(O Allah, I a…

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(O Allah, I am Your servant, son of Your servant, son of Your maidservant, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’an the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety.)

Allah the Exalted and Ever-Majestic will remove his grief and will change his sorrow into happiness.” It was said, “O Messenger of Allah! (do) we have to learn these word?” He said, “Yes, whoever hears them should learn them.”

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This great prophetic tradition implies certain matters of knowledge, monotheism and submission, for example the supplicant starts by saying, “I am Your servant, the son of Your servant, the son of Your maidservant.” This includes the forefathers of the supplicant until we reach Adam and Eve. In other words, the supplication indicates submission and full compliance to Allah besides the confession of being His servant along with his forefathers.

It asserts the fact that the servant has no one but his Lord, His Blessings and His Graces. Whenever his Lord ignores him, surely his a looser, with no refuge or support.

This confession means, “I am in dire need of You, and I have no supporter or refuge other than You and it infers that the supplicant is submissive, obedient, and forbearing. He acts according to his submission to Allah, not according to his feelings of self-sufficiency. To provide help and comfort is the role of kings and master, not servants. However, the actions of servants are based on submission, in order to reach the level of those obedient servants described by Allah, the Exalted.

Allah say:

“Certainly you shall have no authority over My slaves…..” (Surah Al-Hijr 15: 42)

And He, The Almighty says:

“And the slaves of the Most Beneficent (Allah) are those who walk on the earth in humility and sedateness.” (Surah Al-Furqan 25: 63)

Other kinds of servants are those slaves of submission and lordship. Ascribing them to Allah resembles ascribing hoses to His Kingdom, or ascribing the Sacred Mosque to Him, or like ascribing the camel to Him, or His Paradise and finally ascribing the submission of His Messenger to Him in the following Qur’anic verse Allah say,

And if you (Arab pagans, Jews and Christians) are in doubt concerning that which We have sent down (i.e. the Qur’an) to Our slave (Muhammad)…….” (Surah Al-Baqarah 2: 23)

And He, The Almighty says,

“Glorified (and Exalted) be He (Allah) [above all the evil they associate with Him] who took His slave (Muhammad) for a journey by night. (Surah Al-Isra’17: 1)

And The Almighty says:

“And when the slave of Allah (Muhammad) stood up invoking (his Lord-Allah) in Prayer to Him………” (Surah Al-Jinn 72:19)

To be continued………….
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Submission

The correct meaning of, “I am Your servant” indicates full submission, compliance and repentance to Allah, as well as being obedient to one’s Lord and avoiding His prohibitions, depending on Him, seeking His help and support, seeking refuge in Him from evil and finally being related to Him with feelings of love, fear and hope. It also indicates, “I am Your servant” in all cases, whether young or grown up, living or dead, obedient or disobedient, in a good condition or otherwise (i.e. being afflicted in the soul, heart, tongue or bodily organs.)

Moreover, it means, “I am all Yours both my money and myself”, for the servant and all that which he possesses belong to his master.

It also means, “You are the one who bestowed all those blessings upon me, so those blessings are really Yours.”

It also includes, “I can’t act freely in that which You granted me, either my money or myself, except by Your orders, as no servant can behave freely except with his master’s permission. I can neither hurt nor benefit myself, and I possess no power (of causing) death, nor (of giving) life, nor of raising the dead.” So, if he really believes in all that which was previously mentioned, then he has confessed his full submission to Allah.

The sentence, “My forelock is in Your hands,” means, “I cannot act freely as far as my soul is concerned,” for how can he act freely when his soul is possessed by his Lord, his forelock is in His hands, his her is between two of His fingers and moreover his death, life, happiness, misery, good condition and afflictions are in the charge of his Lord, the Exalted. By no means is the servant in charge of himself. The master owns him, and he is weaker than any worthless slave whose forelock is in the grasp of a powerful and mighty ruler. It is so much more than that.

Whenever the servant of Allah confesses the fact that his forelock and the forelock of all other servants are in the grasp of Allah (i.e. under His control), he will neither fear or aspire to any worldly sovereign nor will he overestimate them, because he knows quite well that they are but subdued servants, whose destiny is controlled by allh. Whoever confesses this fact surely will stand in need of Allah and whenever he witnesses the reality of other people, he will neither overestimate them nor exaggerate in seeking their support. In this way, his belief, trust and submission will be turned to Allah alone. This is the reason behind Hud’s speech to his people when he said in the Qur’anic verse:

“I put my trust in Allah, my Lord and your Lord. There is not a moving (living) creature but He has grasp of its forelock, verily my Lord is on the Straight Path (the truth)” (Surah Hud 11: 56)

The sentence, “Your judgment is executed on me, Your Decree on me is just,” implies two themes, the first of which is the execution of His judgment on His servant. The second theme implies praising Him and that His Decree is just, in addition to the fact that Allah, the Exalted is the Dominion, and that to Him belong all praise and thanks, and that is the meaning of Hud’s words, “There is not a moving (living) creature but He has grasp of its forelock,” and also his words, “verily my Lord is on the Straight Path.” In other words, despite the fact that Allah is the Dominion, the Almighty and The Controller of the destiny of His servants as their forelocks are in His grasp, yet He is on the straight path, He is the Just One, Who oversees His servants’ affairs justly. He is on the straight path in His words, His actions, His judgment, His destiny, His commandments, His prohibitions, His rewards and His Punishment. His verses are truthful, His Judgment is correct, and His commandments are beneficial, He prohibited all that which is evil and mischievous. His reward descends upon those who deserve His mercy and grace. His punishment descends upon those who deserve torment by means of His Justice and wisdom.

To be continued…………..

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Judgment and Decree

There is a distinction between judgment and decree, because judgments are executed and decrees are just.

The judgment of Allah, the Exalted, implied His legitimate judgment and His preordained judgment upon the whole universe. Both judgments are executed on human beings, who are subjected to them, either willing or unwilling. However, there is only one distinction between the two, the preordained universal judgment is compulsory, whereas the religious judgment is optional.

On the other hand, decree means completion and perfection whenever it is executed. The expression “Your decree is just” means “Your decree which you completed and perfected is the rightful one.

The word “judgment” refers to every commandment prescribed by Allah, the Exalted. The judgment of Allah is ordained, Religious judgments will surely be executed, and universal ones will be executed if it is ordained by Allah. Verily, Allah executes that which He ordains, and anyone else can decide whichever judgment he wants but he may still lack the ability to execute it. Allah alone has the power of judgment and implementation. The expression, “Your decree is just” comprises all the decrees ordained Allah upon His servant illness or health, luxury or poverty, pleasure or pain, life or death, punishment or reward etc.

Allah, the Exalted says,

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much (Surah Ash-Shura 42: 30)

And

“…..but when some ill befalls them because of the deeds which their hands have sent forth, then verily man, and (becomes) ingrate!” (Surah Ash-Shura 42: 48)

Every decree ordained upon the servant of Allah is just.

The Perception of Destiny and Decree in Other Sects

It was argued, “If sin is preordained by Allah’s decree and destiny, then where is justice?” Justice here is concealed.

It was replied, “That’s a good question, and for that reason a sect once claimed that only justice is preordained but injustice is inconceivable,” They answered, “Injustice is the disposal in other’s property, and Allah is the Owner of all things. Accordingly, His disposal of affairs is just, concerning His creation.

Another sect claimed, “Justice means to abstain from punishing for that which is preordained and predestined, so as long as He approved of the punishment then sin is neither preordained nor predetermined. Thus punishment for one’s sin is just, and it is the consequence of one’s words and deeds in this worldly life.”

It was difficult for this sect to combine justice and destiny. They claimed that whoever believes in destiny, should never believe in justice, and likewise whoever believes in justice should never believe in destiny. It was hard for them, as well, to combine monotheism with the validity of the Attributes of Allah. They claimed that it is impossible to validate monotheism except by disbelieving in the Attributes of Allah. In brief, their monotheism turned out to be suspension, and their justice turned out to disbelief in Justice.

On the other hand, the Sunnis believe in both (i.e. justice and destiny). Their definition of Injustice is putting a matter in other than its place like punishing the obedient and innocent person. Verily Allah is too Exalted for this, which is His characteristic as explained in the Glorious Qur’an. The fact that Allah, the Exalted, sends astray whom He wills and preordained sin and transgression on whomever He will, is simply justice, because He places mischief and aberration in its right place. It is worth mentioning that one of the Names of Allah is “The Just” whose judgments are correct, proper and rightful.

Moreover, Allah clarified all paths, by sending His Messengers, and revealing His Divine Books. He facilitates the ways of guidance and obedience by means of hearing, insight and the use of the mind, which is justice.

Furthermore, Allah guides him who wants to be guided which is a great blessing. On the other hand, He sends astray those who are unworthy as well as those who are unwilling to receive the blessings of Allah, so He deprived them of His blessing but not His justice. Such people are divided into two kinds.

The first kind is him who Allah leaves to stray due to his misguidance as he turned away from Allah, preferring His enemy and neglecting to remember and thank him. As a result he deserves to be abandoned by Allah.

The second kind is those whom Allah is initially unwilling to support because He knows that they underestimate the guidance of Allah. Such people are not thankful to Allah and do not praise Him, and this is the reason behind their being deprived of His Blessings.

Allah the Exalted says:

“Thus We have tried some of them with others that they might say: ‘Is it these (poor Believers) that Allah has favored from amongst us?’ Does not Allah know best those who are grateful?” (Surah Al-An’am 6: 53)

He, the Almighty also says,

“Had Allah known of any good in them, He would indeed have made them listen.” (Surah Al-Anfal 8: 23)

So if Allah decrees misguidance and disobedience upon these souls, then it is just, like for example His decree that the serpent and the scorpion can be killed. All these decrees are just, for they have been created with such characteristics. We mentioned this subject in detail in the book, “The Decree and the Destiny.”

In brief, the supplication, “Your judgment is executed on me and Your decree on me is just”, is the best answer to both sects, the Anti-Fatalists who deny the decrees of Allah upon His servants and believe that man’s actions are excluded from the destiny and the decree of Allah, and it is also a refutation against the other sect. “The Jabriyyah who believe that every decree is just a concept which makes that supplication namely, “Your decree on me is just”- of no value. According to them justice is every predetermined applicable action while injustice is inconceivable.

To be continued…………..

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Invocation using the Names of Allah

The expression, I ask You by every name belonging to You which You name Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You,” is an invocation with all the Names of Allah whether they are known or unknown. It is allowable in the Sight of Allah, as it is an invocation with the Attributes of Allah which refers to the connotations of His Names.

The expression, “to make the Qur’an the spring (delight) of my heart, the light of my chest,” the word ‘spring’ means the rain, which brings the life to the earth. The Qur’an is compared to the rain because it revives the hearts. He makes a similarity between water, which is the cause of life, and between light, which is the cause of brightness. Allah the Exalted, makes that similarity in the Qur’anic verse in which He says:

“He sends down water (rain) from the sky and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and also from that (ore) which they heat in the fire in order to make ornaments” (Surah Ar-Ra’d 13: 17)

Allah, the Exalted say,

“Or like rainstorm from the sky.” (Surah Al-Baqarah 2: 19)

And the verse in which Allah says,

“Allah is the Light of the heavens and the earth………” (Surah An-Nur 24: 35)

And

“See you not that Allah drives the clouds gently then joins them together……….. (Surah An-Nur 24: 43)

So the supplication implies that the heart is revived by the spring of the Qur’an, for it is the light of the chest, a concept which combines life and light.

Allah, the Almighty says,

“Is he who was dead (without Faith by ignorance and disbelief) and We gave him life (by knowledge and Faith) and set for him a light (of Belief) whereby he can walk amongst men, like him who is in the darkness (of disbelief, polytheism, and hypocrisy) from which he can never come out?” (Surah Al-An’am 6: 122)

Since the chest is broader than the heart, then enlightening it will surely affect the heart. The life of the body and organs are dependant on the life of the heart, which derives life from the chest and then gives life to the organs.

On the other hand, if grief, distress and sorrow contradict the life of the heart and its brightness, the supplication involves the desire that they be totally removed by the Qur’an.

However, if the previous feelings are to be removed by other than the Qur’an, for example, enjoying health, this worldly life, status, a wife or children, then surly those feeling are temporary and will eventually dissipate. There are three kinds of passive feelings, which affect the heart and they are either related to the past, which causes sorrow, or related to the future so as to cause grief or finally related to the present so as to cause distress.

Reference: Al-Fawaid – Ibn Al-Qayyim (Rahimahullah) Pages 36-47

 

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