the side of post-eternity, which resembles a boundless ocean. Whether it
wanted or not, it would be cast into the ocean.
While in that truly strange and sorrowful state of mind, help reached me from
belief and from the Qur’an; the verse, “But if they turn away, say: ‘God suffices me,
there is no god but He; in Him do I place my trust – He the Sustainer of the Throne
[of Glory] Supreme!’” came to my assistance, like a safe and trusty boat. My spirit
boarded the verse with complete confidence and joy. I understood that besides its
explicit meaning, an allusive meaning had consoled me so that I had found
tranquillity and serenity.
Yes, its explicit meaning says to God’s Noble Messenger (Upon whom be
blessings and peace): “If the people of misguidance turn away, shun your Shari‘a and
practices and do not heed the Qur’an, do not worry. Say: Almighty God is enough for
me. I place my trust in Him. He will raise up others in their place who will follow me.
The throne of His rule encompasses everything; the rebellious cannot escape outside
its bounds, nor do those who seek assistance remain unaided.” While its allusive
meaning says this:
“O man! And O leader and guide of mankind! If all beings leave you and depart
for non-existence on the path of transience; if living beings part from you and hasten
down the road of death; if people abandon you and enter the graveyard; if the people
of neglect and misguidance do not heed you and fall into darkness; do not be anxious.
Say: Almighty God suffices me. Since He exists, everything exists. Those who have
departed have not gone to non-existence; they have departed for another of His
realms. Out of His infinite generosity and from among His innumerable soldiers, that
Owner of the Sublime Throne sends others in their place. Those who have entered the
graveyard have not been annihilated; they have departed for another world. He will
send other officials in their place. And He can send obedient servants who follow the
true path in place of those who fall into misguidance. Since it is thus, He takes the
place of everything. Nothing can take the place of His favours, His regard.”
This allusive meaning caused the three awesome corpses which had filled me
with terror to take on another form. They became a wisdom-displaying passage, an
instructive excursion, a journeying for the performance of duties, a demobilization
and a charging with duties, whereby the universe is shaken up, and comes and goes.
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FIFTH POINT
The sublime verse,
Say: “If you do love God, follow me: God will love you”(3:31)
proclaims in definite fashion just how necessary and important it is to follow the
Prophet’s (UWBP) practices. Yes, among the syllogisms of logic, this verse is the
most powerful and certain of the sort called hypothetical or conditional syllogisms. It
is as follows:
To exemplify a hypothetical syllogism it is said in logic: “If the sun comes out, it
will be daytime.” For a positive result it is said: “The sun has come out. One may
therefore conclude that it is daytime.” For a negative result, it is said: “It is not
daytime. One therefore draws the conclusion that the sun has not come out.”
According to logic, these two conclusions, negative and positive, are definite.
In just the same way, the above verse says: “If you love God, you will follow
God’s Beloved (UWBP). If you do not follow him, it points to the conclusion that you
do not love God.” If a person loves God, it entails following the practices of God’s
Beloved (UWBP). Yes, the person who believes in Almighty God will certainly obey
Him. And the most acceptable, the most direct, and the shortest among the ways of
obeying Him is without doubt the way God’s Beloved (UWBP) showed and followed.
Yes, it is necessary and self-evident that the All-Generous One of Beauty who
fills the universe with so many bounties should want thanks from conscious creatures
in return. And clearly that All-Wise One of Glory who adorns the universe with so
many miracles of art will make the most excellent of conscious creatures His
addressee and interpreter, and the herald and leader of His servants. And certainly and
self-evidently that All-Beauteous One of Perfection, who makes the universe reflect
the innumerable manifestations of His beauty and perfections, will give the most
perfect worshipful stance to the person who is the most comprehensive, perfect
measure and means of displaying His beauty, perfection, names, and art, which He
clearly loves and wants to display; He will make his conduct a fine example to others
and encourage them to follow him so that his fine conduct may appear in others too.
I n S h o r t : Love of God necessitates and results in following the Prophet’s
(UWBP) practices. How fortunate the person who follows them to a large extent! And
woe on the person who does not appreciate the practices and adopts innovations!
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SIXTH POINT
The Noble Messenger (Upon whom be blessings and peace) said: “All
innovations are misguidance, and all misguidance leads to Hell.”8 That is to say,
according to the verse,
This day have I perfected for you your religion,(5:3)
not to care for the rules of the Illustrious Shari‘a and principles of the Prophet’s
(UWBP) practices after they have been completed and perfected and to adopt new
creations, or God forbid, create innovations, which infers considering them to be
deficient, is misguidance and leads to Hell-fire.
There are degrees in the practices:9 some are compulsory; these may not be given
up. This sort are described in detail in the Illustrious Shari‘a. They are incontestable
and can in no way be changed. Another sort are voluntary, and these are of two sorts:
One sort includes those practices related to worship. They too are described in the
books of the Shari‘a and to change them is innovation. The other sort is known as
“conduct” (adab); these practices are mentioned in the books of the Prophet’s
(UWBP) biography. Opposition to them cannot be called innovation, but it is
opposition of a sort to the Prophet’s (UWBP) conduct and means not benefiting from
its light and true courtesy. Following this sort entails emulating him in customary,
natural acts and dealings, which are known through unanimous reports. For example,
there are numerous practices showing the conduct of speaking, and explaining the
principles of eating, drinking, and sleeping, and social relations. Practices of this sort
are called “conduct.” The person who practises them transforms his habitual actions
into worship and receives significant effulgence. Practising the smallest aspect of
such conduct recalls God’s Messenger (Upon whom be blessings and peace), which
imparts a light to his heart.
The most important among the practices are those that symbolize Islam and are
connected with its ‘marks.’ The marks of Islam are worship, concern the community,
and quite simply are general rights of a sort. Just as the whole community benefits
from one person doing them, so too if he gives them up, the whole community is
answerable. There can be no hypocrisy in the performance of marks of this sort, and
they should be proclaimed openly. Even if they are of the voluntary sort, they are still
more important than personal obligatory acts.
8 Muslim, Jum‘a, 43; Abu Da’ud, Sunna, 5; Nasa’i, ‘Idayn, 22; Ibn Maja, Muqaddima, 6, 7;
Darimi, Muqaddima, 16, 23; Musnad, iii, 310, 371; iv, 126, 127.
9 See, Darimi, Muqaddima, 49; al-Tabarani, al-Mu‘jam al-Awsat, iv, 215; al-Daylami, al-Musnad,
ii, 345.
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SEVENTH POINT
The Practices of the Prophet (UWBP) are courtesy. There is no matter among
them beneath which a light, and courtesy, is not found. God’s Noble Messenger
(Upon whom be blessings and peace) said: “My Sustainer taught me good conduct,
and how well he taught me.”10 Yes, anyone who studies his biography and is
acquainted with his practices will certainly understand that Almighty God brought
together in His Beloved every sort of courtesy and good conduct. So if anyone gives
up the practices, he abandons courtesy. He exemplifies the rule, “The ill-mannered
person is deprived of divine favour,” and is discourteous in a way that causes him
loss.
Q u e s t i o n : How can there be courtesy in the face of the Knower of All
Things, who sees and knows everything and from whom nothing can be hidden?
Situations which cause shame or embarrasment cannot be concealed from Him. One
sort of courtesy is covering the necessary members and veiling distasteful situations.
But nothing can be hidden from the sight of the Knower of All Things.
T h e A n s w e r : Firstly: Giving it the greatest importance, the Glorious
Creator wants to show that His art is beautiful; He veils detestable things; He attracts
attention to His bounties by decorating them. So too, He wants to show to conscious
beings that His creatures and servants are beautiful. Their appearing in ugly situations
is a sort of rebellion against His names of Beauteous, Adorner, Subtle, and Wise, and
is contrary to courtesy. Thus, the courtesy of the Prophet’s (UWBP) practices means
assuming a stance of pure courtesy within the bounds of the Glorious Maker’s names.
Secondly: Professionally, a doctor may examine the private member of someone
who is canonically a stranger to him, and if necessary it may be shown to him and this
cannot be said to be discourteous. Indeed, it may be said that the conduct of medicine
requires it. But the same doctor may not examine the member as a man, or as a
preacher or teacher, and courtesy cannot issue a fatwa permitting it to be shown. To
do so would be shameless.
In just the same way, the Glorious Maker has numerous names and each has a
different manifestation. For example, just as the name of Oft-Forgiving requires the
existence of sins and Veiler, the existence of faults, so the name of Beauteous does
not wish to see ugliness. Names pertaining to divine beauty and perfection like Subtle,
Munificent, All-Wise, and All-Compassionate require that beings be in the most
beautiful form and best possible situations. Such names want to display their beauties
in the view
10 al-Munawi, Fayd al-Qadir, i, 224; Ibn Taymiyya, Majmu’ Fatawa, xviii, 375; al-‘Ajluni, Kashf
al-Khafa’, i, 70.
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of angels, spirit beings, jinn and man through the beautiful states and fine conduct of
beings. Thus, the conduct of the practices are the signs of this elevated conduct, and
its principles and samples.
EIGHTH POINT
Coming after the verse, “Now has come to you a Messenger [to the end of the
verse],”(9:128) which shows the Noble Messenger’s (Upon whom be blessings and
peace) perfect kindness and compassion towards his community, the verse, “But if
they turn away, say: ‘God suffices me...’”(9:129) says:
O mankind! And O Muslims! You should understand how lacking in conscience
and unreasonable it is to turn away from the practices and the decrees that the Noble
Prophet (UWBP) conveys as though casting aspersions on his self-evident
compassion, for he guides you with infinite kindness, expending all his strength for
your good, and curing with his practices your spiritual wounds.
O compassionate Prophet and clement Messenger! If they do not recognize this
vast compassion of yours and out of their foolishness turn their backs and do not
listen, don’t be anxious. Sufficient for you is the All-Glorious One, under whose
command are the cohorts of the heavens and earth, and the sovereignty of whose
dominicality rules over the sublime all-encompassing throne. He will muster around
you His true, obedient troops and make them heed you and accept your decrees!
Yes, there is no matter of the Shari‘a of Muhammad (UWBP) and his practices
which does not contain numerous instances of wisdom. This wretched one claims and
is ready to prove it, despite all his faults and powerlessness. Furthermore, the seventy
to eighty parts of the Risale-i Nur so far written are like seventy to eighty truthful
witnesses testifying to how full of wisdom and truth are the matters of Muhammad’s
(UWBP) practices and his Shari‘a. If I were capable of it and they had been written,
seven thousand treatises on this subject could not completely describe those instances
of wisdom, let alone seventy.
Moreover, I have observed and experienced perhaps a thousand times in my own
self that the principles and matters of the Shari‘a and practices of the Prophet
(UWBP) are all highly beneficial remedies for sicknesses of the spirit, mind, and
heart, and particularly for social sicknesses, and that matters put forward by
philosophy cannot take their place, and to an extent I have made known to others in
the Risale-i Nur what I have experienced. If anyone doubts this claim of mine, let
them refer to the parts of the Risale-i Nur and see for themselves.
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It may be seen from this just how profitable it is to try to follow as far as is
possible the practices of such a person, and how advantageous for eternal life, and
how beneficial for worldly life.
NINTH POINT
Actually following to the letter every aspect of the Prophet’s (UWBP) practices is
only bestowed on the highest of the elite. If it is not possible to follow them in
practice, everyone can seek to do so by intention, purpose, and by supporting them
and being biased towards them. In any event one is compelled to follow the obligatory
and compulsory sorts. And even if there is no sin involved in giving up the practices
which are ‘recommended’, it results in considerable loss of merit. And if they are
changed, it is a great error. When the practices are followed in habitual actions and
dealings, such acts become worship. While if they are not followed, it is not to be
reproved, but the benefit from the light of the daily conduct of God’s Beloved
(UWBP) is less.
New creations in the ordinances concerning worship are innovation, and since
innovations are opposed to the verse,
This day have I completed for you your religion,(5:3)
they are to be rejected.11 However, the recitations and invocations of the Sufi way are
not innovations, on condition they originate in the Book and Sunna, and even if they
differ in form and manner, their basis and principles do not oppose the Prophet’s
(UWBP) practices or change them, they are not innovations. Certainly some scholars
classed a number of these as innovations, but called them “commendable
innovations.”12 Imam-i Rabbani, the Regenerator of the Second Millennium, (May
God be pleased with him) said:
“On my spiritual journeying, I saw that words narrated from the Noble
Messenger (Upon whom be blessings and peace) were luminous, shining with the rays
of his practices. But when I saw invocations and states not narrated from him, there
was no light on them, even if they were brilliant and powerful. The most brilliant of
them was not equal to the least of the first sort. I understood from this that the rays of
the Prophet’s (UWBP) practices are an elixir. Also, for those seeking light, the
practices are sufficient; there is no need to seek light outside them.”
11 See, Bukhari, I’tisam, 5; Buyu’, 60; Sulh, 5; Muslim, ‘Aqdiyya, 18; Abu Da’ud, Sunna, 6.
12 See, al-Iji, Kitab al-Mawaqif, i, 159; al-Ghazali, Ihya ‘Ulum al-Din, ii, 256; Ibn Rajab, Jami‘
al-‘Ulum wa’l-Hikam, i, 267; Ibn ‘Abidin, Hashiyya, i, 390.
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This statement of such a hero of reality and the Shari‘a shows that the Prophet’s
(UWBP) practices are the foundation stone of the happiness of both worlds and the
source and spring of all attainment and perfection.
O God! Bestow upon us the ability to follow the Illustrious Practices of the
Prophet (UWBP).
O our Sustainer! We believe in what You have revealed to Your Prophet;
then write us down among those who bear witness.(3:53)
TENTH POINT
The verse,
Say: “If you do love God, follow me: God will love you(3:31)
displays a miraculous conciseness, for many phrases are included in its three phrases.
It is as follows:
The verse says: “If you believe in God (May His Glory be exalted), you will
surely love Him. Since you love God, you will act in the manner He loves. To do that,
you must resemble the one God loves, and he may be resembled by following him.
Whenever you follow him, God will love you too. Anyway you have to love God so
that He shall love you.”
These phrases express only a brief and concise meaning of the verse. It means
that man’s most exalted goal is to receive Almighty God’s love. The verse shows that
this may be achieved by following God’s Beloved (UWBP) and his practices. If at
this stage three points are proved, the above truth will become completely clear.
F i r s t P o i n t : Man was created with an infinite innate love for the universe’s
Creator. For included in his nature are a love of beauty, an ardour for perfection, and
passion for bestowal. His love increases proportionately to the degrees of beauty,
perfection, and bestowal, reaching the furthest degrees of ecstatic ardour.
Furthermore, tiny man’s tiny heart may hold a love as great as the universe. Yes,
the fact that writings equivalent to a library of thousands of books may be inscribed in
the faculty of memory, which is a coffer of the heart’s the size of a lentil, shows that
the human heart may contain the universe and bear love that great.
Since inherent in human nature is such an infinite capacity to love bestowal,
beauty, and perfection; and since the universe’s Creator possesses infinite sacred
beauty, the existence of which is self-evidently established by His works apparent in
the universe; and since He possesses infinite holy perfection, the existence of which is
necessarily proved by the embroideries of His art to be seen in beings; and since He is
the owner of
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infinite bounties, the existence of which is certainly, indeed, self-evidently established
by the infinite varieties of His bestowal and bounties to be observed in living
creatures; these surely demand infinite love from man, who is the most
comprehensive, the most needy, the most thoughtful, and the most yearning of
conscious beings.
Indeed, all human beings are capable of infinite love for the All-Glorious Creator,
and in the face of His beauty, perfection, and bestowal, the Creator is more deserving
of love than anyone. All the varieties of love and intense attachment a believing
human being has for his life, immortality, and existence, his world, his self, and other
beings, are mere droplets of his capacity to love God. His various intense emotions
are transformations of that capacity to love, and distillations of it in other forms. It is
clear that just as man takes pleasure at his own happiness, so he receives pleasure at
the happiness of others to whom he is attached. And just as he loves someone who
saves him from disaster, so he loves someone who saves those he loves. In
consequence of this mental attitude, if a person thinks only of this out of all the
varieties of divine bounties bestowed on all men, he will say:
My Creator saved me from non-existence, which is eternal darkness, and gave me
a beautiful world like this one. Then when the time comes for me to die, He will again
save me from non-existence, which is eternal extinction, and from annihilation, and
bestow on me in an eternal realm an everlasting and truly magnificent world. And just
as He has bestowed on me external and inner senses and feelings with which to
benefit from all the varieties of delights and good things of the world and to roam
around it and make excursions, so He bestows innumerable bounties on all my
relatives and friends and fellow-men, all of whom I love and to whom I am attached.
Those bounties are also mine in a way, because I am happy and receive pleasure at
their happiness. Since in accordance with the rule, ‘Man is the slave of bestowal,’13
everyone in a sense worships benevolence, certainly in the face of such innumerable
favours, since I have a heart as great as the universe, it necessitates its being filled
with love at those favours, and I want to fill it. If in fact I am unable to love that
much, I can do so potentially, by intention, belief, acceptance, appreciation, longing,
taking the part of, and by will. And so on.
Analogies may be drawn with the love for bestowal we have briefly alluded to
here for the love man feels for beauty and perfection. As for the unbelievers, they are
infinitely hostile because of their unbelief, and even bear a wrongful and insulting
enmity towards the universe and all beings.
13 Abu Nu’aym, Hilya al-Awliya’, iv, 121; al-Bayhaqi, Shu’ab al-Iman, i, 381; Khatib alBaghdadi, iv, 276, vii, 346; al-Hakim al-Tirmidhi, Nawadir al-Usul, i, 149.
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S e c o n d P o i n t : Love of God necessitates following the Practices of
Muhammad (Upon whom be blessings and peace). For to love God is to do what
pleases Him, and the things that please Him are manifested in most perfect form in
the person of Muhammad (UWBP). There are two ways of resembling Muhammad’s
(UWBP) actions and deeds:
The First: Obeying Almighty God’s commands in respect of loving Him and
within the bounds of what pleases Him necessitates following them, for the most
perfect leader in such matters is the person of Muhammad (UWBP).
The Second: Since the person of Muhammad (UWBP) is the chief means of man
receiving innumerable divine favours, he is surely worthy of boundless love for the
sake of Almighty God. If man is capable of resembling someone he loves, by nature
he wants to do so. This definitely necessitates that those who love God’s Beloved
(UWBP) try to resemble him by following his illustrious practices.
T h i r d P o i n t : Almighty God has boundless love, just as He has infinite
compassion. Just as He makes Himself loved in infinite fashion through all the fine
qualities and adornment of the creatures in the universe, so He loves in particular
conscious beings who respond with love to His making His artefacts loved. It may be
clearly understood how important and exalted an aim it is to try to attract the love of
the Being one manifestation of whose mercy are all the subtle wonders and good
things and delights and bounties of Paradise. Since it is stated clearly that His love is
won only through following Muhammad’s (UWBP) practices, it is certain that it
should be man’s greatest aim and his most urgent duty.
ELEVENTH POINT
This consists of three matters.
F i r s t M a t t e r : The sources of the Noble Messenger’s (UWBP) illustrious
practices are threefold: his words, his acts, and his conduct. And each of these has
three categories: obligatory, voluntary, and laudable.
It is imperative to follow those that are obligatory and compulsory, and penalties
and punishment are incurred for giving them up. Everyone is charged with following
them. As for the voluntary sort, as a means of winning God’s love, the believers are
again charged with following them, but they receive no penalty if they fail to do so.
However, to act in accordance with them and to follow them is highly meritorious,
while to change them is innovation, misguidance, and a great error. To emulate the
Prophet’s (UWBP) customary actions is extremely laudable and in accordance with
wisdom, and is beneficial for both personal life and social life and for
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humankind. For all his habitual actions produce numerous things beneficial for life,
and furthermore, by following them, such conduct and actions become worship.
Yes, since as both friend and foe agree, the person of Muhammad (UWBP)
manifested the highest degrees of moral virtues; and since as all are agreed, he is the
most famous and excellent member of the human race; and since as is indicated by his
thousands of miracles, and testified to by the World of Islam that he founded and its
achievements, and is affirmed by the truths of the Qur’an, which he heralded and
interpreted, he was the most excellent Perfect Man and most excellent guide; and
since as the fruit of following him, millions of the people of perfection have advanced
through the degrees of attainment and reached the happiness of both worlds; for sure
his practices and actions are the finest examples to be followed, and the safest guides,
and the soundest laws to be adopted as principles. Happy the person who has a large
share of following the Prophet’s (UWBP) practices. While those who are lazy and do
not follow them suffer vast loss, and those who consider them to be unimportant
commit a great crime, while if they criticize them, which infers denying them, it is
serious misguidance.14
S e c o n d M a t t e r : Almighty God decrees in the All-Wise Qur’an,
And you [stand] on an exalted standard of character.(68:4)
According to sound narrations, when the distinguished Companion ‘A’isha the
Veracious (May God be pleased with her) described the Messenger (Upon whom be
blessings and peace), she would say: “His character is the Qur’an.”15 That is to say,
Muhammad (Upon whom be blessings and peace) is the exemplar of the fine moral
qualities described by the Qur’an. He conforms to them more than anyone, and his
nature was created in accordance with them.
So even lunatics would understand how unfortunate are those heedless members
of his community who believe in him yet give no importance to his practices or want
to change them, despite each of his deeds, states, words, and actions being worthy of
emulation by mankind.
T h i r d M a t t e r : Since the Noble Messenger (Upon whom be blessings and
peace) was created with the most moderate character in the most perfect form, his
actions and rest all proceeded on moderation and
14 See, Bukhari, I‘tisam, 2; Ahkam, 1; Jihad, 109; Muslim, ‘Imara, 33; Nasa’i, Bay’at; 27;
Musnad, ii, 361.
15 Muslim, Salat al-Musafirin, 139; Abu Da’ud, Tatawwu‘, 26; Nasa’i, Tatawwu‘, 2; Musnad, vi,
54, 91, 163, 188, 216; al-Munawi, Fayd al-Qadir, v, 170; Ibn Hibban, Sahih, i, 345; iv, 112.
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equanimity.16 His biography shows clearly that he always acted with moderation and
equanimity, and avoided excess and negligence.
Yes, God’s Noble Messenger (Upon whom be blessings and peace) conformed
completely to the command:
Therefore stand firm [in the Straight Way] as you are commanded,(11:112)
and moderation is apparent in all his acts, words, and conduct. For example, since his
reasoning faculty was free of wiliness and stupidity, which are excess and deficiency
– resembling its corruption and darkness, it always functioned with wisdom, the
middle way and means of moderation. Similarly, far from rage and cowardice, which
are the corruption of the power of anger and its excess and deficiency, his power of
anger was always employed with sacred courage, which is the middle way and means
of moderation of that power. And so too, purified of licentiousness and frigidity,
which are the excess and deficiency of the power of animal appetites and its
corruption, his power of passion always took chasteness, the means of moderation of
that power, as guide, at the degree of maximum virtuousness. And so on. In all his
practices, daily conduct, and in carrying out the injunctions of his Shari‘a, he chose
the way of moderation and avoided excess and deficiency, and wastefulness and
prodigality, which are wrongdoing and darkness. He avoided wastefulness absolutely
and took frugality as his guide in his speech even, and in eating and drinking.
Thousands of books have been written describing the details of this truth. In
accordance with “A hint is enough for the wise,” we make do with this drop from the
ocean and cut the story short here.
O God, grant blessings to he who brought together in his person all fine
moral qualities, and manifested the mystery of, “And you [stand] on an
exalted standard of character,” and who said: “Whoever adheres to my
practices when my community is corrupted shall receive the reward of a
hundred martyrs.”
And they shall say: “Praise be to God, who has guided us to this [felicity];
never could we have found guidance, had it not been for the guidance of
God; indeed it was the truth that the prophets of our Sustainer brought to
us.”(7:43)
Glory be unto You! We have no knowledge save that which You have taught
us; indeed You are All-Knowing, All-Wise.(2:32)
16 See, Musnad, vi, 68, 155; al-Tayalisi, al-Musnad, 49; Abu Ya’la, al-Musnad, iv, 478; alTabarani, al-Mu‘jam al-Kabir, x, 314.
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Power of BISMILLAH HIR REHMAN NIR RAHEEM|syed nursi|risal i nur|

 

Bismillah, In the Name of Allah, is the start of all things good. We too shall start with it. Know, O my soul! Just as this blessed phrase is a mark
of Islam, so too it is constantly recited by all beings through their tongues of disposition. If you want to know what an inexhaustible strength,
what an unending source of bounty is Bismillah, listen to the following story which is in the form of a comparison. It goes like this:
Someone who makes a journey through the deserts of Arabia has to travel in the name of a tribal chief and enter under his protection, for in this
way he may be saved from the assaults of bandits and secure his needs. On his own he will perish in the face of innumerable enemies and needs.
And so, two men went on such a journey and entered the desert. One of them was modest and humble, the other proud and conceited. The
humble man assumed the name of a tribal chief, while the proud man did not. The first travelled safely wherever he went. If he encountered
bandits, he said: "I am travelling in the name of such-and-such tribal leader," and they would not molest him. If he came to some tents, he would
be treated respectfully due to the name. But the proud man suffered such calamities throughout his journey that they cannot be described. He
both trembled before everything and begged from everything. He was abased and became an object of scorn.
And so, my proud soul! You are the traveller, and this world is a desert. Your impotence and poverty have no limit, and your enemies and needs
are endless. Since it is thus, take the name of the Pre-Eternal Ruler and Post-Eternal Lord of the desert and be saved from begging before the
whole universe and trembling before every event.
Indeed, this phrase is a treasury so blessed that your infinite impotence and want bind you to an infinite power and mercy; it makes that
impotence and want a most acceptable intercessor at the Court of One All-Powerful and Compassionate. The person who acts saying, "In the
Name of Allah," resembles someone who enrolls in the army. He acts in the name of the government; he has fear of no one; he speaks, performs
every matter, and withstands everything in the name of the law and the name of the government.
At the beginning we said that all beings say, "In the Name of Allah" through the tongue of disposition. Is that so?
Indeed, it is so. If you were to see that a single person had come and had driven all the inhabitants of a town to a place by force and compelled
them to work, you would be certain that he had not acted in his own name and through his own power, but that he was a soldier, acting in the
name of the government and relying on the power of a king.
In the same way, all things act in the name of Almighty Allah, for minute things like seeds and grains bear huge trees on their heads; they raise
loads like mountains. That means all trees say: "In the Name of Allah," fill their hands from the treasury of Mercy, and offer them to us. All
gardens say: "In the Name of Allah," and become cauldrons from the kitchens of Divine Power in which are cooked numerous varieties of
different foods. All blessed animals like cows, camels, sheep, and goats, say: "In the Name of Allah," and become fountains of milk from the
abundance of Mercy, offering us a most delicate and pure food like the water of life in the name of the Provider. The roots and rootlets, soft as
silk, of all plants, trees, and grasses, say: "In the Name of Allah," and pierce and pass through hard rock and earth. Mentioning the name of
Allah, the name of the Most Merciful, everything becomes subjected to them.""
Indeed, the roots spreading through hard rock and earth and producing fruits as easily as the branches spread through the air and produce fruits,
and the delicate green leaves retaining their moisture for months in the face of extreme heat, deal a slap in the mouths of Naturalists and jab a
finger in their blind eyes, saying: "Even heat and hardness, in which you most trust, are under a command. For, like the Staff of Moses, each of
those silken rootlets conform to the command of, And We said, O Moses, strike the rock with your staff,
and split the rock. And the delicate leaves fine as cigarette paper recite the verse, O fire be coolness and peace 2
against the heat of the fire, each like the members of Abraham (A.S.).
Since all things say, "In the Name of Allah," and bearing Allah's bounties in Allah's name, give them to us, we too should say, "In the Name of
Allah." We should give in the name of Allah, and take in the name of Allah. And we should not take from heedless people who neglect to give in
Allah's name.
Question: We give a price to people, who are like tray-bearers. So what price does Allah want, Who is the true owner?
The Answer: Yes, the price the True Bestower of Bounties wants in return for those valuable bounties and goods is three things: one is
remembrance, one is thanks, and one is reflection. Saying, "In the Name of Allah" at the start is remembrance, and, "All praise be to Allah" at
the end is thanks. And perceiving and thinking of those bounties, which are valuable wonders of art, being miracles of power of the Unique and
Eternally Besought One and gifts of His mercy, is reflection. However foolish it is to kiss the foot of a lowly man who conveys to you the
valuable gift of a king and not to recognize the gift's owner, to praise and love the apparent source of bounties and forget the True Bestower of
Bounties is a thousand times more foolish.
O my soul! If you do not wish to be foolish in that way, give in Allah's name, take in Allah's name, begin in Allah's name, and act in Allah's
name.

Our Time and Balance of things

 We have been granted limited time on this earth. we are like tourists in this world on the voyage of next world. But the thing is to realize and act like a tourist who spends his time carefully. Like a tourist we should use our precious time wisely. A tourist never wastes his time in useless and futile engagements rather he takes care of his time and resources he has been granted. we should also use natural resources in balanced way so that our life will be balanced. It is the universal law that anything which is used more than enough is harmful for ourselves. 

Someone asked mawlana jalaluddin Rumi " What is Poison?

He replied with a beautiful answer – Anything which is more than our necessity is Poison. It may be Power, Wealth, Hunger, Ego, Greed, Laziness, Love, Ambition, Hate or anything.

When we do ablution(Wudhu) before offering prayers, how much clean water do we waste? I realize it is also the sin according to quran to turn tapwater on without using it. our great islamic scholars used to do ablution with small amount of water. In Quran God says “Children of Adam! Take your adornment at every time of Prayer; and eat and drink without going to excesses. For God does not like those who go to excess.” (7:31)

In another verse, He tells us, “Give the relatives their (due) right, as well as the needy and the traveler, but do not squander wastefully. Indeed the wasteful are brothers of satans, and Satan is ungrateful to his Lord.” (17:26-27)

Speaking about the beautiful qualities of His beloved servants, God says, “And those who, when they spend, are neither wasteful nor stingy, but choose a middle course between that.” (25:67)

this piece of article is just realization which entered my heart. Use your resources in balanced way and your life will be balanced. Same goes with phones ,social media,youtube,instagram,scrolling etc.If we really act like what quran says, i firmly believe we can have cure ,wealth , happiness as a reward and if we describe above verses of quran in terms of modern science like quantum physics, it also concludes same thing i.e try to be balanced in every matter of your life. So dear reader be grateful for every blessing you have right now by using them carefully and you will be granted more. Take Care GOD LOVES YOU. WALLAHI EVERY THING GOD SAID IN HIS BOOK HOLY QURAN IS FOR OUR BENEFIT AND EVERY ACT OF PROPHET MUHAMMD PEACE BE UPON HIM CREATES POSITIVITY.