Enlightenment of The Hereafter

$ù_y^H_r#-LAú_m'H^r#-LA.
Aù_s^B_
Enlightenment of the Hereafter

(Part I)
Without the Islamic religious knowledge, one cannot know Allah.
Ma'rifatt (Spiritual Realisation of Allah)

Ma'rifatt (Spiritual Realisation of Allah) is achieved through religious
knowledge and with Ma'rifatt more nearness to Allah is attained.
Contemplating the Power (Qudrat) and profound and amazing wisdom

of the Almighty Allah is the key to Mar'ifatt
(Spiritual Realisation of Allah) and love of God.
The love of God is the very life blood of the Faith of Islam.
Inviting towards Allah(Da'wa-te Ilallah)

Inviting towards Allah is the work of bringing people to be near to Allah
and it is the work through which satisfaction and love of Allah is acquired.
Heart
Bring thy Lord to remembrance in thy (very) soul,
with humility and in reverence.
"Shar-hay-sadar" means when the eye of the heart is opened

one can rest on the throne of 'Nafse Mut-ma-innah' (Serenity of Ego)
and receive the good pleasure of His Lord. This station, the 'Ridwa'
of Allah (the good pleasure of Allah), is the highest station of
'Wilaya-te Kubra' which the Prophets achieved.
Copy Right by www.naung4n.com 1

Power of the Almighty Allah
Contemplating the greatness of the Power of Allah
for a short time is nobler than worshipping for seventy years.
Do not contemplate on the being of Allah because you do not

have the required intelligence to grasp Him.
Think about His creation instead.
Contemplating on Allah's creation brings a person to the state of 'Ehsaan'.

In that state all servitude (Ibaadah) becomes as if performed in the
presence of Allah (Huzoori). This is the main aim of the Sufia.
Ehsaan is a path of inner knowledge (Ilme Batin).

Only with the help of 'Huzoori' (in the presence of Allah)
can a person be raised to a high station and in that station
God will be nearer than the jugular vein.
'Ehsaan' is 'Ikhlaas' (Sincerity).

'Ikhlaas' is a requisite of the Faith (Iman) and true Islam.
Wonderful Creations of the Almighty Allah

There are millions of clusters of stars or galaxies in the universe, each of
which may contain from 100 million to 100,000 million stars. The sun,
a medium size star, is only a minute part of the cluster of stars called
the Milky Way which contains about 100,000 million stars.
No one can deny the wonders, deep knowledge

and the scope of the power of Allah.
Human being is the department to reveal the Attributes of Allah.
As the Attributes of the Lord is evidenced,
the power and glory of Allah is enshrined in the heart.
CONTENTS
Page
1. A request to the Muslims of the world 1
2. Foreword 3
3. Aim and Objective of 'Enlightenment of the Hereafter". 7
4. Sincerity and the Invisible Help from Allah Ta'ala 14
5. Allah (Subhanahu wata'ala) 19
6. Divine Atttributes 50
7. Power and Glory of Allah 57
8. Way to God's pleasure 73
9. Every Muslim has the responsibility of the work of 78
'Invitation towards Allah" (Da'wah)
10. Preaching Islam (Tabligh) 84
(Relaying the knowledge of Religion to others)
11. The Adoption of the Qualities of the Holy Prophet Muhammad 95
(Peace and Blessings of Allah be upon whom) (Miza-je Nubu-watt)
12. The Inviter (one who invites towards Allah) 103
13. Going round and inviting people towards Allah. (Gusht) 105
14. Setting out on the path of Allah. 106
15. Unseen help will be bestowed by Allah on those who set out on His path. 108

$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
Peace and Blessings of Allah be upon my Brethren-in-Islam

A request to the Muslims of the world
Invitation (Da'wah) towards Allah is the sympathy for the whole universe.
It opens the door of Lord's help.
The outstanding sign of Da'wah is that it has the strength to attract the compassion,
satisfaction and love of Allah Ta'ala.
The Invitation towards Allah connects man with his Creator, Allah (Soubhanahu Wata'ala).
Turning back on the Invitation (Da'wah) towards Allah is the greatest sin among sins.
If one strives for the prosperity of the religion, he will reach the Sustainer (Lord, Allah) of
all. The plan of the Hereafter depends upon the religion.
In order to propagate the Divine message of Islam, this book "Enlightenment of the
Hereafter", was compiled with sincere intention. The compiler wished nothing but the good
pleasure of the Creator of the universe. While undertaking this task a great deal of invisible
help had been obtained from Allah Ta'ala.
"Enlightenment of the Hereafter" was first published in Burmese. It was meant to be
read and studied and to enable the Muslims to make it a personal duty to strive for the
regeneration of Islam and to revive the general body of Muslims. Every Muslim should make
it a mission of his life to carry the message of the Faith and the teachings of Islam to each and
every member of his community.
By the grace of Allah the Myanmar version of this book "Enlightenment of the
Hereafter" became very famous and popular. I humbly express much thanks to the Lord for
His Grace and Assistance.
A religious group from China recently visited Myanmar and suggested that if the
book "Enlightenment of the Hereafter" could be translated into English, they would translate
it from English to Chinese. Likewise a Sri Lankan religious group expressed similar view that
they would translate it into 'Sinhalese' and distribute it in their country.
To propagate Almighty Allah's Islamic religion and to enable the Muslims all over the
world to strive for the religion, I, the compiler of this book "Enlightenment of the Hereafter"

translated it into the English language with sincere aim so that the people of the world would
translate this book "Enlightenment of the Hereafter" into their own language respectively.
Only the Almighty Allah Who is the owner of Perpetual Miracle can fulfil the
humble intentions of the compiler of this book "Enlightenment of the Hereafter."
After having translated my book 'Enlightenment of the Hereafter' into English,
I couldn't figure out how to send it to China. I very much wanted the book to reach China.
One day, after the Maghrib Salah, I was doing 'Zikr' at the Markaz Mosque. A man
whom I had not known before came over and greeted me by offering 'Salam' and shaking my
hand. On enquiring I found out that he was from upper Myanmar (Mogoke). His name was
Muhammad Yunus and he was a Chinese Muslim. He told me that he had come to set out on
Allah's path (for Tabligh) to China. I thanked God for His invisible help in introducing me to
a person going to China.
I gave Muhammad Yunus the English version of my book 'Enlightenment of the
Hereafter" along with a CD copy of the same. Since God had fulfilled my sincere intention
(Ikhlase Niyah) by His help I was overjoyed and thanked God profoundly.
I have stated this incidence to indicate to my Muslim brethren that there is always
help from the invisible realm of Allah for those who strive for the Faith.
In the battle of 'Badr', 313 Sahabah fought and conquered One thousand of Kafirs.
They were able to accomplish this feat because they received the invisible help of Allah. This
incidence is strong evidence of Allah's help and assistance always vouchsaved for those who
earnestly set out on His path.
A tradition of the Prophet Muhammad (Sallallahu alaihi wasallam - Blessing and
peace be upon him from Allah) says:
"If a person engages himself in the pursuit of Islamic religious knowledge with the object
of reviving the Faith through it (i.e., by instructing it to others and bringing them round to
act on it) and he dies in the process, his place will be so very close to the Prophets in the
Hereafter that there will be only a difference of one degree between them and him."
May Allah grant us the great good fortune of learning the precepts of Islam ourselves
and impart them to others, and of acting on them and endeavouring sincerely to persuade
others to do the same and let us make it a mission of our lives to popularise them in the
world.

Imam Malik (May peace be upon him) addressed:
The last and best method of transforming these Ummah is to use the method used in the
early days of the Ummah. This means, the method used for transforming the Ummah
during the era of the Holy Prophet Muhammad (Sallallahu alaihi wasallam).
By the grace of God, efforts for the moral and religious revival of Muslims are being
made on a fairly large scale in every part of the world, also, in the form of a movement called
'Tabligh' which the Holy Prophet and his companions strived by inviting people towards
Allah. The act of Tabligh (the task of propagation) is really and truly the life-blood of Islam.
Unless we are able to revive it, we cannot achieve anything in this life because no nation or
people can rise to glory without having in them the high human attributes and character
which only the religion of Islam can give. Wherever you may be living you can take part in
these efforts, according to your means and circumstances, along with other earnest sons of
Islam of your place, and, also, do what you can individually in respect of it.
If Allah comes to love a person, then Allah will use that person to perform the task of
religion – the task of the Prophets-to connect the servants of the Lord with Allah by
inviting people towards Allah which is called 'Da'wah'.
A request from the compiler of the book

"Enlightenment of the Hereafter"
(Muhammad Saleem)
Copyright Email- admin@naung4n.com

$ r%Y^d_Q- á+ý^W-ø#_|<ýl'I-,A #-A_ (Qur'an 16:77)
Meaning: For Allah hath power over all things.

ùyHRRofGaY ùyHRaY úmHRaY ÕAaY
O Allah, the most Merciful, the most Gracious, the sole Forgiver.
In order to propagate the divine message of Islam and to enable Muslims all over the
world to strive for Islam, I, the compiler of this book " Enlightenment of the Hereafter"
supplicate in prostration to the Lord of the universe, Allah (Soubhanahu Wata 'Ala) for this
book, "Enlightenment of the Hereafter", to reach every part of the world with Thy Almighty
power and invisible help.
Enlightenment of the Hereafter

Recommendation
This book, 'Enlightenment of the Hereafter' was compiled by Muhammad Saleem
after profound study of and research into the works of both, the native and foreign learned
religious scholars of the Islamic Faith. In order to enable the 'Ummah' realise the values of
the Faith and live their lives in accordance with the Commandments of Allah and His Prophet
and thus achieve the rich rewards of the hereafter, the author has, with good faith and pure
intention, compiled this book from a wide range of sources.
This compilation if studied and put into practice could be very beneficial to all the
Muslims, men and women, young and old, from every strata of the society.
Therefore, I recommend that this compilation is a good book which should be studied.
Maulana Hafiz Qari

Sheikh Muhammad Ilayaas Swalihi
Son of
Hadhrat Maulana Al-Haaj Al-Hafiz
Muhammad Swa-le Muzaheri (Peace be on him)
(Amir of the whole of Myanmar Tabligh Jama'at)

CONTENTS
1. Introduction 1
2. $ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_ 2
In the name of Allah, Most Gracious, Most Merciful
3. Foreword 5
4. Aim & Object of "Enlightenment of the Hereafter". 9
5. Invitation towards Allah with sincerity and the consequent 19
Invisible Help from Allah (Soubhanahu Wa-ta-A'la)
6. Grievance of the Hereafter 24
7. Why Allah (Soubhanahu Wa-ta-A'la) created Mankind 27
8. Ummah 30
9. Wilayat-The doors of "Wilayat" are still open 31
Chapter I
1. ALLAH (Soubhanahu Wa-ta-A'La) 32
(a) Divine Attributes 56
(b) Power & Glory of Allah(Soubhanahu Wa-ta-A'La) 64
(c) Power of Allah & the Root Cause (Reason of having power) 81
(d) Enlightenment (Nur) 83
(e) Faith (Iman) 85
(f) Faith & Belief (Iman / Yakeen) 87
(g) Enlightenment of Faith 102
(h) Radiance (Tajallee) 104
(i) Two ways of reaching towards Allah (Jasb & Sulook) 106
Chapter II
2 Invitation of the Prophet Muhammad 114
(Peace & Blessings of Allah be upon whom)
(a) Invitation towards Allah (Soubhanahu Wa-ta-A'la) 117
(b) Every Muslim has the responsibility of the work of 122
'Invitation towards Allah' (Da'wah)
(c) Tabligh (Preaching Islam) (Relaying the knowledge of Religion to others) 128
(d) The adoption of the Qualities of the Holy Prophet Muhammad 139
(Sallallahu alaihi wasallam) Miza-je Nubuwwat
(e) The Inviter (One who invites towards Allah) 147
(f) Going round and inviting people towards Allah (Gusht) 149
(g) Setting out on the path of Allah 150
(h) Unseen Help will be bestowed by the Lord, Allah, on those 152
who set out on His path
Chapter III
3 The Way to receive the good pleasure of Allah (Soubhanahu Wa-ta-A'la) 153
(a) Ego (Nafs) 158
(b) Ehsaan (Goodness) 165
(c) Muraaqabah (Meditation) 168
(d) In the Presence of Allah (Huzoori) 172
(e) Piety (Taqwa) 180
(f) The Heart 182
(g) Repentance (Taubah) 199
(i) The Effective & Sharp Practices 203

Introduction
Glory to Allah Most High, full of Grace and Mercy;

He created All, including Man.
To Man He gave a special place in His creation.
He honoured man to be His Agent,
And to that end, endued him with understanding.
Purified his affections, and gave him spiritual insight;
So that man should understand Nature,
Understand himself,
And know Allah through His wondrous Signs,
And glorify Him in Truth, reverence, and unity.
Prayer is the heart of Religion and Faith

But how shall we pray? What words shall convey
The yearnings of our miserable ignorant hearts
To the Knower of all?
Surah Fatihah teaches us the perfect prayer.

For if we can pray aright, it means
That we have some knowledge of Allah
And His attributes, of His relations
To us and His creation, which includes
Ourselves; that we glimpse the source
From which we come, and that final goal
Which is our spiritual destiny
Under Allah's true judgment: then
We offer ourselves to Allah and seek His light.

1
The inspired One

Taught us a prayer that sums up our faith,
Our hope, and our aspiration in things that matter
We think in devotion of Allah's name and His Nature;
We praise Him for His creation and His Cherishing care;
We call to mind the Realities, seen and unseen;
We offer Him worship and ask His guidance;
And we know the straight from the crooked path
By the light of His grace that illumines the righteous.
For the fulfillment of this great trust

Man was further given a Will,
So that his acts should reflect Allah's universal Will and Law,
And his mind, freely choosing,
Should experience the sublime joy
Of being in harmony with the Infinite,
And with the great drama of the world around him,
And with his own spiritual growth.
Thus spake, inspired, our Holy Prophet,

Muhammad, on whom we invoke Allah's blessings
For ever and ever – we who are heirs
To his teaching, his exemplary life,
And the golden thread which he inwove
Into the web of human history.
But his clarion voice still speaks his message.

His love and wisdom still pour forth
Without stint the inexhaustible Treasures
Of Allah, for whosoe'er will bring
A purified heart to receive them.
What can we do to make Allah's Light

Shine forth through the Darkness around us?
We must first let it shine in our own true Selves
With that Light in the niche of our inmost hearts
We can walk with steps both firm and sure;
We can humbly visit the comfortless and guide their steps.
Not we but the light will guide! But oh! The joy of being
Found worthy to bear the Torch, and to say to our brethren:
" I too was in Darkness comfortless, and behold,
I have found Comfort and Joy in the Grace Divine!"
Bismillah
$ù_y^H_r#-L Aú_m'H^r#-L A.Aù_s^B _
Bismillah - ir - Rahman - ir - Rahim
In the name of Allah, Most Gracious, Most Merciful
The Glorious " Bismillah "
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_ _ is a verse1 of the Holy Qur'an2. Allah3 begins His Holy Qur'an
with this verse. And Lord uses the word "Bismillah" to start the Most Glorious QUR'AN. So
Bismillah is the proof of the most trustful one.
The consideration of the Islamic men of wisdom : 'Bismillah' not only consists of the
whole ISLAM4 and all the commandments5 but also contain the Attributes of Allah.
Allah-mah-qurtubi, a saintly person asserted: Some religious scholars consider
Al-Fatihah6 is the summary of the Holy Qur'an and "Bismillah" is the condensation of
Al-Fatihah.
Thus we have to know 'Bismillah' blankets the whole of the Holy Qur'an and have to
believe there is no success without reciting 'Bismillah' in starting in any work.
Three Virtues of 'Bismillah'
Allah expresses three qualities in 'Bismillah'.
1) "Allah" - The name of Allah covers all the Attributes.
2) "Rahman" means that the existence of everything in the universe is due to the
Prestige of "Rahman".
3) "Rahim" has two meanings
(i) to let it be known that Allah replaces our efforts by the virtue of "Rahim".
(ii) By beginning any job with the three Qualities of Bismillah. Only then will
mankind benefit.
1 Holy word of Allah, the God

2 The Head Bible of this world for the Time of the Head Prophet, Muhammad (Peace be on
him), consists of 30 units.
3 Name of the Creator of Universe.

4 The Religion of Muslims.
5 Law of Allah the Exalted.
6 A collection of seven verses, the Head of the Holy Qur'an.
Three Thousands Attributes of Allah

In the treatise "Ru-hul-bayan," there are three thousands Attributes of Allah. Amongst
them, one thousand is for the Angels, another one thousand for all Prophets, each of three
hundreds is for the Holy TORAH7, for the Holy ZABUR8, for the Holy EVANGEL9, the rest
ninety nine is for the Holy QUR'AN and the last ONE is kept by Allah Himself. Moreover,
the meanings of them are kept in "Allah," "Rahman", and "Rahim".
1. When anyone remember Allah with these three Names, one will touch all Prestiges of
Allah in a moment.
2. So the Sufia and the saintly persons did rosary by reciting these three Names and they
asked their pupils to do it in abundance as below:
ù<y^H_R-aY- ú<m'H^R-aY- ÒA-aY-

The Profundity of Bismillah
If anyone begins any work with Bismillah, he can dawn upon his heart, pure intention,
higher will, adoring to only Allah, abstaining from comparison with others to Allah -
"There is no rosary better than this Zikr (Remembrance of Allah)
which gives higher will to the body and soul".
ONE HADITH QUDSI10
Our Great Prophet (Peace and Blessings of Allah be upon whom) swore to Gabriel11,
Michael12, Israfael13 (Blessings and peace be upon them): Allah has an oath to the Glory of
Allah, to His Holy Greatness and to His Greatest Bounty, Lord asked Israfael (Peace be upon
him) to have witness that He will set free a person who with sins, accept his goodness, pardon
him from the fire of the hell, take away him from the punishment of the cemetry,
furthermore, prevent him from the agonies of the Hereafter if he recites Al-Fatihah with
Bismillah. (Ru-hul-bayan).
7 the Bible for the people at the beginning of Jew race, after the Faros, the Time of Prophet
Moses, consists of 20 units.
8 the Bible for the Time of Prophet David, consists of 19 units.
9 the Bible for the Time of Prophet Jesus, consists of 27 units. (Note there were 104 Holy
Bibles).
10 Saying of Allah, narrated by the Prophet.
11 the loyal Angel who has to send the scripture to the Messengers of Allah.
12 the loyal Angel who has to provide the rations for all creatures.
13 the loyal Angel who has to wait the Time, the End of Day handling the Horn.
The practices of the Holy Prophet (Peace be on him) and all the saintly persons
brighten much more the importance of Bismillah. The custom of the Holy Prophet was to
begin any task such as eating, drinking, making ablution (Wudhu) or slaughtering animal,
with Bismillah as a preface.
Four Springs of Paradise flowing with the Power of Bismillah .

The person who wrote the Treatise "Ru-hul-bayan" stated : The Holy Prophet (Peace
be on him) on the journey of Mi'raaj (The ascent of the Prophet towards Heavens) while
wandering the paradise, saw four springs and thus he asked Jabriel about where these begin
and end. He said "These springs flow to the Lake Causer, but I don't know where it starts
from, to know, pray to the Lord and you will surely come to know". So the Holy Prophet
(Peace be on him) prayed to the Lord. At that moment, an angel arrived and gave his Salaam
and asked " O Holy Prohet of Allah, close your eyes and open again". When the Holy
Prophet opened his eyes he found himself beneath a large tree and found a huge House which
is made of a big pearl. It had a big red door and it was locked. The house was so large and
magnificient. It was also good enough for all the creatures to stay, as happy as a lark. Our
Prophet found that those four springs flow from that House. When the Holy Prophet intended
to return, the angel inquired "Why don't you enter the House and look around". Our Prophet
replied "I have no key to open it". Then the angel expressed that the key is only Bismillah-ir-
Rahman-ir-Rahim. Our Prophet said "As soon as I recited Bismillah, the door opened and I
went into the House. Those springs are flowing from four corners of the House. In every
corner of the House Bismillah-ir-Rahman-ir-Rahim is written.

The first water-spring starts from the alphabet " " of ÕAùsB , the second milk-spring
flows from " { " in "ÕA" , the third wine-spring come out of the "" in "úmHrLA" and "" of
"ùyHrLA" bears the fourth honey-spring. At last, Allah dawned upon our Great Prophet how
ùyHrLAúmHrLA.AùsB is existing.
By then Allah gave a speech "O Muhammad, I will feed enough from those
four springs to those who sincerely remember Me with these names and

who prays to his Lord with that verse".
In one Hadith, If anyone sat meditating with a hundred thousands Bismillahs,
Allah will spare his head, breast and wits away from burning hell.
Allah will never turn down the prayers beginning with Bismillah.
Moreover in the "La-ta-aye-ful Esharat" treatise, Shaik Ahmed Bo-thi said, "A person
who recites a lot of Bismillah, his power will affect upon everything all over the universe".
*****- *****
FOREWORD
All the praises are due to God, Allah (Soubhanahu Wata A'la)
This universe exists and revolves under the command of Allah. Even an atom cannot
move without the command of the Lord, Allah. Only Allah is to be worshipped and relied on.
It is with sincerity that this compilation of "Enlightenment of the Hereafter" is
extracted from the invaluable treatises written by famous religious scholars to enable our
Muslim brothers and their families study and acquire religious knowledge easily.
The aim and object is to obtain the satisfaction and love of Allah by becoming His
loving servant.
First of all, in this introduction, I would like to confess that I am not a religious
scholar and thus I have no qualification to write. Therefore I have availed myself of the
precious counsel given in the works of the religious scholar and saint Maulana Ilyaas
(Rahmatullah alaih) to the Ummah:
[ Note: Maulana Ilyaas from Nizamuddeen of India who was well known for his revival of
the work of the Prophet Muhammad (Sallallahu alaihi wasallam) and his companions
(Sahabah). ]
Firstly, we have to satisfy Allah, the only Sustainer and Creator (Rabb). This is
called Faith (Iman). The aim of striving upon Faith is to behold and meet the Lord.
Implementing the commands of Allah is tantamount to thanking Allah. There is no
deed which is equal to thanking Allah for all that He has bestowed upon us. Conducting all
our good deeds by putting our reliance upon the Attributes of Allah is Enlightenment.
Conducting with self-interest is Un-auspiciousness.

The first command of the Lord is Belief (To rely totally on the Lord. Bring about
the excellence of the command of the Lord than others).This is called Faith (Iman).
Without the command of the Lord, no creature can do anything. This is described
in Qur'an as "Taw-heed" (No creature has the ability to do anything except by the
permission of Allah, the Lord). There is no one worthy of worship except Allah.
The highest rank in Faith is to belief and rely wholly upon Allah.
In this present era of decreasing and losing Faith,
striving to flourish Faith (Iman)is the noblest and highest deed of all the deeds.
To accept and practice is to put before the people how great and noble Allah and His
commandments are so that they come to realize that the power of this world is nothing.
The creatures that are created by Allah do not have any power but the power of Allah
is manifested in them. The Prophets explained the power of Allah by performing miracles
(Mo'jiza).
Although we are born to seek God, we are wasting our time by seeking a livelihood.
Seek God instead of seeking a livelihood. If one gives preference to one's self-interests, one
may acquire a livelihood. If one strives for the prosperity of the religion, he will reach the
Sustainer (Lord, Allah) of all.
The aim of striving upon religion is to bring about the urge and the enlightenment of
knowledge of religion among Muslims.
Only the strivance for religion can connect the Ummah with the Lord.
The basic section of the religion will become evident and obvious by exerting efforts
upon the religion.
The plan of the Hereafter depends upon the religion.
Today in Ummah:
1. Faith is decreasing.
2. They have passion and attachment to the world more than the Hereafter.
3. They do not have any basic knowledge of the clean and the unclean. They live
the life with no knowledge of religion.
4. They do not give any attention to the Lord, Allah which culminates in
unmindfulness.
5. They are obsessed with wealth and power. (This should be removed from our
heart. In its place, the belief that although we may not have wealth or property,
we can still succeed by adhering to the practice brought by the Holy Prophet
should enter our heart.)
The help of Allah cannot be secured without belief and sincerity.
Human beings usually strive for two things:
1. The material things of this world.
2. Affairs of this world.
The desire for material things which grows day by day and the worldly affairs which
the human beings give so much priority entrap them so much that when death arrives they
find that they have done nothing that they should have done. But then it's too late. On
Judgement Day they will arise empty handed. All the worldly things will have been left
behind doing him no good. On finding this state of affairs, they shall be overcome by remorse
and would weep and wail and shed tears of blood but to no avail.
It is wrong to assume that Islam can prosper by having wealth and power only. In fact
having this kind of opinion is like burying Islam alive. Today, those who are the owners of
wealth and property are not the vicegerents of Abu Bakr and Umar (Radhiyallaho anhum).
They are the delegates of Kaiser, Kisra, Shad-daad and Karoon. It is wrong to expect that
Islam will prosper with these people.
Islam glitters with sacrifice

The Prophets, the Sahabah (Companions) and the saints received rewards and help
from Allah, not because they were important people. They got the rewards because they
sacrificed themselves for the religion. Even now, if you want to get the help from Allah, you
should walk the path of sacrifice shown by them. You will perceive clearly the aid from the
Lord, Allah.
The prevalence of attachment to and struggle for the worldly material things have
become a hundred times more than before. The world has become obsessed with the love and
the lure of the splendour and beauty of the worldly things. In fact, it has become an obsession
of the soul. We are acting as if we were born exclusively to acquire and enjoy these things.
The concern for the Hereafter and the fear of God have disappeared. We have
forgotten the Judgement Day when we will have to stand in front of Allah. Thus we have
no desire for the Paradise and are not afraid of Hell.
To Introduce the Religion (Deen) to the Ummah

Only the Invitation towards Allah can connect the Ummah with Allah and the Holy
Prophet. Besides, it cannot be associated with any others. Search for the rules and regulations

of Invitation towards Allah (Da'wah) in the Qur'an and Ahaadith. Ponder sincerely. Then only
the bounty of Allah shall emerge.
The Holy Prophet (Sallallahu alaihi wasallam) strived by inviting people towards
Allah. The Invitations towards Allah is to bring about the desire for religion and activate the
religious knowledge among Muslims.
Turning back on the Invitation (Da'wah) towards Allah is the greatest sin among sins.
We should admit our wrong deeds and seek forgiveness from Allah for we have
committed the greatest sin by turning our backs on the Invitation towards Allah.
As the Holy Prophet Muhammad (Sallallahu alaihi wasllam) is nobler than any
other person so also Invitation towards Allah is nobler than any other deed. The
emergence of the Holy Prophet was to teach his Ummah the work of Prophethood. This
strivance bestows upon us the deputyship of the Holy Prophet. It possesses the special sign
of compassion of Allah.
The endeavour to guide and reform the morality of mankind is a service of the highest
order for the sake of the Faith, a thing of outstanding merit and excellence. It is the special
heritage left to us by the Prophets. It means their vicegerency. What worldly gain, what
earthly glory, can compare with it.
If you take pity on yourself, do so like the Holy Prophet. If your work is like that of
the Prophet's then you are being merciful on yourself. But if you take pity on yourself and do
what your mind urges you to do then it means you are ill-treating yourself.
The commands of Allah are shown to the creatures by the Holy Prophet. The
commands of the Holy Prophet are the commands of Allah, the Lord. Respecting the
greatness of the Holy Prophet means respecting the Lord. Then only can the human being
stand firm in Islam and will be faithful. This will in turn, be evidenced in his obedience to the
orders.
Therefore, there comes in Hadith that a man cannot become a Mo'Min unless he
submits to the religion brought by the Holy Prophet.
There are two kinds of wilayat (practice of sufia). One kind strives to cleanse the heart
by departing to the forest and concentrating on Allah.
The highest status of Wilayat is to live normally in society and to attain the wilayat
status by departing from the place of dwelling and striving on the path of Allah by reforming
our belief and character in servitude to the Faith.

Invitation (Da'wah) towards Allah is the sympathy for the whole Universe. It opens
the door of the Lord's help. The outstanding sign of Da'wah is that it develops and
strengthens the Belief in Allah.
(Ikhlaas) Sincerity is the soul of every work.
If Sincerity (Ikhlaas) and principles (Usool) are right, you will surely get help from
Allah.
By Invitation (Da'wah) towards Allah, the desire is to raise the Ummah to the status
which was prevalent at the time of the death of the Holy Prophet Muhammad (Sallallahu
alaihi wasallam).
***** - *****
The Aim & Object of " Enlightenment of the Hereafter "
In this compilation the "Enlightenment of the Hereafter", we come to realize facts

concerning Islam that are very important. The aim of sending human being to the world is to
worship and rely upon Allah, the only one God, the Creator and Sustainer of everything in
this universe.
No creature has any power except Allah. We, the human beings should know and
understand that Allah is the only powerful God. We cannot know and understand Allah
(Soubhanahu Wata-'Ala) without the knowledge of Islam. Only with the Islamic religious
knowledge, we will be able to attain the love of Allah by living according to the commands
of Allah. We will be able to know Allah by religious knowledge and by knowing Allah we
will get close to Allah.
Allah's love and satisfaction will only be attained

by striving upon religion (Deen).
The objective of this compilation the " Enlightenment of the Hereafter" is to attain the
satisfaction and love of Allah and to enshrine fulfilled Faith in the hearts of all Ummah so
that Islam may flourish and thrive. Further the aim is that we, the Ummah embrace the
concern of the Hereafter in our hearts and to spend our life span as the Prophet Muhammad
(Peace and Blessings of Allah be upon whom) did. He was concerned for the Ummah of the

future upto the Judgement Day and wanted them to escape from the fire of Hell and to attain
Paradise.
The object of " Enlightenment of the Hereafter" is to make the mosques all over the
world alive with teeming crowds like the Masjide-Nabawi of the Holy Prophet (Sallallahu
alaihi wasallam). To make them flourish 24 hours with good deeds (Amal) and for the
Ummah to acquire qualifications of the Sahabah (companions of the Holy Prophet) so that
they may become inviters towards Allah (Soubhanahu Wata 'Ala). And every Muslim's
household should become like the households of the Sahabah offering Salah and
endeavouring in religious deeds (Amal).
Allah Himself personally prescribed the Sahabah as a standard for every human being
born till the Judgement Day.
The Prophet Muhammad (Sallallahu alaihi wasallam) left two things among these
Sahabah. One is the sayings of Allah (Soobhanahu Wata 'Ala) i.e. Qur'an and the other is
the sayings of the Holy Prophet i.e. Ahaadith and said: " If you hold firmly and steadfastly
to these two things, you will never get on the wrong path.
(Mishkaat / Mo-atwa)
The Holy Prophet (Sallallahu alaihi wasallam) said that the Sahabah are the stars
giving light and only those who obey and practice during their life time taking the Sahabah as
their example will be the successful people.
Only by striving upon religion, the Faith and Belief, the reliance upon Allah (Soubhanahu
Wata 'Ala) will be enshrined in our hearts and we will be able to attain amnesty from
Allah (Soubhanahu Wata 'Ala) and acquire His sympathy.
The Prophet Muhammad (Sallallahu alaihi wasallam) taught Faith to the Sahabah.
After learning Faith, the Sahabah learnt Qur'an. When their Faith became steadfast, they did
not think the command of Allah to be irksome. The Sahabah stroke and broke their wine pots
as soon as they received the command of Allah. The Sahabah set out to the respective
countries and towns towards which their camels and horses happened to face to carry out
their striving for the Faith by obeying the commands of the Holy Prophet. That is why Allah
prescribed the Faith of the Sahabah as a standard for all the Muslims.
Allah values the strivance for religion more than any other thing in the universe besides
His beloved Prophet Muhammad (Sallallahu alaihi wasallam) and therefore, even Allah's

beloved Holy Prophet had to endeavour and suffer much more than any other Prophets for
the religion (Deen).
That is why Maulana Ilyaas (Peace be upon him) stated:
We were born to search the God Who is to be worshipped, but today we are wasting our
time by searching for our livelihood. Search God in exchange for searching our livelihood.
If one gives preference to one's self-interest, he will reach to the provision. If one strives
for the prosperity of religion, he will reach to the Sustainer (Lord, Allah).
Implementing the commands of Allah is thanking Allah. There is no equivalent deed to

thankfulness to Allah. Undertaking anything by relying upon the Attributes of the Lord is
the Enlightenment. Undertaking anything by relying upon one's self-interest is
unauspiciousness.
The foremost command of Allah is to study the Belief

(i.e. relying upon the Lord).
By exerting upon the worldly things, human beings get entangled with those things and
thus would depart from the world leaving all those things behind without fulfilling the
sector that he should have striven for. He would arrive at the Judgement Day and would
have to weep tears of blood flowing like the ocean.
People are so busy, corrupted and entangled in the the world that they have little time
for religion. Once, a group of men endeavouring upon religion came from Malaysia and went
to a factory to strive upon religion and the factory owner said he could spare only five
minutes when he was free from his work. So the Malay group (Jama'at) had to wait for him
till he was free from his work. Some Muslims, when they meet a friend would spend a lot of
time in chatting about business, world affairs, family affairs and the greatness of the world.
But if the other person starts talking about religion, the person who was talking with relish
would depart as soon as possible by making some excuse.
O people! Don't you ever think about the Bounties of the Lord, the Sustainer and the
Creator. Don't you know with what object you were created. The Lord declared that He
would not have created the universe if He had not created His beloved Prophet Muhammad
(Sallallahu alaihi wasallam) and His beloved had to sacrifice much in striving upon religion
i.e. the work of connecting the servants of the Lord with their Lord.
The Lord, Allah commanded the Holy Prophet (Sallallahu alaihi wasallam) to reveal
the nobility and greatness of the Lord to human beings. By telling and hearing about the
nobility and greatness of the Lord, the greatness of the Lord would get enshrined in the hearts
of the human beings, and the obsession and love of the world would disappear.
One of my friends was very ill and I went to see him. His wife put in his pocket some
money so that he might spend it as he wished. But my friend asked his wife to take out the
money because the notes seemed to be heavy to him. After sometime my friend died.
O human being, it is a lesson for us that the world's property is merely a burden in our
journey of Hereafter. We should worry about the journey of Hereafter and think how heavy
the burden our property of the world such as money, gold and treasure, cars and buildings
will be.
As examples, some of the apprehensions of the Sahabah regarding the Hereafter are
described below and how they prepared in advance for the journey of Hereafter.
(1) Abu Bakr (Radhiyallahu anhu) wished that it would have been better if he had
been a bristle on one of the Momins. He also said that it would be good if he were a tree and
got cut down. Such was the fear of Abu Bakr towards the Lord.
(2) The Sahabah loved and desired Salah. They obeyed and were very careful
about the commands of the Holy Prophet. Therefore, Abdullah Bin Abbas (Radhiyallahu
anhu) did not cure his eyes for he did not want to use a wooden desk for performing Sajdah
even for a Rakaat. Those noble people loved and adored Salah more than the whole world.
(3) When Hadhrat Khubaib (Radhiyallahu anhu) was brought to the gallows, and
was asked to make his last wish, if any, he requested to let him perform two Rakaats of Salah
and said it was time for him to leave the world and meet his Allah. They let him perform his
Salah. On finishing the two Rakaats most calmly, he supplicated to God that his last Salaam
to the Prophet Muhammad (Sallallahu alaihi wasallam) be conveyed to the Prophet. And
Allah accepted his supplication and conveyed his Salaam to the Holy Prophet through an
angel. The Holy Prophet answered: " Wa alaikumus salaam! O Khubaib." Thus, the Sahabi,
Khubaib, received unseen aid from Allah in sending his Salaam to the Holy Prophet. Look at
Hadhrat Khubaib's last wish! During his final hours, he neither remembered his family nor
wished to see any of them; what he wished was to send his last Salaam to the Holy Prophet
and perform two last rakaats of Salah.

(4) Hadhrat Abu Talha (Radhiyallahu anhu) was once performing his Salah in his
garden. His attention was drawn towards a bird that flittered about, but could not find a way
out of the dense foliage. For a short moment, he followed the bird with his eyes, and forgot
the number of his rakaat. Upon this mishap, his sorrow knew no bounds. For his garden had
been the cause of a diversion in his Salah and so he gave it away to the Prophet to spend in
the cause of Allah as may seem proper to the Prophet Muhammad (Sallallahu alaihi
wasallam).
A similar chance befell one of the Ansaar in the time of Hadhrat Usman
(Radhiyallahu anhu). He was performing his Salah in his garden. The branches of the trees
were weighed down with ripe juicy dates in luxurious abundance, which caught his eyes, and
he felt pleased with it. This made him forget the number of his rakaat. He was so much
stricken with grief that he decided to part with the garden that had distracted him from his
Salah. He approached Usman (Radhiyallahu anhu) and made over the garden to him for
utilising it in the path of Allah. Hadhrat Usman had the garden sold for fifty thousand
Dirhams and spent the money for the cause.
This shows the value the Sahabah set on their Faith; and they could give away their
orchards that interfered with their Salah. In fact, the Sahabah would sacrifice the whole world
for their Salah. We may dub it as fanaticism, or make any other remark about that devoted
band, but the verdict in the Hereafter would prove, beyond doubt, that they were the
personages who really feared and loved their Creator above everything else in this world.
According to Shah Waliullah, the Sufia give preference to obedience to Allah
(Soobhanahu Wata 'Ala) over anything that distracts from it.
(5) During the battle of Yarmuk, each dying person refrained from slaking his
own thirst in favour of his other needy brother. This is the last word in self-sacrifice. May
Allah bless their souls with His choicest favours for their sacrifice for others even at the time
of death, a difficult time when people seldom have the sense to make a choice. Many
incidents of such self-denial and heroic sacrifices of the Sahabah are recorded in the books of
Hadith.
(6) Hadhrat Ibn Umar (Radhiyallahu anhu) says: " One of the Sahabah received a
goat's head as a present. He thought of a neighbour who had a large family and was in greater
need of it than himself, and presented the same to him. This brother, on receipt of the present,
recollected yet another person whom he considered even more deserving than himself, and
sent on the head to him. The goat's head is, thus, said to have changed hands no less than

seven times, and at last came back to the original person from whom the circulation had
started."
The Sahabah generously and willingly helped those they can. Although they were
poor and needy, yet they indeed preferred others above themselves.
(7) Hadhrat Aisha (Radhiyallahu anha) when she received a gift of one lakh
Dirhams distributed the money among the poor, till by the evening not a single dirham was
left with her. She was fasting that day and fogot to keep one dirham for herself and her maid
to get some meat for Iftar.
Once Hadhrat Asiha (Radhiyallahu anha) was fasting and had nothing for her Iftar
except one piece of bread. A poor man came and begged for some food. She let him have the
piece of bread and nothing was left for her Iftar.
Hadhrat Urwah (Radhiyallahu anhu) says: " I once saw Hadhrat Aisha(Radhiyallahu
anha) spending seventy thousand Dirhams in charity, while she herself was wearing a dress
with patches."
Hadhrat Asma (Radhiyallahu anha) had a very large heart for spending in the path of
Allah. In the beginning she used to spend carefully with measure and weight. Once Prophet
Muhammad (Sallallahu aliaihi wasallam) said to her: " O, Asma, do not put by and be
calculating; spend in the path of Allah liberally. Remember that you will not lose by spending
in charity." After this, she started spending most generously. She would advise her daughters
and house maids: "Don't wait for any surplus or excess of requirements before spending in
the path of Allah. As the requirements go on increasing the chances of having something in
excess will become more and more remote, and the time for spending in the path of Allah
will never come."
Although the Sahabah were poor and lived hand to mouth, yet they were liberal in
spending and generous of heart. The Muslims today complain of their poverty, but there will
be hardly any group or people among them who are so poor and needy as the Sahabah used to
be. We have already read how they had to go without food for several days and how some of
them had to keep stones tied on their bellies to relieve their pangs of hunger. In our own
atmosphere today, such stories seem to be impossible but, to the people who have understood
the Sahabah's frame of mind, hundreds of such incidents are quite credible.
(8) An Ansari razed his new building to the ground when he noticed the Prophet's
aversion for him. This is a matter of love and devotion. The Sahabah could not bear the
displeasure of Prophet Muhammad (Sallallahu alaihi wasallam) and, no sooner did they smell
such a thing, than they removed the cause thereof at all costs. The Holy Prophet (Sallallahu
alaihi wasallam) had a special aversion for the people wasting their money on buildings. His
own house was a temporary structure of date palm, with mats serving the purpose of walls to
secure privacy.
Hadhrat Abdullah bin Amr (Radhiyallahu anhu) narrates: " I and my mother were
once repairing a wall of our house. The Holy Prophet (Sallallahu alaihi wasallam) happened
to see us working and remarked: " Your own fall (death) is more at hand than the fall of this
wall."
As mentioned above, if we consider how the Sahabah established their deeds whether
those deeds were religious or social, we will find that they held firmly the two basic and
primary pillars - the Qu'ran and the Hadith. They obeyed and practised exactly in accordance
with the decision made by the Prophet Muhammad (Sallallahu alaihi wasallam) on any case
without giving any excuse or making any argument and thus they became the people
deserving Paradise.
The Sahabah who Nurtured and Invited towards Religion.

The Sahabah obeyed and practised the practices and system as they found observed
practically by Prophet Muhammad (Peace be upon him) without any deviation. They also
learned by-heart and recorded what they had heard from Prophet Muhammad(Peace be upon
him).
An Arabian country folk by the name of "Badu" came and asked Prophet
Muhammad(Peace be upon him), O, Prophet (Sallallahu Alaihi Wasallam), please show me
the religious practices required to enter Paradise ("Jannah"). Prophet Muhammad(Peace be
upon him) indicated the five basic pillars of religion (Arkane-Khamsa). Hearing that address
of Prophet Muhammad (Peace be upon him), he said, " I swear by the Lord who owns my
soul, that I will practise exactly neither more nor less. (It means he would practise
accurately.) After that the country folk went away.
When the country folk went away, Prophet Muhammad (Sallallahu alaihi wasallam)
addressed to the Sahabah and said, " If anyone wanted to see a person who would enter
Paradise, look at this man". That is why all the Sahabah made special effort in obeying the
"It-te-ba-e Nabawi", the religious commandments of Prophet Muhammad(Sallallahu alaihi
wasallam) in its original state neither lessening a bit nor adding a bit and practising the
commandments without deviation, so they got the admiration and acceptance of Allah and
they escaped the penalty of the Hell and became successful people.

Prophet Muhammad (Sallallahu alaihi wasallam) said the Sahabah were the stars
giving light and those who practise and obey during their life time as the Sahabah did would
be successful.
The Sahabah without giving any excuses willingly accepted Prophet Muhammad
(Sallallahu alaihi wasallam) who was wonderful and well accomplished in all matters interior
as well as exterior.
These people who used intelligence and foresight to the best of their knowledge built
their lives with their brains and hearts indivisible according to the commandments of the
Prophet Muhammad(Sallallahu alaihi wasallam).
Prophet Muhammad(Sallallahu alaihi wasallam) left two things for his followers
(Ummah). One is the "Kalamullah" the revelation from Allah i.e. Qur'an and the second one
is the advice of Prophet Muhammad(Sallallahu alaihi wasallam). Prophet Muhammad
(Sallallahu alaihi wasallam) also preached that " If you hold firmly these two things, you will
never go astray.".
In whatever deeds or actions the Sahabah did, whether they were religious practice or
social interaction, they held the above two basic and primary pillars - the Qur'an and the
Hadith. And they used to teach constantly the people indirectly to understand, practice and
advice of Prophet Muhammad(Sallallahu alaihi wasallam).
The Sahabah obeyed and practised willingly not only the Fardh and Wajib which are
very important matters in religion but also trivial and normal matters and the matters which
are agreed and implemented by the majority and approved by Prophet Muhammad (Sallallahu
alaihi wasallam) although these matters were sometimes in contradiction with their
understanding.
By adopting this method the Sahabah established matters concerning religion and this
could be known by the following which are in evidence and support of their deeds.
(1) After the death of Prophet Muhammad(Peace be on him), in competing who would be
the leader among the “Mohajareen” (the Quraish who migrated from Mecca) and the Ansaar
(who were the native of Madina), swords were taken out from the scabbard respectively from
both sides to get their rights.
Then Hadhrat Abu Bakr (Radhiyallaho anho) stood up and said that he had heard and
born in mind the saying of Prophet Muhammad(Peace be on him) that the leader should be
from the Quraish. Hearing this Hadith (the address of Prophet Muhammad- Sallallahu Alaihi
Wasallam), the anger calmed down as if fire was extinguished by throwing water on it.
(Fathahul Bari, Bukhari)
(2) The problem arose where to bury the body of Prophet Muhammad (Sallallahu alaihi
wasallam).
So also Hadhrat Abu Bakr (Radhiyallahu anhu) said that he had heard and noted from
Prophet Muhammad (Sallallahu alaihi wasallam), that the Prophet should be buried in the
place where he died. And so the Sahabah unitedly prescribed to bury the body of Prophet
Muhammad (Sallallahu alaihi wasallam) in the place where he died.
(3) At the time of the Governorship of Hadhrat Abu Bakr (Radhiyallahu anhu), arose the
problem about the things left behind (inheritance) by the Prophet Muhammad (Sallallahu
alaihi wasallam.)
Hadhrat Abu Bakr (Radhiyallahu anhu) took an oath by the name of Allah in front of
the congregation of the Sahabah and said, “ I had noted the address of Prophet Muhammad
(Sallallahu alaihi wasallam): Prophet Muhammad (Sallallahu alaihi wasallam addressed, “ I
am the collection of the Prophets. The things we left behind were only the things owned by
all and these things are charitable things". (Bukhari, Muslim)
At the time of the Governorship of Abu Bakr (Radhiyallahu anhu) all obeyed this
discipline.
If a problem arose, firstly, they consulted the Qur’an and searched for the answer. If
they got the solution there then it was good. If they did not get the answer from Qur’an then
they searched in the Hadith and obtained solution from it. They checked and questioned the
source of the Hadith and attained the answer. If they got the answer they praised Allah.
If they could not find an answer to some problem, they assembled and considered
paying full attention to suggestions and opinions. They also would do research after which
they would come to a decision made by the assembly of people unitedly.
The Sahabah and Taabi'een stood in full confirmation and supported and welcomed
the verse given below:
¢Ao^Q<r#-f-T-&-O#-ai=y^m_J-.Aø_b^h-B_Ao^m<u_t-IÂO-
(Qur'an 3:103)
Meaning: And hold fast, all together, the Rope which Allah (stretches out for you), and be
not divided among yourselves;
The Sahabah firmly held the Qur’an and Ahaadith

To attain the admiration and acceptance of Allah and to be steadfast in faith and to
propagate the religion, the Sahabah sacrificed their lives, their homes, their wealth, their

belongings and families. Some of the examples are given above with regard to the sacrifices
of the Sahabah.
In the Hadith, numerous events of the Sahabah are described. The Sahabah were the
most willing to sacrifice for the religion.
The main and sincere intention of submitting to the Sahabah's sacrifice is to show
appreciation of the practices of the Sahabah and to strive for our posterity by obeying and
practising practically.
So also we, Ummah, should obey the commands of Allah and the practice of the
Prophet Muhammad (Salallahu alaihi wasallam) like the Sahabah without giving any excuse
with our very inferior and narrow brain and we should accept and practice willingly and with
adoration throughout our life span. We should emulate the firm and steadfast Faith of the
Sahabah that nothing can happen to anyone except by the will of Allah. We should keep this
belief and rely upon our Lord the whole of our life and sacrificing our life in the strivance of
the religion is the basic aim and object of the "Enlightenment of the Hereafter."
The characteristic of Kalimah (Laa-ilaha illallah) is to resolve that we will solve whatever
problem only by the help of Allah.
"Laa ilaha illallah"is called transformation. Give the place to the Lord instead of Ego (Nafs).
Look forward only to the commands of Allah.
The sins are forgiven by seeking forgiveness (Istigfaar).
By repentance (Taubah) life is transformed.
Human being is the department to reveal the Attributes of Allah.
As the Attributes of the Lord is evidenced,
the power and glory of Allah is enshrined in the heart.
In this compilation of the "Enlightenment of the Hereafter" the power and glory of
the Lord is revealed so that we can ponder over the power and wonders of the Lord's deep
intellect, so that the Enlightenment of Faith shall be enshrined in the heart and through the
knowledge of the Lord the love of the Lord may emerge. These are the aims and objectives of
"Enlightenment of the Hereafter."
If a person is immersed in the thought of Allah and comes to love Him, then Allah will
bestow upon him the strength to worship Allah properly and to obey the commands of
Allah i.e. to show proper servitude to Allah.
If Allah comes to love a person, then Allah will use that person to preform the task of
religion - the task of the Prophets to connect the servants of the Lord with Allah by inviting
people towards Allah which is called Da'wah.
***** - *****
Invitation Towards Allah with Sincerity (Ikhlaas) and the Consequent
Invisible Help (Gaibe-Nusrat) from Allah (Soubhanahu Wa-ta-A'la)
©{>r<u<n^Y#-ú^M-ÒA #-r-u<n^y-L-O-
Meaning: Allah will certainly aid those who aid His (cause). (Quran 22:40)
The main object of the above verse is to pave a way for human beings to establish a
connection with Almighty Allah. Allah vows to give unseen aid to those who work for this
cause.
This book "Enlightenment of the Hereafter" was compiled as an endeavour on the
path of the Islamic religion (Deen), because, the main reason that Allah has sent us to this
world is to work for the consolidation and dissemination of His Faith and His Law.
Even Allah himself has invited us to His Faith. He sent his most beloved Prophet
Muhammad (Sallallahu alaihi wasallam) to endeavour and suffer for His Religion (Deen).
The Holy Prophet entrusted the cause of Religion i.e. Invitation towards Allah to the
Ummah. That is why the first and foremost responsibility of Ummah is to connect the human
beings with their Lord, Allah.
Invitation towards Allah is the task of connecting people with their Lord,Allah
and besides it is the work of getting the love and pleasure of Allah.
In this endeavour there is no ulterior motive. The only motive is to acquire Allah's
pleasure. Those who work with sincerity between the Creator and His creation, the human
beings, will surely be blessed by His invisible help and assistance.
Thus, this compilation "Enlightenment of the Hereafter" was compiled from the
writings of several learned sages and loved ones of Allah and, by the Grace of the Almighty,
it is now in the hands of Ummah of Myanmar. The writer has been able to accomplish this
task, not through any of his knowledge or competence, but through sincerity and the Blessings
(Barakah) and Benefit (Faiz) of His loved ones. Verily the soul of all good deeds is good
sincere intention and work performed solely for the good pleasure of Allah.

Sincerity is the life and soul of the entire moral edifice of Islam, nay, of Islam itself. By
sincerity we mean that all our deeds and actions should solely be for the sake of God and
prompted by no other urge than to earn His countenance. Apart from it, there must be no
other desire, motive or intention behind whatever we do.
Monotheism which is the arch-stone of Islam attains fulfilment through sincerity.
Faith in Divine Unity remains imperfect unless all our acts are performed wholly for the sake
of God, and we have no other objective before us while carrying them out except the winning
of Divine pleasure and reward. States the Prophet:
" He who loves or hates, offers favours or withholds them, and whatever he does, does so
for the sake of God, he perfects his Faith."
It shows that a perfect Muslim in the sight of God is only he who succeeds in
subordinating his entire conduct, his social relations and all his other affairs to the Will of
God and is not influenced in them by personal desire or likes or dislikes or by any other urges
or impulsions.
Another Tradition reads:
"God does not regard your fine visages or your wealth.
He regards only your hearts and intentions."
The idea of the above Tradition is that God will judge and requite solely on the basis
of our motives and intentions.
In compiling this book the writer has endeavoured to do the work solely for the good
pleasure of Allah and has personally experienced His help and assistance in many ways.
For the benefit of the readers, the writer would like to state here a few instances of the
invisible help (Gaibe Nusrat) that he has received during the compilation.
Once the writer, with some of the friends from the Jama'at went to visit Haji Moosa
who was sick. Haji Moosa gave the writer a book named "Malfu Zwaat". On opening the
book the writer accidentally came across a speech given by Maulana Ilyaas from
Nizamuddeen of India who was well known for his revival of the work of the Prophet and his
companions (Sahabah). Going through the speech the writer found many essentials of the
Islamic religion (Deen). There were some very important things like "The purpose of creating
human beings was to worship the Only God, Allah, and to be an instrument to bring others
towards Allah by inviting them towards the religion". The writer was inspired to include
these points in the compilation "Enlightenment of the Hereafter".
This is the first instance of the invisible help (Gaibe-Nusrat).

Furthermore, the writer had an ardent desire to include a chapter on "Bismillah" but
had never come across any literature on the subject. Once on a visit to Hadhrat Alhaaj
Maulana Mahmood Mamsa Sahib, a close associate of Hadhrat Maulana Alhaaj Hafiz Swaleh
Sahib, Mazahiri (Amir of the whole of Myanmar Tabligh Jama'at), Maulana Mahmood
Mamsa Sahib gave eight books as present to the writer without asking for them. On arriving
home the writer was amazed to find a book which was exclusively written on "Bismillah"
among the books given by Maulana Mahmood Mamsa Sahib. The writer was so thankful to
Allah for this invisible help.
About twenty years ago, the wife of Maulana Nur Muhammad (Secretary of Jamiat
Ulama El Islam (H.Q.) Myanmar) gave a book named " What Islam is" translated in Burmese
by Maulana Nur Mahammad to the writer's daughter who was twelve years old at that time.
The book was written by Maulana Muhammad Manzoor Naomani, a renowned religious
scholar of India. The writer was very impressed by the book and every morning after 'Ishraaq'
Salah made it a point to teach his family from the book for it contained adequate knowledge
of Faith and a proper understanding of the basic doctrine of Islam. The writer included some
of the most important points from this book into "Enlightenment of the Hereafter".
Here again the writer experienced invisible help (Gaibe Nusrat). The abovementioned
book ' What Islam is ' in English was not available in Myanmar. But a friend introduced
another person to the writer so that the writer could get help in reviewing some of the
passages of "Enlightenment of the Hereafter.". Now this person had been to India and had
brought back an English version of "What Islam is". He readily gave the book to the writer
thus saving a lot of work required for translation. Besides the writer received another
invaluable English version book "Faza'il-e-A'maal."
On the day the writer decided to include a chapter on "Momin" from "Faza'il-e-
A'maal, something came up which required the writer to go to the Yangon railway station. On
the way, the writer dropped in at the 'Markaz' Mosque for the 'Fajar' Prayer. After 'Fajar'
Salah an address was made by a Maulvi upon Faith and Belief. Accidentally the Maulvi
talked on the topic of "Momin". He said the heart of a "Momin" is the throne (Arsh) of Allah.
The writer considers this as the invisible help (Gaibe Nusrat) and thanks God for His help.
On several occasions, while compiling "Enlightenment of the Hereafter" the writer, to
his amazement, had discovered that on turning a reference book the required passage
appeared without having to search for it.
The power of Allah is indeed great.

The Prophet Muhammad (Sallallahu alaihi wasallam) said "Do not contemplate on the
being of Allah because you do not have the required intelligence to grasp Him. Think
about His creation instead."
Contemplating on His creation brings a person to the state of 'Ehsan'. In that state all
servitude (Ibadah) becomes as if performed in the presence of Allah.
The Prophet Muhammad (Sallallahu alaihi wasallam) said 'Ehsan' means doing all
good deeds as if in the presence of Allah. If you cannot do that then think that you are being
watched by Allah. Therefore, 'Ehsan' is a quality of heart.
'Ehsan' is a path of inner knowledge (Ilme Batin). Without this inner knowledge, the
state of performing servitude (Ibadah) as if in the presence of God (Huzoori) cannot be
achieved. Only with the help of "Huzoori" can a person be raised to a high station and in that
station God will be nearer than the jugular vein.
The Prophet Muhammad (Sallallahu alaihi wasallam) stated that the purpose of
'Ehsan' is 'Ikhlas' (Sincerity). 'Ikhlas' is a requisite for the Faith (Iman) and true Islam.
The Sahabah, Sufia and the saints behold all creation as the Power (Qudrat) and
Intelligence of Allah. By realizing that this universe is nothing but the power (Qudrat) of
Allah, they realize Allah Himself.
According to Anas (Radhiyallahu anhu), contemplation as shown above for a short
time is better than eighty years of worship.
When asked about his best part of servitude (Ibadah), Abu Darda replied
"contemplating the Power (Qudrat) and profound and amazing wisdom of God."
By the above it should not however be concluded that we should not perform
servitude (Ibadah).
Imam Ghazali wrote that the best deed is to contemplate about Allah's Power (Qudrat)
and His profound knowledge. This deed is similar to "Zikr" (the remembrance of Allah) but
have two additional benefits:
1. The first is ' Ma'rifat' (Spiritual realization of Allah). This kind of contemplation is
the key to 'Ma'rifat'.
2. The second is the love of God that it enkindles. Because love of God is enkindled
by this kind of contemplation.
(Note: This is what the Sufia call "Muraaqabah." )
The love of God is the very life blood of the Faith of Islam.

The companions (Sahabah) of the Prophet Muhammad (peace be upon them) loved
Allah more than their lives. They obeyed the laws of Allah and His Prophet without any
argument whatsoever. This unswerving devotion made them worthy of Paradise (Jannah).
Furthermore, the Sahabah, in performing the work of dissemination of the Faith
(Jihade Akbar), did not care about their lives or possessions. For thus acquiring the good
pleasure of Allah and His acceptance, they received the title of "Radihyallahu anhum."
The Sahabah, by their steadfast belief in the first article of Faith "Laa-ilaaha Illal-
Lahu" and in the Power (Qudrat) of the All Powerful Lord, made themselves faithful slaves
of Allah. That is why Allah declared:
"O! people of Faith! I have made the Faith of the Sahabah the standard for you.
So build up your Faith of the Faith of the Sahabah."
Allah has invited all the human beings up to the day of Judgement to have Faith and
He made the Faith of the Sahabah the standard.
The Holy Prophet (peace be on him) said that the Sahabah (Radhiyallahu anhum) are
the light giving stars and only those who take them as models could be successful.
The Sahabah received this title of "Radhiyallahu anhum" and were given the good
tidings of paradise (Jannah) because the eye of their heart was opened.
The Prophet Muhammad (peace be on him) said that when the eye of the heart is
opened one can rest on the throne of 'Nafse' Mut-ma-innah' and receive the good pleasure
of His Lord.
This station the Ridwa of Allah (the good pleasure of Allah) is the highest station of
"Wilayate Kubra" which the prophets achieved.
" O Lord! Thou art our Creator and Sustainer. Help us, the Ummah, to the right path.
Do not suffer to let our hearts go astray. We beseech Thee to grant us all the good things
which Thy beloved Holy Porphet has beseeched. We take refuge in Thee from all the evil
things. We put all our trust in Thee."
"O Allah! Grant us the weak ones a small amount from the courage and steadfastness
of Thy loyal slaves. Enable us to walk in their foot prints.
"Grant us a good sincere heart. May we have, by Thy Mercy, good and straight
forward intentions. Besides make us Thy faithful, loyal servants."
"Grant us Thy precious assistance to enable us do our part."
Verily, Thou are the most Merciful, the most bountiful Lord.
***** - *****
$ ù_y^H_r#-LAú_m'H^r#-LA.A ù_s^B
Grievance of the Hereafter

£?-D<ab-I_ùê<N#-a_F-ùê<B^z#_i-T< Â_
$ ù<y^\_h-LÂz<Y^z_i-LÂé-NÂ-/-N#-a_F-ùê<L-r^f_g^T- Â_O- (Qur'an 5:118)
" If Thou dost punish them, they art Thy servants: and if Thou dost forgive them,
Thou only art the Mighty, the Wise."
The Holy Prophet Muhammad (Peace and Blessings of Allah be upon whom) kept
weeping the whole night through, repeating again and again the above verse.
The Holy Prophet (Peace be on him) used to live always in grief. People who saw the
Holy Prophet (Peace be on him) thought that the Holy Prophet (Peace be on him) was being
pressured by some worry.
In the heart of the Holy Prophet (Peace be on him) dwells the grievance of the Hereafter
and not the worry of the world.
The Sahabah acquired and learnt the grievance of the Hereafter from the Holy Prophet
(Sallallahu alaihi wasallam). Therefore the grievance of the Hereafter gradually thrived in the
hearts of the Sahabah and they dreaded saving wealth and the splendour and luxuries of the
world. The Sahabah maintained that their practices were trifle and not upto standard. After
the Sahabah, Taabi'een concluded their whole life by cuddling the love of Allah and the
grievance of the Hereafter in their heart.
After the time of the Taabi'een, the grievance of the Hereafter diminishes slowly and
the worry of the world gradually takes place in the heart of the people and thus they forgot
even the Hereafter.
The Holy Prophet (Peace be on him) said that the servants of the Lord should be mindful
with the thought towards their Lord at every time.
The servants ought to think about Allah. He should remember Allah all the time and
know that Allah is watching over everything he does.
Those who are intoxicated in the splendour of the world and arrive empty-handed in the
Hereafter are the people of very bad destiny.

Hadhrat Abu Zarr (Radhiyallahu anhu) narrated that the Holy Prophet (Sallallahu
alaihi wasallam) said; " I see what you are unable to see. Likewise I hear the voice and events
which you cannot hear. I even see and hear the sky trembling and roaring loudly in fear of
Allah. In the same way we should also tremble and cry loudly. Because, by the Almighty in
whose power lies my life, there is not a single space left in the sky, all of the space are filled
with the prostration of the angels of heaven."
If you see and hear as if I hear and see, certainly you all will laugh only a little and will
cry a lot. In the same way you will not sleep with your wife in bed. Besides you will depart
to the forest and will be making connection with Allah infinitely.
It is amazing for our leader of both worlds for his fear and anxiety although Allah has
already forgiven him and gave him amnesty from every aspect. He would be the first and
foremost one to open the door of Paradise. Millions and millions of people will enter Paradise
by the root cause of that Holy Prophet (Peace be on him). That Holy Prophet (Peace be on
him) had faced all the hardships to propagate the true Islam. The Holy Prophet (Sallallahu
alaihi wasallam) who did not have any lust of the world, worried so much about not fully
serving the commands of Allah that he looked aged haggard.
Nowadays we are wasting our times by committing sins. In our practice we have
wrong moral code. We are anticipating merits from our Lord by practicing mistaken etiquette
and wrong moral code. How can we fulfill the commands of the Lord when our good deeds
are less and our sins uncountable.
Therefore it is the best that we, the slaves, should admit our sins everynow and then.
As narrated by Hadhrat Abu Bakr (Radhiyallahu anhu) Rasulullah (Sallallahu alaihi
wasallam) had said:
" Recite "Laa-ilaha-Illallah" and "Istigfaar" (seeking forgiveness of Allah) as
frequently as you can, because Satan says: " I ruin the people by seducing them to comit sins
but they frustrate me with their recitation of "Laa-ilaha-Illallah" and "Istigfaar". When I find
this so, I mislead them to indulge in "bid'at" (innovation in religion) and thereby make them
follow their base desires in the belief that they are still on the right path."
Although the Holy Prophet's performance of Salah is the best of all, he used to
recite "Astagfirullah" (begging to Allah for forgiveness) three times after offering Fardh
Salah.
The surest way to develop piety, i.e., Fear of God and solicitude for the Hereafter is to
avail oneself of the company of the devout servants of the Lord who fear Him and obey His
commands honestly. Then there are good and reliable religious books which should be read
regularly and have it read out to family members. By reading such religious books publicly in
mosques and other Muslim congregations, and thus, do their bit towards their own religious
correction and reform as well as that of others.
Lastly, it is advisable to mediate in solicitude the power, deep wisdom and wonders of
Allah and on death and on the rewards one is going to get from God for one's good and
virtuous deeds and punishment that is going to be meted out by Him for one's sins and
transgressions against the Divine Law. One should dwell mentally on one's state and visualise
what is going to pass in the grave, what will one's condition be when men will be raised up
again on the Last day and produced before God? What will one do when the balance-sheet of
one's conduct on earth will be unrolled? When will one, then, hide one's face?
Those who have no grievance of the Hereafter and who are drowned in the splendour
of the world will have to face much distress and terrible anguish and drop off tears of blood
for many thousands of years on the Judgement Day.
It is said about Imam Abu Hanifah (Rahmatullah alaih) once wept the whole night,
reciting the following verse of the Qur'an in Tahajjud:
$ -o^M<r_j^m<LÂae-Y#<A- -o^y-LÂAOZ<at-MÂO- (Quran 36 : 59)
" And O ye in sin! Get ye apart this Day!"

This verse means that on the day of Judgement, the guilty will be asked to separate
themselves from the good and will not be allowed to mix with them as they were doing in the
worldly life. Why should not the people with fear of Allah in their hearts weep in anxiety
regarding which class they will belong to on that day?
The Holy Prophet (Peace be on him) had a pronouncement to remember death 25 times in
a day.
_o^m-LÂd-i^B-am-y^F_O- _o^m-LÂýF_an-L-?^R_aB-ù#-e<l#'LA-
The religious scholars defined that one who recites the above supplication (5) times
after every Fardh Salah making (25) times by offering Salah (5) times in a day, will die with
Faith (Iman).
The Prophet Muhammad (Sallallahu alaihi wasallam) and the Sahabah's radiation of
the over-powering anxiety and grievance of the Hereafter is indeed wonderful and we should
take lesson from them and do likewise.
***********
Why Allah (Soubhanahu Wata'ala) Created Mankind
$ù+y^L_A- +Ax-I-ú^M#_ù^\<y^j_n^T<}+R-aj-T_ýl'I-ù^\<L#<D<A-øÊ-o^n<M-A'ú-Y^x_L#-Aae-Y#< -a`Y'
©ù^\<s_f<NÂ-O-ù^\<L_Ao-Mâ-B_.ø_y^b_S-ý^F_ -O^d<E_aj-T<O-["L_o^S<R-O-.aB_ -o^n<M_û^T<
ù^\<B-o^N<X<ù^\<L-r^f_g^Y-¨$ -o^m<l-i^T-ù^t<n^|< Â_ù^\<L#-r<y^K-ù^\<L_X'
r<e'N^ -&Âae-t_h^T-ú^M_ ^r_j^T-é+n'#J-ù^\<l^K_d^Y<O-
$ù<y^;_i-LÂZ<o^f-LÂ/-L_X' © +dÎ-é_n'#J-ý^F_]=b-y#_P-ú-\_s'M-O- (Qur'an 61:10-12)
Meaning: O ye who believe! Shall I lead you to a bargain that will save you from a
grievous penalty? That ye believe in God and His Apostle, and that ye strive (your utmost) in
the cause of God, with your property and your persons: that will be best for ye if ye but
knew! He will forgive ye your sins and admit ye to Gardens beneath which rivers flow, and to
beautiful mansions in Gardens of Eternity: that is, indeed, the Supreme Achievement.
ù^\<b't-JÂo-E<©{"D_ae-J_÷#-H-.Aý^F_AO^d<E_aJ-O- (Qur'an 22:78)
Meaning: And strive in His cause as ye ought to strive (with sincerity and under
discipline). He has chosen you.
$Ar=y^b_|-AD=ae-J_["B_ùÊ<dÊ_aJ-O- (Qur'an 25:52)
Meaning: "Strive against them with the utmost strenuousness (with the Quran)" of Sura-
i-Furqan means the preaching and propagation of Islam.
The Quran has given the task of religious preaching, reform and guidance the name of
Jehad-i-Akbar, the great Jihad.
The holy Prophet has said:
" To believe truthfully in God and to strive in the path of Faith is the best of all
deeds."
To strive in the path of Faith means the Invitation towards Allah

May it be allotted to us also by Allah to earn the Divine reward that is for those who
make earnest exertions in the path of His Faith!
Almighty Allah says, "The followers (Ummah) of Prophet Muhammad (Sallallahu
alaihi wasallam) are the best Ummah". Why does He proclaim thus? Because these followers
are the best in propagating the ultimate Prophet's work. Muhammad (Sallallahu alaihi
wasallam) is the Prophet of everyone born between his time and the day of Judgement. His
efforts extend round the whole world and his work will continue up to the Day of
Resurrection. He himself had already preached for 23 years. After his demise, the task of
propagating his teachings to the line of people being born till Judgement Day falls on this
Ummah.
Why were you created? Why were you sent?
To benefit the whole human beings.
The prophet authority concerned work was given to Ummah to work until
the Day of Resurrection.
Prophet Muhammad (Sallallahu alaihi wasallam) is the last prophet and Allah has
kept the door of his appearance shut till the Day of Resurrection. Nevertheless, Allah has kept
the door of Prophet Muhammad's (Sallallahu alaihi wasallam) work until the Day of
Judgement. What is this work? It is a Da'wah (Invitation towards Allah) called Tabligh. The
reason why Allah created us in this era is to enjoin people to do good and to refrain from
doing evil. If not, he could have created us as the previous Prophets' Ummah whose job is to
do Ibaadah only. Consequently, there are two tasks to perform in this Ummah. One is Ibaadah
(Servitude) and the other is Da'wah (Invitation towards Allah). Religious scholars have
declared that tomorrow – Judgement Day – we could not stand in front of Allah with Ibaadah
alone. If the " Ummat – e – Muhammadiah" becomes guilty of that neglect and omission, the
punishment to be given to them will be more severe than to the earlier people, because they
would have failed to recognise their exclusive obligation and neglected to fulfil the sole
mission in their life. That is why we should do Ibaadah (Servitude) as well as Da'wah
(Invitation towards Allah.)
Religious scholars have drawn an analogy between a thousand Dollar Note with
markings on one side only and Ibaadah without Da'wah. If you try to buy anything with that
Note, the shopkeeper will have you arrested instead of selling you his wares. Likewise, you
would surely be punished if you likened yourself to that currency when you stand in front of
Almighty Allah. That is why religious scholars say that Da'wah should be practised with the

object in view, in this world as well as in the next world. Religious scholars also say that if
Da'wah is carried out as an objective, Allah will surely grant us our every need.
Religious leaders say that the aim of the soldiers who go to the frontline on duty is to
do battle. It is their obligation, not their necessity. When the soldiers look at the direction of
their objective, their needs automatically come to them. Supplies are dropped from the air,
sent by ships or brought along by cars. In the same manner, if Da'wah is practised with an
aim in view, Almighty Allah will spontaneously fulfil our every need.
Our financial conditions, social duties and obligations and matrimonial affairs are all
necessities. They are not our objectives. Haji Bhai Abdul Wahab Sahib says that every aspect
of Ummah is thought of as work. To say the least, driving a rubbish car, sitting by a roadside
polishing shoes, are all thought of as work. But, sad to say, no one regards this great work as
work.
Religious leaders point out Almighty Allah's greatness and try to make us realise how
great Allah's work is. As our Prophet is so noble, how noble will his work be?
Maulana Kasim Sahib asks, " Can anyone who goes on Haj refrain from eating, going
to the toilet or buying something indispensable?" Eating, answering the call of nature and
buying essential things are all necessities. Hence, both going on Haj and fulfilling our basic
needs go hand in hand. The object that Almighty Allah sent us into this world is to enjoin to
do good and to refrain from doing evil, in other words, to do the work of Da'wah. Along with
Da'wah, we must pursue our studies, economies, social obligations and do all necessary
things. The implication is that the world is our necessity and Da'wah is our object.
If one practises the tasks of Da'wah as an object, Almighty Allah promises that Man
will make brilliant successes in this world as well as in the next world.
Amir Sahib of Saudi Jama'at gives an example to differentiate between an objective
and a necessity – Parents sacrifice a live goat in order to make their sick child well again.
However, if the goat became ill, they would not sacrifice their child. Why? Because the child
is an objective, the goat a necessity.
Likewise, if the demand of religion crops up, will you follow your necessity and
relinquish religion's demand. You must sacrifice your necessity and give preference to
religion.
Like Sahabah, we must temporarily forgo our necessities such as our shops, farms and
other business and give priority to our objective – our religion (Deen). Only then will a
perfect religion materialise and Allah will be immensely pleased.

Trample thy ego (Nafs) with one foot and
enter into the paradise with the other.
**************
UMMAH
The Followers of Prophet Muhammad (Peace and Blessings of Allah be upon whom)
_O^r<i^m-LâB_ -O^r<M<a^T- _an#-lL_é^J-r_KÂ<]+M#-A<r-y^K-ù^t<n^|<
©.aB_ -o^n<M_û^T<O- r_\-n^m<LÂú_I- -oê-n^T-O- (Quran
3:110)
Meaning : You are the best of peoples, evolved for mankind, enjoining what is right,
forbidding what is wrong and believing in God.
It is not telling to the Prophet. Telling to the Ummah. Directing to keep the present
Ummah in front and to make contact the servants of the Lord with Allah, the Lord. Verily, it
is giving the responsibility of the strivance of the Prophet as your work.
Why are you created? Why are you sent? To benefit the whole of mankind. Giving the
work concerned with prophethood to Ummah to perform till the day of Judgement (Qeya-
matt).
Allah, the Lord, addressed Prophet Esa (Jesus)(peace be upon him): "I have raised up
you near to Me. When Prophet Esa (peace be upon him) asked, "Why should I be raised up
towards the Lord?" Allah replied "You are going to be sent to see the strange and wonders of
this Ummah and after that you are destined to kill "Daj - jaal".
After hearing that command, Prophet Esa said, "O Allah, please give me the
knowledge of that Ummah.
Then Allah commanded : That Ummah is the Ummah of the last Prophet Muhammad
(peace and blessings of Allah be upon whom) of Arab. The religious scholars and the
foresighted persons of the Ummah will be like Porphets. If those Ummah will try to make Me
satisfy with their little things, I , the Lord, also will be satisfied upon their little deeds, and I,
the Lord will make those Ummah to enter the paradise with the Kalima Tay-yiba
([lLA oSRdmhM[lLA&A[LA&). And Allah commanded, "O Esa, those Ummah will be the most in
entering paradise among those who are going to enter paradise.
(Al-bay - da - ya - won - ne - haya Chapter I page 79)
The Deeds (Amal) of the Ummah
will be submitted to the Prophet Muhammad
(Sallallaho alaihe wasallam).
Hadhrat Abdullah bin Mas-ood (peace be upon him) related a Hadith - The Holy
Prophet addressed: "My living is best for you all. Besides, my death is also good. Because
your deeds (Amal) wil be submitted to me. Therefore when I see one of you making good
deed, I would be glad and I would gratify and praise Allah. If I were shown one of the bad
deeds of a person, I will supplicate for his forgiveness to Allah.
(Jam-ul Fawa-id Treatise)
"WILAYAT"
The Doors of "Wilayat" (the friends of Allah) are still open.

Hadhrat Yakee - mul Ummat Maulana Ashraf Ali Htanawi addressed:
By taking an oath upon Allah, Maulana Ashraf Ali Htanawi addressed that although
the doors of Prophethood had been shut, the doors of "wilayat" (friends of Allah) is still open.
Some say, now, there will not be the beloved of Allah like the ancient saints (Wali).
Those are not the intelligent people. Because the Words of Allah comes in the Holy Quran as:
"O Believers, choose the pruified law (Thaqwa). Will become saints (Wali - friends of
Allah)."
But, when does one become a saint? The words of Allah say:
úyQDau#LAôMAoNo|
Meaning : Be together with righteous (the faithful ones)
It means , choose the surroundings of my Beloveds (Au-li-ya), the saints. Stay with
them closely.
As the verse of Qu'ran will exist till the Day of Judgement (Qe-ya-matt), so Allah will
keep open the door of becoming the beloved of Allah(Wilayat) till the Day of Judgement.
(Qe-ya-matt).
*********

ALLAH (ýL'ai-T-O- [>N-ah-b^S<) [<l#'LA-

ÒA&#-A_ [-L'A_&-`
There is no god (no one is worthy of worship and obedience) save One God, Allah.
[>L-/-Y^r_W-&- {>d-HÔ-
He is the One and Only. There is nothing whatever like unto Him.
$© ý^N_d^b<IâF-aN-A-&#-A_ [-L'A&-` ÒAaN-A-ý^n_N#-A_ (Quran 20:14)
Verily, I am Allah: There is no god but I : so serve thou Me (only),

$¡ ù<y^H_r#-LAú<m'H^r#-LAo-E<&#-A_[-L'A_&-`£d%H_AO#-[%L'A_ù^\<e<L'A_O- (Quran 2:163)
And your God is One God: There is no god but He, Most Gracious,
<÷-l^k-LÂé<q^l-k-F- -r-IÂ< Â- é<b^b-Hâ-F- ay#=f_k^M- Az=n^|- é<n^|<>
I, the Lord is like the hidden treasure. I the Lord, desired to reveal Myself to the creatures
which I created shall know that I am the only one God of them exists.
AL- FATIHAH : THE OPENING
$ú-y^m_L-ai-LÂ #_R-._d<m^h-LÂ-
1. All praise is due to God, Allah, the Lord of the worlds,
$ù_y^H_r#-LAú_m'H^r#-LA
2. the Beneficient, the Merciful,
©$ú_Y^d#_LA_o^Y-/_l_M'
3. Master of the day of requital,
©$ú<yî_t-s^N-?-aY#-A_O-d<b<i^N-?-aY#-A_
4. Thee do we serve and Thee do we beseech for help.

$ù-y^q_t-s^m<LÂ -Ar-u#_LAaN-d_EÂ_
5. Guide us on the right path,
¨ùê_y^l-I-é-mî-NÂ-ú-Y^x_L#-A -Ar-U_
6. The path of those upon whom Thou hast bestowed favours,
¡$ú-y^L#_a`v#-LA&-O-ùê_y^l-I- _o^v<g^m-LÂr_y^G-
7. Not of those upon whom wrath is brought down, nor of those who go astray.
Al- Fatihah or Fatihat-ul-Kitab contains seven verses in a single section, and was revealed
at Mecca, being without doubt one of the earliest revelations. It is a fact that this chapter
formed an essential part of the Muslim prayers from the earliest days when prayer was made
obligatory for the Muslims and there is a vast mass of evidence showing that this happened
very early after the Prophet's call.
The chapter is headed by the words Bismillah - ir - Rahman - ir - Rahim, which head
every one of the 114 chapters of the Holy Quran with the exception of one only, the ninth,
while the same sentence occurs once in the middle of a chapter, viz. in 27 : 30, thus occurring
114 times in the Holy Quran. The phrase has besides acquired such a wide usage among the
Muslims that it is the first thing which a Muslim child learns, and in his everyday affairs the
Bismillah is the first word which a Muslim utters. The heading of every chapter of the Holy
Quran by these words which in the two attributes Rahman and Rahim give expression to
Divine love and mercy, shows clearly that the love and mercy of Allah is the chief theme of
the Holy book.
The Fa´tihah has a special importance as a prayer, being an essential part of every
prayer, whether offered in congregation or in private, and therefore it has a much greater
importance for the Muslim than the Lord's prayer for a Christian. And there is another
difference too. The latter is instructed to pray for the coming of the Kingdom of Allah,
whereas the Muslim is instructed to seek for his right place in that Kingdom, which had
already come, the hint no doubt being that the coming of the Holy Prophet was really the
advent of the Kingdom of Allah about whose approach Jesus preached to his followers
(Mark 1 : 15).
The prayer contained in this chapter is the sublimest of all the prayers that exist in any
religion, and occupies the first place among all the prayers contained in the Quran itself. A
chorus of praise has gone forth for it from even the greatest detractors of the Holy Quran, and
they have been compelled to "admire its spirit".
The entire chapter is composed of seven verses the first three of which speak of the four
chief Divine attributes, viz. providence, love, mercy, and requital, thus giving expression to
the grandeur and praise of the Divine Being, and the last three lay open before the Great
Maker the earnest desire of man's soul to walk in righteousness without stumbling on either
side, while the middle one is expressive of man's entire dependence on Allah.
The attributes referred to are those which disclose Allah's all- encompassing beneficience
and care, and His unbounded love for all of His creatures and the ideal to which the soul is
made to aspire is the highest to which man can rise, the path of righteousness, the path of
grace, and the path in which there is no stumbling. If, on the one hand, the narrow views
which addressed the Divine Being as the Lord of a particular nation are swept off before the
mention of His equal providence and equal love for all mankind, nay for all creatures that
exist in all the worlds, and the idea of paternal care and affection contained in the word
Father dwindles into insignificance before the all-embracing beneficence and love of the
Rabb of all existence Who provides and regulates the means of existence, nourishment, and
perfection of the creatures long before they come into existence, there is, on the other, the
high aspiration of the soul for an unbounded spiritual rise unhampered by all considerations
of cares of the body which craves for the "daily bread," and even of solicitude for forgiveness
of wrongs done and injuries inflicted, for the soul seeks to rise to a place where wrongs and
injuries are not known. It makes the soul aspire to the great spiritual eminence to which arose
those to whom Allah was gracious, the prophets, the truthful, the faithful, and the righteous
(4: 71).
The Fatihah is looked upon as the quintessence of the whole Quran. It is for this reason
that in 15:87 it is spoken of the Great Quran. And so in fact it is, as the name Umm-ul-Quran,
or the basis of the Quran, a name given to it by the Holy Prophet himself, shows. Hence the
Quran is treated as beginning with chapter 2.
Allah is a proper name applied to the Being Who exists necessarily by Himself,
comprising all the attributes of perfection. The word Allah is not applied to any being except
the only true God, and comprises all the excellent names, and the Arabs never gave the name
Allah to any of their numerous idols. Hence, as being the proper name of the Divine Being, it
has really no equivalent in any other language, and the word God is adopted in the translation
only as a matter of necessity.
Allah says: $ _an#-LA[_L'A _$ _an#-LA/_l_M- $ _an#-LA #_r-B_X<oÎ<A-ø^Q< (Qur'an 114:1-2-3)
1. Say : I seek refuge with the Lord and Cherisher of Mankind,

2. The King (or Ruler) of Mankind,
3. The God (or Judge) of Mankind-
Man's relation to Allah may be viewed in three aspects:
(1) Allah is his Lord, Maker and Cherisher; Allah sustains him and cares for him; He
provides him with all the means for his growth and development, and for his protection
against evil;
(2) Allah is his king or ruler; more than any earthly king, Allah has authority to guide
man's conduct, and lead him to ways which will make for his welfare; and He has given him
laws ; and
(3) Allah is He to whom mankind must return, to give an account of all their deeds in this
life (2:156); Allah will be the Judge; He is the goal of the Hereafter, and the only Being
entitled to man's worship at any time.
From all these aspects man could and should seek Allah's protection against evil. So
long as we put ourselves in Allah's protection, and trust in Allah, evil cannot really touch us
in our essential and inner life.
£ }_D-ae-w#-LAO- è_y^g-LÂù<l_I' £ o-E<&#-A_[-L'A_&-` ^x_L#-AÒAo-E<

$ ù<y^H_r #-LA ú<m'H^r #-LAo-E<
Allah is He, than whom there is no other God-Who knows (all things) both secret and
open; He, Most Gracious, Most Merciful.
(Quran 59:22)
Here follows a passage of great sublimity, summing up the attributes of Allah. In this
verse, we have the general attribute, which give us the fundamental basis on which we can
form some idea of Allah. We start the proposition that there is nothing else like Him. We
think of His Unity; all the varying and conflicting forces in creation are controlled by Him
and look to Him, and we can never get a true idea of Him unless we understand the meaning
of Unity. His knowledge extends to everything seen and unseen, present and future, near and
far, in being and not in being : in fact these contrasts, which apply to our knowledge, do not
apply to Him. His Grace and His Mercy are unbounded and unless we realise these, we can
have no true conception of our position in the working of His Will and Plan.
ú<m_yê-m<LÂú<M_û^m<LÂù<l's#-LA <O^d#<q<LÂ/<l_m-LÂ- £o-E<&#-A_[-L'A_&-` ^x_L#-AÒAo-E<
$ -o^|<r_w^Y<am#-I-.Aú-h'b^S< © r<b#_\-t-m<LÂ R<ab#-j-LÂz<Y^z_i-LÂ

Meaning : Allah is He than whom there is no other god-the Sovereign, the Holy One, the
source of Peace (and Perfection), the Guardian of faith, the Preserver of Safety, the Exalted in
Might, the Irresistible, the Supreme: Glory to Allah! (High is He) above the partners they
attritute to Him.(Quran 59:23)
How can a translator reproduce the Sublimity and the comprehensiveness of the
magnificient Arabic words, which means so much in a single symbol?
(1) The "Sovereign" in our human language implies the one undisputed authority which is
entitled to give commands and to receive obedience, and which in fact receives obedience;
the power which enforces law and justice.
(2) Human authority may be misused, but in the title "the Holy One", we postulate a
Being free from all stain or evil, and replete with the highest purity.
(3) "Salam" has only the idea of Peace as opposed to Conflict, but wholeness as opposed
to defects: hence our paraphrase "Source of Peace and Perfection".
(4) Mu'min, one who entertains Faith, who gives Faith to others, who is never false to the
faith that others place in him; hence our paraphrase "Guardian of Faith."
(5) "Preserver of safety": guarding all from danger, corruption, loss, etc.: the word is used
for the Quran in 5 : 51. These are the attributes of kindness and benevolence.
(6) Allah is not only good, but he can carry out His will.
(7) And if anything resists or oppose Him, His Will prevails.
(8) He is Supreme, above all things and creatures.
Such being Allah's attributes of Goodness and Power, how foolish is it of men to worship
anything else but Him? Who can approach His glory and goodness?
©ýn's^h<LÂ á<am-S^¾Â[<L-R<o#_u-m<LÂ <R_ab-LÂ÷<L_ak-LÂÒAo-E<
$¡ ù<y^\_h-LÂz<Y^z_i-LÂo-E<O- £_R^-&AÔ- _o'm's#-LA¯aM- [>L-ì<b#_s-Y<

Meaning: He is Allah the Creator, the Evolver, the Bestower of Forms (or Colours). To Him
belong the Most Beautiful names: whatever is in the heavens and on earth, Doth declare His
Praises and Glory; He is the Exalted in Might, the wise. (Quran 59:24).
Allah's attributes of Goodness and Power having been referred to, we are now told of His
creative energy, of which three aspects are here mentioned. The point is emphasised that He
does not merely create and leave alone; He goes on fashioning, evolving new forms and
colours, and sustaining all the energies and capacities which He has put into His creation,
according to various laws which He has established.

The act or acts of creation have various aspects. "Khalaqa" is the general term for
creation, and the Author of all Creation is "Khaliq". "Bara'a" implies a process of evolving
from previously created matter or state : the Author of this process is "Bari", the evolver.
"Sawwara" implies giving definite form or colour, so as to make a thing exactly suited to a
given end or object, hence the title "Musawwir" Bestower or Forms or Colours: for this
shows the completion of the visible stage of creation.
© _R^¾ÂO- _o'm's#-LAR<o^N<ÒA-
Meaning : Allah is the Light of the heavens and the earth.
(Quran 24:35)
Embedded within certains directions concerning a refined domestic and social life, comes
this glorious parable of Light, which contains layer upon layer of transcendental truth about
spiritual mysteries.
The physical light is but a reflection of the true Light in the world of Reality, and that true
Light is Allah. We can only think of Allah in terms of our phenomenal experience, and in the
phenomenal world, light is the purest thing we know, but physical light has drawbacks
incidental to its physical nature: e.g., (1) it is dependent on some source external to itself; (2)
it is a passing phenomenon: if we take it to be a form of motion or energy it is unstable, like
all physical phenomena; (3) it is dependent on space and time; its speed is 186,000 miles per
second, and there are stars whose light takes thousands (or millions or billions) of years
before it reaches the earth. The perfect Light of Allah is free from any such defects.
$ -ay-b-LÂ[<m-l#-I- $¨ -as-N^¿Â÷-l-K- $© -A'r^q<LÂù-l#-I- $¨ ú<m'H^r#-LA-
(Allah) Most Gracious! It is He Who has taught the Quran.
He has created man: He has taught him speech (and Intelligence).
(55:1-2-3-4)
$ _O^d<b<i^y-L_&#-A_î-N^¿ÂO- ú#-j_LÂé<q^l-K-aM-O-
I have only created Jinns and men, that they may serve Me.
(Quran 51:56)
$ ú<y^t_m-LÂ}_o#-q<LÂOX< <AZ#-r#-LAo-E<,A #-A_
For Allah is He who gives (all) sustenance - Lord of Power - Steadfast (forever).
(Quran 51:58)
$ d<y^m_h-LÂý#<n_g-LÂo-e<L- ,A #-A_O- ©_R^¾ÂýF_aM-O- _o'm's#-LAýF_aM-[>L-

To Him belongs all that is in the heavens and on earth:
For verily Allah-He is free of all wants, worthy of all praise.
(Quran 22:64)
$ R%o^f<\-L- -as-N^¿Â #-A_ ¨ù^\<y^y_h^Y<ù#-C<ù^\<t<y^m_Y<ù#-C<ù^|<ay-HÂ- ^`x_L#-Ao-E<O-
It is He Who gave you life, will cause you die, and will again give you life; truly man is a
most ungrateful creature!(Quran 22:66)
©_R^¾ÂO- á_çm-s#-LA¯aM- ù<l-i^Y- ,A #-A- ù^l-i^T- ù^L-A-
$ r%y^s_Y-.Aýl-I-/-L_X' #-A_ ©è+t'|_ý^F_/-L_X' #-A_

Knowest thou not that Allah knows all that is in heaven and on earth? Indeed it is all in a
record, and that is easy for Allah.
(Quran 22:70)
©ùê<n-y^B-ù<\<h^Y- ©._x+@_M-o^Y- /<l^m<LÂ-
$ ù_yî_n#-LAé_n#'J-ý^F_ é_h'l_u#'LAAol<m_I-O-Ao^n<M-A'ú-Y^x_L#-aF-
On that Day the Dominion will be that of Allah: He will judge between them: So those
who believe and work righteous deeds will be in Gardens of Delight. (Quran 22:56)
©_R^¾Ô- _o'm's#-LAè<y^G-._O-
© <r-QÂ-o-E<OÂ-r_u-b-LÂì_m^l-|- &#-A-]_I-as#-LAr<MÂ- çM-O-
$ r%Y^d_Q- á+ý^W-ø#_|<ýl'I-,A #-A_

To Allah belongeth the Mystery of the heavens and the earth. And the Decision of the
Hour (of Judgement) is as the twinkling of any eye, or even quicker: For Allah hath power
over all things. (Quran 16:77)
© ["t_m-H^R- ^d-Y-ú-y^B-A ¥r=w^Y<ì-Y'r#_LAø<S_r^Y< ^x_L#-Ao-E<O-
[<n'q^S<&=aq-C_aB=ah-S- é^l#-Q-A-A`X-A_ ýtØ#H-
© _r'm-c#-LAø#_|<ú^M_ ["B_an-J^r-Kâ-F- á-çm-LÂ[_B_an-L^z-Nâ-F-é+y#_M#-d+l-b-L_
$ -O^r<|#-x-T-ù^\<l#-i-L-ýT'o^m-LÂ <r_k^N</-L_x'|-
It is He Who sendeth the winds like heralds of glad tidings going before His Mercy: when
they have carried the heavy-laden clouds, We drive them to a land that is dead, make rain to

descend thereon, and produce every kind of harvest therewith: thus shall we raise up the
dead: Perchance ye may remember. (Quran 7: 57)
£ê-y^g-LÂ <z#_n-Y<O- £]_I-as#-LAù<lÎ_ {>d-nÎ_,A #-A_
©Ad=G-è<s_\^T-AX-aM#-î%f^N- ^R_d^T-aM-O- ©_aH-R^¾Â¯aM-ù<l-i^Y-O-
$¡ r%y^b_K- ù%y^l_I-,A #-A_ © <o^m<T-+RÂ- #_a-B_ ¥î%f^N- ^R_d^T-aM-O-

Verily the knowledge of the Hour is with Allah (alone). It is He Who sends down Rain,
and He Who knows what is in the wombs. Nor does anyone know what it is that he will earn
on the morrow; Nor does anyone know in what land he is to die. Verily with Allah is full
knowledge and He is acquainted (with all things). (Quran 31:34)
©/-y^L-A_r^;<NÂ-ý^`N_R_A- #_R- -aQ- ¨[>B#<R- [>m-l#-|-O-an-T_aq-y^m_L_ýS'o^M< á-çJ-am#-L-O-
£ý^N_r'T- -o^s-F-[>N-a\-M-r#-q-t-SÂ _a_F-ø_b-j-LÂýL-A_ r^;<NÂú_\_L'O-ý^N_r'T-ú^L- -aQ-
£ aq=i_U- ýS'o^M<r#-K-O#- a|=#D- [>l-i-J- ø_b-j-l^L_ [>B#<R- ýl#'j-T-am#-l-F-
$ ú-y^n_M_û^m<LÂ <O#-A-aN-A-O- ~\-y^L-A_é<b^T< /-n-h'b^S< -aQ- -aF-A- am#-`~l-F-

(Quran 7:143)
Meaning: When Moses came to the place appointed by Us, and his Lord addressed him, he
said: "O my Lord! Show (thyself) to me, that I may look upon Thee. Allah said: "By no
means canst thou see Me (direct); but look upon the Mount; if it abide in its place, then shalt
thou see Me." When his Lord manifested His glory on the Mount, He made it as dust, and
Moses fell down in a swoon. When he recovered his senses he said: "Glory be to Thee! To
Thee I turn in repentance, and I am the first to believe."
TAWHEED : (DIVINE UNITY)

Definition and Categories.
Literally Tawheed means to make something one or to call it one. In English when
something is made one it is called a "unity". However, Islamically Tawheed means to believe
that Allah is the one and only God in all of the things that we do to please Him. For example,
prayer should only be to Allah, sacrifice should only be done in Allah's name, charity should
only be given for Allah's pleasure and Jihaad should only be fought for the sake of Allah's
religion.
Tawheed means Faith in Allah as the Sole Lord.

Islam believes in "Tawheed" which is not merely monotheism.
i.e. belief in one unique God, but much more.
Tawheed can be divided into three categories.

(A) Tawheed ar-Ruboobeeyah : Unity of Lordship.
(B) Tawheed al-Asmaa was-Sifaat: Unity of Allah's Name and Attributes.
(C) Tawheed al-Ibaadah : Unity of Worship.
A. “TAWHEED AR-RUBOOBEEYAH" UNITY OF LORDSHIP

The first category is Tawheed ar-Ruboobeeyah". "Ruboobeeyah" is derived from the root
verb "Rabb' meaning Lord, Sustainer and Cherisher.
Therefore "Tawheed ar-Ruboobeeyah" means maintaining the unity of Lordship. In other
words "Tawheed ar-Ruboobeeyah" means that we accept Allah as being the only real power
in the Universe. He caused all things to exist when there was nothing; thus He is called. "al-
Khaaliq" (÷<L_ak-LÂ-), the Creator. He is the one who gave all things the power to grow, to
move and to change, so He is called ar-Rabb( <#r#-LA-), the Creator. Nothing happens except
what He allows to happen; thus He is called al-Maalik(/<L_am-LÂ-), the Owner of the Universe.
Allah controls all that happens, good or bad. When we want to avoid some misfortune or
get some good fortune, we should only turn to Allah and seek His help. If we depend on
created things which the common people called good luck charms, to bring us good luck, we
have destroyed this section of "Tawheed" by committing" the biggest sin possible, known as
"Shirk". Similarly, if we fear created things which the common people believe will cause bad
luck, thinking that we have saved ourselves from bad luck, we have also committed "Shirk"
and destroyed this section of "Tawheed."
The omission of the above mentioned categories of "Tawheed" or deficiency in the
fulfillment of any criteria of "Tawheed" is referred to as "Shirk". Shirk literally means
sharing or associating partners. In Islamic terms it means associating partners with Allah and
is equivalent to idolatry.
Shirk is the greatest sin which Allah will never forgive.
The Holy Quran describes the greatest sin in Surah Nisa:

"Allah forgives not That partners should be set up With Him; but He forgives Anything
else, to whom He pleases; to set up partners with Allah is to devise a sin Most heinous
indeed" (Quran 4:48)
B. "TAWHEED AL-ASMA WAS - SIFAAT" UNITY OF ALLAH'S NAMES AND

ATTRIBUTES.
The second category is "Tawheed al-Asmaa was-Sifaat" which means maintaining the
unity of Allah's name and attributes. In other words "Tawheed al-Asmaa was -Sifaat" means
to describe Allah according to the names and attributes by which he has described himself in
the Quran or by those used by Prophet Muhammad (Peace be on him) to describe Him.
Because Allah is the Greatest. His names are called al-Asmaa al-Husnaa (The most Beautiful
Names). Allah said in the Quran:
$ýn's^h<LÂ á<a`m-S^¾Â[<L-o-E<&#-A_[-L'A&-` [<l#'LA-
"Allah, there is no God but He. To Him belong the Most Beautiful names"
(Surah Taa Haa 20:8)
Everything which exists has attributes or qualities by which it is known. We learn in
science that animals are different from plants due to certain attributes. Animals can move and
the majority of them take care of their young, whereas plants do not have these
characteristics.
Similarly, each of Allah's name describes a certain attribute which only belongs to Him.
For example, Allah calls Himself al-Awwal ( <O-#A-&Â-) The First, which means that before
anything was, Allah was. Nothing existed before Allah, because Allah created everything. A
student may be called the first in the class or the first in a race, but he cannot be the first
before everything. Neither Allah's names nor His attributes are the same as those of His
creation. We should not give Allah the attributes of His creation nor should we give the
creation His attributes.
The key principle when dealing with Allah's attributes is given in the Holy Qur'an Surah
Ash-Shurah:
"There is nothing whatever like unto Him, And He is the One That hears and sees (all
things)." (Quran 42 : 11)

Although hearing and seeing are human qualities, when attributed to the Divine Being
they are without comparison in their perfection, unlike when associated with humans who
require ears, eyes, etc. and who are limited in their sight and hearing.

C. TAWHEED AL-IBAADAH: UNITY OF WORSHIP
The third category is "Tawheed al-Ibaadah" means maintaining the unity of worship
or "Ibaadah". Ibaadah is derived from Arabic word "Abd" meaing slave or servant. Thus
Ibaadah means servitude and worship. Salah is one of the highest forms of Ibaadah i.e.
worship but is not the only form. People misunderstand that worship of Almighty God only
means ritual prayers but the concept of worship in Isalm includes total obedience, submission
and servitude. Following the commandments of God and abstaining from things He has
forbidden is Ibaadah (worship) and this worship is only due to Allah alone and to no one else.
Unity of Worship means that we direct of all our prayers only to Allah, because He is
the only one Who is able to answer our prayers. Some people say if you want to complain to
the director of schools, you as a student can not go directly to his office. You should speak to
your teacher who will talk to the principal, who, in turn, will take your complaint to the
director for you. In the same way, it is better to ask someone close to God, like the prophets
or saints, to carry your prayers for you. Such a belief makes Allah like humans who require
intermediaries. However, Allah is different, He hears and knows all things, so there is no
need for anyone to carry our prayers to Allah for us. Allah has said in the Quran:
"And your Lord said, 'Call on Me (in prayer) and I will answer you'." (Surah Ghaafir
40:60)
Therefore, to pray to Prophet Muhammad (peace be on him) or other righteous people

whom some people call "Saints," hoping that their prayers will reach Allah and be answered
through them is "Shirk" the greatest of all sins.
It should be noted that worship in Islam includes more than just our prayers. If we
follow someone who makes "Halaal" (permissible) what Allah has made "Haraam"
(forbidden) or viceversa, we are also worshipping them.
All three categories of "Tawheed" to be followed simultaneously.
Only believing in the first two categories of "Tawheed" without implementing
"Tawheed al-Ibaadah" (Unity of Worship) is useless. The Qur'an gives the examples of
"Mushrikeens" (idolaters) of the Prophet's time who confirmed the first two aspects of
"Tawheed." It is mentioned in the Holy Quran :
Say: "Who is it that sustains you (in life) from the sky and from the earth? Or who is it
that Has power over hearing And sight? And who is it that brings out the living from the
dead And the dead from the living? And who is it that Rules and regulates all affairs?

They will soon say, "Allah". Say, "Will you not then Show piety (to Him)? "
(Quran 10:31)
Thus "Tawheed al-Ibaadah i.e. maintaining the unity of worship is the most important
aspect of "Tawheed".
Allah, the Supreme Being, Creator, and Lord of all, who alone is to be worshipped and
from Whom alone help is to be sought, that man is endowed with vast capabilities so that he
can conquer and subjugate the forces of nature and make them serve his purpose, and that all
men are equal.
To carry these principles into practice the Muslims are
enjoined on the one hand to pray to God and on the
other to reflect on His creation.
The doctrine of Divine Unity finds the clearest expression in four short sentences:
$¨ d^L-o^Y<ù^L-O- ¨d^l_Y-ù^L- $£ d<m-u#-LAÒA- $£ d%H-A-ÒAo-E<ø^Q<
$¡ d%H-A- Ao=f<|< [>L#-ú^\<Y-ù^L-O-

"Say, He, God, is One; God is He on Whom all depend; He begets not, nor is he begotten;
and none is like Him" (Quran 112:4).
These four short sentences negative the four kinds of polytheism that prevailed in the
world before Islam, a belief in the plurality of gods or the plurality of persons in Godhead, a
belief that other things possess the perfect attributes of the Divine Being, a belief that anyone
may be specially related to Him as son or father, and a belief that others may do what is
ascribable only to the Divine Being.
Every Prophet taught the unity of God and that this doctrine was the original basis of all
religions. The first message of every prophet to his people, according to the Quran, was:
"Serve God, you have no God other than Him"
(Quran 7:59, 65, 73, 85), or
"You shall not serve any but God".
Quran (11:25, 50, 61, 84) and so on.
And this doctrine is described as the universal teaching of all the prophets:
" And We did not send before thee any apostle but We revealed to him
there that is no God but Me, therefore serve Me"
Quran (21:25).

Having established that the Unity of God was taught by every prophet who appeared in
any part of the world and that polytheistic doctrines were introduced afterwards into the
teachings of the prophets, the Holy Quran invites the followers of all religions to come back
to that pure teaching as the basis of an understanding:
"Say, O followers of the book! come to an equitable proposition between us and you that
we shall not serve any but God and that we shall not associate aught with Him and that
some of us shall not take others for lords besides God." Quran (3:63).
Now it must be born in mind that according to the Holy Quran prophets appeared among
all the nations of the world, and, therefore, all the nations are the people of the Book. The
verse quoted above, therefore, requires all the nations of the world to come to an
understanding by finding out the common element in the different religions, and that common
element would form the basis of a religion of humanity. The existence and oneness of God, is
the pure teaching of the prophets. And this common element, the Unity of God was thus in its
pristine purity re-established by the Holy Quran.
The doctrine of Divine Unity as taught in the Holy Quran is that it does not here remain a
mere religious dogma. On the other hand, it is taught as a principle of action to be carried into
practice, and is made the basis of the advancement of humanity to a higher goal.
In fact, (Iman) Faith according to the Holy Quran is not simply a conviction of the truth
of a given proposition; it is essentially the acceptance of a proposition as a basis for action.
"Those who believe and do good" is the ever-recurring description of the believers, and in
making belief and actions so closely related to each other, the Quran has shown that no belief
is acceptable unless it is carried into practice. And it is for this reason that even the believers
are asked to believe!
"O you who believe! believe in God and His Apostle" Quran(4:136);
"O you who believe! be careful of your duty to God and believe in His Apostle".
Quran (57: 28).
A belief in any doctrine is meaningless unless that belief is made the basis of an action,
and this is what is meant by calling upon the believers to believe.
Such is also the belief in the Unity of God. The idea that man shall not bow before others
than God because the Lord God is a jealous God finds no place in the Quran. Nay, "shirk"

(associating gods with God) is condemned because it demoralises man, and Divine Unity is
taught because it brings about the moral elevation of man.
Belief in Divine Unity does not in any way add to the glory of God,
nor does "shirk" detract from it in the least.
Man is described in the Holy Quran as "Khalifa" or vicegerent of God, to show that he is
gifted with the power of controlling the rest of creation (2:30). And he is thus placed above
the whole of creation, even above the angels, who make obeisance to him (2:34). He is told
expressly that he has been made to rule the world.
If, then, man has been created to rule the universe, and he is gifted with the power and
capabilities to subdue everything and to turn it to his use, does he not degrade himself by
taking other things for gods, by bowing before the elements of nature which he has been
created to conquer and rule? This is the view of Divine Unity which the Holy Quran puts
forth. It denounces "shirk" because "shirk" degrades man and makes him unfit for the high
place for which he has been created.
The Holy Quran came with a new message altogether. It revealed a God who was not the
God of this or that nation but who was Rabb-ul-'alamin, the Lord, the sustainer, and the
Nourisher of all nations and of all the worlds. The Quran never speaks of the Lord of the
Arabs or the Lord of the Muslims.
The Lord of the Quran is the Lord of the worlds (1:1),
the Lord of the heavens and the earth (37:5),
the Lord of the easts and the wests (70:40).
He is the Lord of the Muslims as well as the non-Muslims, the Lord even of the enemies
of the Muslims.
Allah is the only God and Allah is He besides whom there is no God, the ever living
and for Allah there is no beginning nor end. Allah is the Creator, the Most Merciful, Most
Gracious, the Exalted in Might, the Self - subsisting, the Cherisher, the Lord who sees and
hears entirely, the Sustainer of the world and Allah has power over all things and He is
exalted in power.
All success is in the hand of Allah. The nature of Allah is very firm and accurate and
perfect. The attributes of Allah are also firm and perfect and accurate. We cannot think with
our minute and inferior mind about the nature of Allah.
The scholars of religion gave an example to show that we are unable to think about
the nature of Allah. Let us dig a hand pit beside the ocean. As we cannot pour all the water of
the ocean in the small pit dug by our hand, so we cannot put the nature of Allah in our brain.
Therefore we should not think about the nature of Allah, we should think only about
His Attributes.
There are many Attributes of Allah. No one knows actually how many Attributes of
Allah exists.
The scholars of the religion stated that Allah described His ninety nine Attributes in
the Holy Quran.
1. Allah is the Creator.
2. Allah is the Lord.
3. Allah is the Sustainer, the Bestower of Sustenance.
4. Allah can suddenly alter the forms of the things.
5. The treasury of Allah is very wide and immeasurable.
There is no creator except Allah.

Allah is the Creator.
Allah created the heaven. So also Allah created the earth. Allah created fire, so also
Allah created water. As Allah created the sun, so also Allah created the moon. The things
such as the stars, the planets, meteors, galaxies in the heaven are also created by Allah. The
things in the heaven which we cannot see and we do not know are also created by Allah.
The first floor of the heaven is created by Allah. The second, the third, the fourth, the
fifth, the sixth, the seventh floors in the heaven are also created by Allah respectively.
Allah created the mountains and the forests, so also Allah created the seas and the
oceans. The things and creatures with life and without life, that we can see and we cannot see,
are also created by Allah.
Allah created all the things that Allah intends to create by His command “Be it” and it
is formed.
We the human beings are created tenderly and fondly by Allah with His powerful
hand.
Allah creates everything, He is the sole Creator.
Today in the world, there are six billion human beings. Allah is the sole Creator in
creating the features and forms of these human beings distinctly.
We will never be able to compose and explain about the creation of Allah.

There is no Lord except Allah.
Allah is the Lord who governs.
As Allah created the sun, the moon and the earth, they are not revolving and moving
around by their own will, they are revolving and moving around in line with their courses
planned and managed by Allah. If the earth change its moving course fixed by Allah and with
its own will if it moves a little forward towards the sun, we, the human beings, will be burnt
and destroyed. So also if the earth moves a little back from the sun then we, the human
beings, will freeze and die. Everything exists under the plan and management of Allah.
The rise and fall of the tide are also caused by the will, plan and command of Allah.
Allah makes the water flow from the stream to the rivers, so also Allah makes the water flow
from the rivers to the seas and oceans. Allah makes the water-vapour from the seas and
oceans, so also Allah makes the rain clouds from the water-vapour. Allah makes these rain
clouds into rain drops and it is Allah who makes the rain drops fall. Allah freezes some of
these rain drops and also Allah is the creator who changes these rain drops into ice - covered
mountains. Allah makes these ice melt and flow into the marsh, springs, creek and the drains.
These are not flowing with the wish of any other creature except under the plan and
management of Allah.
So also it is not that we can see for we have eyes, and we are hearing for we have
ears. Because Allah shows us that by creating many people who have eyes but they cannot
see. Allah shows by creating many people who have ears but they cannot hear. So also, it is
not that we can talk for we have mouths. We can talk because Allah gave us the strength to
talk. So also it is not that we can eat and taste the food for we have mouths. Only Allah
makes us feel the taste. It is because our mouths and tongues cannot eat and feel taste when
we are unhealthy. Every respective part of our body is under the wish and possession of
Allah. Allah makes nourishment from the food we eat. Allah makes us unhealthy from these
foods.
It is not that our body grows and gets strength for we eat. Father eats this food, this
cooked rice and also the son eats the same. The son body grows and gets strength. Father also
eats the same food but his strength slowly diminishes. If Allah makes such food benefitable,
then only that food will thrive benefit. It is all under the management and plan of Allah.
Thus everything is under the power of Allah, so also everything is happening and
changing under the will of Allah.

No one but Allah is the Sustainer
Today Allah, the Lord is sustaining six thousand million human beings. It is not that
we can make a living by opening shops. It is not that we can make a living by cultivating the
land. Allah is the only Sustainer for Allah feeds the fishes that are in the sea and ocean, the
creatures in the forests and mountains, the insects in the air, the virus that we cannot see and
other creatures. These creatures do not open shops nor do they cultivate the land.
So also Allah has been feeding and fulfilling the necessities of all the human beings
and creatures from the beginning of the world and Allah, the Sustainer shall feed the future
generation of men and creatures.
THE KINGDOM OF ALLAH
"Allah! There is no god but He - the living, the self-subsisting, Eternal. From Allah,
verily nothing is hidden on earth or in the heavens. He it is Who shapes you in the wombs as
He pleases. There is no god but He, the Exalted in Might, the wise".
(Quran 3 : 2 - 5-6)
The Kingdom of Allah is everything. Other things are incidental, and really do not matter
worldly greatness or success may be a means to an end, but it may also be a hindrance to true
spiritual greatness. Allah is the goal of the righteous man's whole attention and desire.
Allah's glory shines through all the universe.
Allah's care for His creatures is universal.
His Revelation is for all-ignorant and lowly as well as learned and high-placed - now and
forever.
Who can describe the nature of Allah?

The living, the eternal: His Throne extends over worlds and worlds that no imagination
can compass. His truth is clear as day light: how can compulsion advance religion? The keys
of Life and Death, and the mysteries of everything around us, are in His hands.
The nature of Allah is here indicated to us in a few words (Quran 112:1-2-3-4), such as
we can understand. The qualities of Allah are described in numerous places in the Holy
Quran, e.g., in 59:22-24, 62:1, and 2:255. Here we are specially taught to avoid the pitfalls
into which men and nations have fallen at various times in trying to understand Allah.

The first thing we have to note is that his nature is so sublime, so far beyond our limited
conceptions, that the best way in which we can realise Him is to feel that He is a Personality,
"He", and not a mere abstract conception of philosophy. He is near us; He cares for us; we
owe our existence to Him.
Secondly, He is the One and Only God, the Only One to Whom worship is due; all other
things or beings that we can think of are His creatures and in no way comparable to Him.
Thirdly, He is Eternal, without beginning or end, Absolute, not limited, by time or place
or circumstance, the Reality before which all other things or places are mere shadows or
reflections.
Fourthly, we must not think of Him as having a son or a father, for that would be to
import animal qualities into our conception of Him.
Fifthly, He is not like any other person or thing that we know or can imagine: His
qualities and nature are unique.
Allah, the Eternal, Absolute. The latter implies:
(1) that absolute existence can only be predicted of Him; all other existence is temporal or
conditional; Allah is absolute existence. It does not depend on any other person or any other
thing. And it is worthy of all praise, for it is all-good and comprises every possible
excellence.
(2) that He is dependent on no person or things, but all persons or things are dependent on
Him, thus negativing the idea of gods and goddesses who ate and drank, wrangled and
plotted, depended on the gifts of worshippers etc.
Great power of Allah, the God
"All that is on earth will perish : But will abide(forever) the Face of the Lord- Full of
Majesty, Bounty and Honour".
Quran 55:26-27)
The most magnificient works of man-such as they are - are but fleeting. Ships, Empires,
the Wonders of Science and Art, the splendours of human glory or intellect, will pass away.
The most magnificient objects in outer nature - the mountains and oceans , the sun and moon,
the constellation orion and the star sirius - will also pass away in their appointed time. But the
only one that will endure forever is the "Face" of Allah. Face expresses Personality, Glory,
Majesty, Inner Being, Essence, Self - all the noble qualities which we associate with the
Beautiful names of Allah.
An appeal to Allah's most wonderful universe should at once convince a thinking mind of
man's nothingness, and Allah's power, glory, and goodness. Man's term here is fleeting. If he
is not warned by the great Signs, and the Messages which call his attention to them, is he
capable of any faith at all?
"The most beautiful names belong to Allah: so call on Him by them;

(Quran 7:180)
As we contemplate Allah's nature we can use the most beautiful names we can think of, to
express His attributes. There are hundreds of such attributes. In the opening surah , we have
these indicated in a few comprehensive words, such as Rahman (most Gracious), Rahim
(most Merciful), Rabbal alamin (Cherisher and sustainer of the worlds). Our bringing such
names to remembrance is part of our Prayer and Praise. But we must not associate with
people who use Allah's names profanely, or so as to suggest anything derogatory to His
dignity or His unity.
"Of Him, seeks (its need) every creature in the heavens and on earth: Everyday in (new)
Splendour doth He (shine)!" (55:29)
Every single creature depends on Allah for its needs : of all of them the Cherisher and
Sustainer is Allah: Seek (its needs) : does not necessarily mean 'seek them in words' : what is
meant is the dependence : the allusion is to the source of supply.
Sha'n : state, splendour; aim, work, business, momentous affair. Allah is still the directing
hand in all affairs. He does not sit apart, careless of mankind or of any of His creatures. But
His working shows new Splendour everyday, every hour, every moment.
Allah is He besides whom there is no god, the Ever-living, the self-subsisting by whom all
subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever
is in the earth is His; who is he that can intercede with Him but by his permission? He
knows what is before them and what is behind them, and they cannot comprehend
anything out of his knowledge except what He pleases; His knowledge extends over the
heavens and the earth, and the preservation of them both tires Him not, and He is the Most
High, the Great.
(Quran 2:255)
ALLAH'S CREATURES! WHICH FAVOURS OF ALLAH WILL YE DENY?

Most Gracious is Allah, Who reveals Himself in the Quran, in man's intelligence, and in
the nature around man. Balance and Justice, Goodness and Care are the laws of His worlds.
Created from clay, man can yet comprehend the Lord of the Easts and wests, Him Who
sustains all His creatures, Him who bestows the Jewels of Life and Faith, Him who abides
when all else perisheth, Him Whose Eternity is the Hope of man's Future, the Lord
Everlasting of Justice and Glory and Bounty and Honour!
Which, then, of the favours of your Lord will ye deny?
The Revelation comes from Allah Most Gracious, and it is one of the greatest Signs of
His grace and favour. He is the source of all Light, and His light is diffused throughout
the universe.
Allah is the Light of the heavens and the earth, high above our petty evanescent lives, He
illumines our souls with means that reach our inmost being. Universal is His light, so pure
and so intense that grosser beings need a veil to take His rays: His elect are e'er absorbed in
prayer and praise and deeds of love, unlike the children of Darkness, struggling in Depths
profound of vanities false. All Nature sings to the glory of Allah, and men of fraud and
hypocrisy are but rebels in the Kingdom of Allah.
Among the highest and greatest of the gifts of Allah is His Revelation, which is the
Criterion by which we may judge between right and wrong-between false and true worship,
between the Message that comes from Allah and the forgeries of men, between the Real in
our eternal future and the fancies by which we are misled. The prophets of Allah come as
men to live among men and guide them.
Allah is most kind and gracious and generous with His gifts of all kinds, material and
spiritual. But men do not understand, and are ungrateful in forgetting the Giver of all and
setting up false objects of worship and false standards of pride.
There is nothing that man can do but Allah is a witness to it. We may deeply engrossed in
some particular thing and for the time being be quite unconscious of other things. But Allah's
knowledge not only comprehends all things. but has all things actively before it. Nothing is
hidden from Him. And His knowledge has another quality which human knowledge has not.
Human knowledge is subject to time, and is obliterated by time. Allah's knowledge is like a
Record and endures forever. And His Record has a further quality which human records have
not. The most permanent human record may be quite intelligible to those who make it but
may be ambiguous to others and may become intelligible with the progress of time, as
happens almost invariably to the most enduring inscriptions from very ancient times: but in

Allah's "Record" or knowledge there is no ambiguity, for it is independent of time, or place,
or circumstance. This is the force of "Mubin" ("clear") here.
Allah's all-embracing knowledge and constant watchful care over all His creatures, may
be a source of fear to sinners, but there is no fear for those who He honours with His love and
friendship - neither in this world nor in the world to come.
"Behold! verily on the friends of Allah, there is no fear, nor shall they grieve."
(Quran 10:62)
Note how the evidences of Allah and His beneficence are set out in four groups. (1) Look
to external nature on the earth around you (verses 6-7); (2) your own nature, physical, mental
and spiritual (verses 8:11); (3) the starry heavens, and the glory of the sun (verses 12:13), and
(4) the interdependence of earth, air and sky in the cycle of water, clouds, rain, corn and
gardens, all serving in their several ways to further the whole plan of the world as it affects
us. Can you not then believe that a Creater who does this will sort out Good and Evil on an
appointed Day with real justice and power.
Allah's Signs are many and so are His mysteries: yet each does point to His Unity,
Goodness, Power and Mercy. There is none like unto Him. His teaching is one and men that
split up His standard Religion are but following their own lusts. Ungrateful are they to give
part-worship to others, when all worship and praise and glory are due to Him and Him alone,
in Whom we have our life and Being !
"It is Allah who begins (the process of) creation. (Quran 30: 11)
Nothing exists of its own accord or fortuitously. It is Allah who originates all creation.
What appears to be death may be only transformation; for Allah can and does recreate. And
His creative activity is continuous. Our death is but a phenomenal event. What we become
after death is the result of a process of recreation by Allah, Who is both the source and the
goal of all things, when we are brought back to him, it will be as conscious and responsible
beings, to receive the consequences of our brief life on this earth.
The life of this world is but empty: What is serious is the life of hereafter. Allah's
wisdom pervades the whole of his Creation, and in His hands are the keys of the unseen,
and the secrets of all that we see.
Allah's loving care doth encompass us round through out life, and delivers us from
dangers by land and sea. He is the only Protector: How can we then forget Him or run after
things that are mere creatures of His.

Jesus did feed his disciples by miracles, But he claimed not divinity: he was a true
servant of Allah to Whom doth belong the dominion of the heavens and the earth: Glory
and power are His and His alone.
Allah's knowledge is supreme and all-reaching. He is perfect in knowledge and Power
and justly enforces His law.
But there are other attributes of His, which concern us even more intimately; e.g., He
forgives sin and accepts our repentance when it is sincere and results in our change of heart
and life: but He is also just, and strict in punishment, and so no loophole will be left for evil
except in repentance. And further, all His attributes reach forward to everything: His mercy,
as well as His knowledge and Justice; His Bounties as well as His punishment.
Allah's knowledge and attributes are perfect, and everything around us proclaims this.
We are surrounded by His Signs. It is only want of faith that will make people dispute
about them.
Whatever is in the heavens and the earth declares the glory of Allah and He is the
Mighty, the Wise. He is the Kingdom of the heavens and the earth; He gives life and
causes death; and He has the power over all things.
He is the First and Last and Ascendant over all and the knower of the hidden things, and
He is cognizant of all things. He it is Who created the heavens and the earth in six periods,
and He holds control on the throne; He knows that which goes deep down into the earth and
that which comes forth out of it, and that which comes down from the heaven and that which
goes up into it, and He is with you wherever you are; Allah sees what you do. He is the
Kingdom of the heavens and the earth; and to Allah are (all) affairs returned. He causes the
night to enter in upon the day, and causes the day to enter in upon the night, and He is
Cognizant of what is in the hearts.
Believe in Allah and His Apostle and spend out of what He has made you to be
successors of ; for those of you who believe and spend shall have a great reward.
Hast thou seen him who takes his low desires for his god?
(Quran 25:43)
This verse shows how broad is the idea of "shirk" or polytheism according to the Holy
Quran. It is not simply worship of idols that is condemned, but blindly following one's desire
is equally condemned as idolatry.
Who is the Lord and Sustainer of the Worlds? It is Allah.

Gracious is Allah to His servants : He gives Sustenance to whom He pleases : And He
has Power and can carry out His Will.
(Quran 42: 19)
The attribute of Allah- Latif : so kind, gracious, and understanding, as to bestow gifts
finely suited to the needs of the recipients "Servants" here seems to include all men, just and
unjust, for Allah provided for them all. "Sustenance" refers to all that is necessary to sustain
and develop life in all its phases, spiritual, moral and mental as well as physical. Allah Most
Gracious is the source of all our Sustenance.
" To whom He pleases" is not restrictive, but modal "Allah provides for all, but His
provision is according to His wise Will and Plan, and not according to people's extravagant
demands". He can provide for all, because He has complete power and can carry out His will.
If we persist in looking to vanities for our sustenance, we are pursuing a mirage and, if we
examine the matter, we are only following obstinate impulses of rebellion and impiety.
In Allah's created world, there are all kinds of forces and counterforces, especially those
put in motion by beings who have been endowed with some sort of will. The forces of good
may be compared to light, and those of evil to darkness. Allah can cleave the depths of
darkness and produce light (6:96), and therefore we should cast off fear and take refuge in
divine guidance and goodness.
The cleaving of darkness and the mainfestation of light may be understood in various
senses: (1) literally, when the darkness of the night is at its worst, rays of light pierce through
and produce the dawn; (2) when the darkness of ignorance is at its worst, the light of Allah
pierces through the soul and gives it enlightenment : (24 : 35); (3) non-existence is darkness,
and life and activity may be typified by light. The author and source of all true light is Allah,
and if we seek Him, we are free from ignorance, superstition, fear and every kind of evil.
Our trust in Allah is the refuge from every kind of fear and superstition, every kind of
danger and evil. The best guard against these is trust in Allah with purity of heart.
And yet you worship other gods? No one can be equal to Him, anymore than darkness is
equal to light. Your other gods have created nothing by which you can be misled? No indeed;
He is the only Creator, the One and Supreme.
Allah is All - in - All : follow His Law and His light, and obey His prophet, who invites
you to deeds of goodness and charity. Strive and spend your resources and yourselves in the
cause of Allah: He will grant you a light to go before you and guide you to your Eternal Goal,
where no Evil can enter. When success crowns your efforts, even then is the time to humble
yourselves before Allah, in sincere witness to His love. The pleasures here below are

deceptive: be foremost in seeking Allah and His Good pleasure: trust Him: be not like those
who mistook mere renunciation of the world for Allah's service. Allah's Grace is for all : be
your love and your service for all.
Proclaim the Message of Allah and pray to him for purity and guidance
{Without the command of Allah, no creatures can give nor they have any strength. In
Quran it is described as “Taw heed” (i.e., no creature has any strength except Allah}
Allah is the Lord to be worshipped and we depended upon Allah as well. Allah is
unduely exalted in might and well sufficient in power and glory.
There is no beginning nor end for Allah and Allah is the Eternal Lord (Kadimun). All
praise is due to Allah only, for Allah preserves the whole universe. As all the creatures are
existing under the command of Allah, so only Allah is to be worshipped and Allah is to be
depended.
O Allah, the Lord, show us the (Siratal - mustaqeem) true and right path, so as to get
the satisfaction of the Lord in leading our lives with the subsistence of your beloved
"Habibullah" Prophet Muhammad (Sallallahu alaihi wasallam).
ùyHRRofGaY ùyHRaY úmHRaY ÕAaY
O Allah, the most Merciful, the most Gracious, the sole Forgiver, show us the right
path and the way of those on whom Thou has Bestowed Thy Grace. O Allah, please forgive
our great and small sins by Your Grace and Sympathy and deliver us from the wrong path of
those who earned the wrath of the Lord.
We do not compare the power and glory and the attributes of Allah with any other
thing. Please include us (We Ummah) among the faithful of the Lord (Muslemun Haneefun)
as if hammering the nail in our heart of Ummah that Allah is incomparable and there is no
one who can compete with the Lord.
O Allah, please grant us (the Ummah) the strength to obey, practice and strive during
our life span the commandments of Allah and the systems and practices (Sunnah) of the
Prophet Muhammad (Sallallahu alaihi wasallam) as done by the Sahabah who were admired
and satisfied by the Lord.
O Allah we supplicate that in assuming the responsibility of the religion, give us the
strength to follow in the footsteps of the faithful Sahabah and to award us (the weak Ummah)
a bit of the bravery and firmness of the faithful Sahabah.
***** -*****

Divine Attributes
$ù<y^\_h-LÂù<y^l_i-LÂé-NÂ-/-N#-A_©an-t-m^l#-I-aM-&#-A_ a`n-L-ù-lÎ_&-/-n-h'b^S< (Quran 2:32)
Meaning: " Glory to Thee: of knowledge we have none, save what Thou hast taught us:
in truth it is Thou Who are perfect in knowledge and wisdom."
Almighty Allah is Omnipotent, Omnipresent and Omniscient.
Allah only is the Creator and Sustainer of the whole universe.
Allah invented and created with His own intelligence. Besides

He organized it to be compatible with the natural laws.
The word Allah is used in the Holy Quran as the proper name of the Divine Being,
while He is mentioned by a number of other names every one of which refers to one of His
attributes. Allah comprising all the attributes by which He is known.
Each attribute of Allah is unique, and possessed by Him alone. Not only does Allah
possesses unique attributes, but also each attribute of Almighty God is sufficient to identify
Him.
The Quran gives no less than 99 different attributes to Almighty God and the
crowning one is Allah. The Quran refers to Allah as Ar-Rahmãn (Most Gracious), Ar-
Raheem (Most Merciful) and Al-Hakeem (All - Wise) among many other names.
The word Allah, occuring 2,799 times, is, of all the names of the Divine Being, of the
most frequent occurrence in the Holy Quran.
Allah is plainly stated to be above all material conceptions; “Vision comprehends him
not and he comprehends all vision” (6:104). And He is not only above all material limitations
but even above the limitation of metaphor: “Nothing is like a likeness of Him” (42:11) Such
is the transcendentally pure conception of the Divine Being.
Of the attributes of the Divine Being, the one that occupies the first place in the Holy
Quran is “Rabb, which, for want of a proper word, is translated as Lord. The word in Arabic,
however, carries a far grander idea than its English rendering.
Rabb is the Lord who not only gives to the whole creation its means of sustenance,
but has also beforehand ordained for each kind a sphere of capacity and within that sphere

provided the means by which it continues gradually to attain its goal of perfection. It is the
attribute which, after Allah is mentioned most frequently occuring 965 times in the Holy
Quran; and, lastly, it is the name in which God is most often addressed in prayers.
It may be noted here that the Quran adopts the word “Rabb” instead of the word “ab”
(meaning father) which was frequently used by Jesus Christ in addressing God, because the
significance carried by the word “ab” is very limited in comparison with the grand idea
contained in the word “Rabb”. Another peculiarity regarding this attribute may be noted here.
It is never used absolutely but always my Rabb or our Rabb or your Rabb, or thy Rabb or
Rabb of the world. The reason is plain. The Nourisher or Sustainer can only be spoken of in
relation to something which he nourishes or sustains. And He is spoken of repeatedly as the
Rabb (or Sustainer) of believers as well as unbelievers, of the Muslims as well as their
opponents, which is a clear evidence of the broadness of the conception of God in Islam.
Next to Rabb in importance are the closely related names Rahmãn and Rahim,
translated as Beneficient and Merciful respectively. They occur 400 times in the Quran, while
the same attribute in verb form - showing of mercy - occurs about 170 times, bringing the
total to about 570. No other attribute, with the exception of Rabb, is so frequently repeated.
These two attributes not only occupy the highest place after Rabb with regard to the
frequency of their occurrence, but their importance is also indicated by bringing them in
immediately after the attribute Rabb in the opening chapter, and further by heading with them
every chapter of the Holy Quran in the well-known formula Bismillãhir - Rahmãnir-Raheem.
Both these words are active participle nouns of different measures from the same root rahmat,
which signifies tenderness requiring the exercise of beneficence and thus comprises the idea
of love and mercy.
RAHMÃN AND RAHI'M

“Rahmãn” is of the measure of fa' lãn and indicates the greatest preponderance of the
quality of mercy, and “Rahi'm” is of the measure of fa' il and expresses a constant repetition
and manifestation of that quality. The attributes of mercy in Ar-Rahmãn is manifested, before
man comes into existence, in the creation of things that are necessary for his life here and
therefore shows the loving care of God for his creatures, while the same attribute in “Ar-
Rahi'm” is manifested over and over again when man has done something to deserve it.
Hence the two words are applicable to two different states of the exercise of mercy in God,
the first to that state when man has not done anything to deserve it and God exercises His

unbounded mercy in bestowing His gifts on him, and the second to that when man does
something to deserve His mercy, and His mercy is, therefore, repeatedly exercised for him.
These two attributes which are the oftest recurring attributes of the Divine Being in the Holy
Quran, thus give expression to the unbounded love and mercy of God which is really the
chief theme of the Holy Quran.
Thus it is Rahmãn Who creates for man all those things which make his life possible
on this earth, and it is “Rahi'm” Who gives him the fruits of his labour; or again, it is
“Rahmãn” Who by His revelation, shows the right way to man to develop his faculties, and it
is “Rahi'm” who rewards the faithful for the good they do.
The mercy of the Beneficient God (Rahmãn) was so unbounded that He could show
mercy even to those who had done nothing to deserve it.
It is not only the frequent occurrence of the two names “Rahmãn” and “Rahi'm” and
the importance attached to them by placing them at the head of each chapter that shows that
the quality of mercy is, according to the Holy Quran, the most predominant of all qualities in
God, but the Holy Book has gone further and laid the greatest stress in explicit words on the
immeasurable vastness of Divine mercy. A few examples are quoted below;
“Your Lord has ordained mercy on himself ” (6:54)
“Your Lord is the Lord of all-encompassing mercy” (6:148)
“And My mercy encompasses all things” (7;156)
“In the grace of God and in His Mercy they should rejoice” (10:58)
“Our lord! Thou embracest all things in mercy and knowledge” (40:7)
“O My servants! who have acted extravagantly against their own souls, do not despair
of the mercy of God, for God forgives the sins altogether” (39:53)
Rabb (the Giver of Sustenance)

So great is Divine mercy that it encompasses the believer and the unbeliever alike.
According to the Holy Quran mercy is the most preponderating attribute of God. And in fact
the name “Rabb” (the Giver of sustenance) is also indicative of Divine mercy, for providing
for his creatures, whether they deserve it or not, is due to His unbounded mercy alone.
“Rabb” signifies the fostering of a thing in such a manner as to make it attain one
condition after another until it reaches its goal of completion. Hence “Rabb” is the Author of
all existence, Who has not only given to the whole creation its means of nourishment but has
also beforehand ordained for each a sphere of capacity and within that sphere provided the

means by which it continues to attain gradually to its goal of perfection. It will thus be seen
that the word Rabb, which for want of a better word, I render as lord, conveys a far nobler
and grander idea than the word ab or father, which has comparatively a very limited
significance.
GHAFUR (Forgiving)
The next name is point of importance is “Ghafur” (Forgiving) so far as the frequency
of its occurrence in the Holy Quran is concerned, for along with the other cognate forms
“Ghafir” and “Ghaffãr” and along “ghafr”, it occurs 233 times in the Holy Quran. Now
forgiving is again a defective rendering for the original “Ghafûr”, for the Arabic word carries
a double significance. The root word “ghafr” means the granting of protection, and “Ghafûr”
therefore means the Granter of protection against sin or against the punishment of sin.
Forgiving carries only the latter of the two meanings, and the other significance, which is
really the more important, viz., that God is also He who grants protection to his servants
against the commission of sin, is not covered by it.
Another point which must be borne in mind in this connection is that God's attribute
of forgiveness towards man is not limited by any consideration, the sins may be few or many
and the sinful one may be a Muslim or a non-Muslim, see 39:53. Nay, He is spoken of as “the
Forgiver of sins and the Acceptor of repentance” (40:3), so that He forgives even if there is
no repentance. And elsewhere He is described as “Worthy to forgive,” which is explained as
meaning that even if man is not worthy of being forgiven, yet the quality of forgiveness is
exercised towards him because God is worthy to forgive. Such is the vastness of the
conception of forgiveness of God as taught by the Holy Quran.
I now wish to draw the reader's attention to one notable point. It will be noticed that
the attributes of God which most frequently occur in the Holy Quran also those which are
given in the opening chapter which is looked upon as the quintessence of the Holy Quran,
and further that they occur there exactly in the order of their importance.
MÃLIK (Master)
Allah, the proper name, occurs 2,799 times and comes first; “Rabb” occurring 967
times comes next; “Rahmãn” and “Rahi'm” occurring over 560 times, follow “Rabb.” But the
fourth attribute mentioned in the opening chapter is not “Ghafûr” or Forgiving which most
frequently occurs in the Holy Quran after the above three names; instead of that we have

“Mãlik” or Master (of the day of requital). The fact is that the name “Mãlik” or Master is
used here, and not king or judge, which names do occur elsewhere in the Holy Quran, to lay
stress on the attribute of forgiveness.
Mãlik and malik are two different words from the same root, the former signifying
master and the latter king. The adoption of the word Mãlik or Master is to show that God is
not guilty of injustice if He forgives His servants, because He is not a mere king or a mere
judge, but more properly a Master.
A judge or a king in his capacity as a judge is bound to do justice, and He cannot
forgive the offender, but a master has as much right to forgive as to punish. It is the duty of a
judge to hold the balance equally between two parties, and God is a judge, no doubt; but He
is more than a judge; He is the Master, and the guilty are only His creatures whom He can
forgive, to whatever extent He pleases, without any idea of injustice or favouritism being
attributed to him.
The first three attributes of the Divine Being as mentioned in the opening chapter are
all attributes expressing the unbounded love and mercy of God for His creatures, but the
picture drawn there would have been incomplete if it had left out altogether the punishment
of the evil-doers. But punishment is referred to in a word in which the preponderating idea is
still the idea of forgiveness and love, for it is a Master's dealing with His servants and
creatures, thus showing that though punishment is necessary, yet in the Divine scheme it is
meted out only when the ends of justice would fail altogether without it, and even then it is a
remedial measure.
All the other attributes of the Divine Being that are mentioned in the Holy Quran are,
as it were, offshoots of some one of the four essential attributes mentioned above.
He is “Al - Wãhid” or “Ahad” (the One),
“Al - Hayy” (the Ever-living),
“Al - Qayyûm” (the Self-Subsisting),
“Al - Ghañi” (the Self-Sufficient),
“Al - Awwal” (the First),
“Al - Ãkhir” (the Last),
“Al - Quddûs” (the Holy),
“As - Samad”(on whom all depend and He depends not on any),
“Al - Haqq” (the True)
As relating to the act of creation,
He is “Al - Khãliq” (the Creator),
“Al - Bãri” (the maker or the Creator of soul),
“Al - Musawwir” (the Fashioner of shapes),
“Al - Badi‘” (Wonderful Originator).
In relation to His love and mercy,
He is “Ar - Raûf” (the affectionate),
“Al - Wadûd” (Loving-Kind),
“Al - Lati'f” (the Benignant),
“At - Tawwãb” (the Oft-returning to mercy),
“Al - Hali'm” (the Forbearing),
“Al - ‘Afuww” (the Pardoner),
“Ash - Shakûr” (the Multiplier of rewards),
“As - Salãm” (the Author of peace),
“Al - Mu’min” (the Grantor of security),
“Al - Muhaimin” (the Guardian over all),
“Al - Jabbãr” (the Restorer of every loss),
“Al - Barr” (the Benign),
“Rafi‘ud darajãt” (the Exalter of ranks),
“Al - Wãsi” (the Ample-giving),
“Al - Wahhãb” (the great Giver),
“Ar - Razzãq” (the Bestower of sustenance),
In relation to His glory, power and greatness,
He is “Al - ‘Azim” (the Great),
“Al - ‘Aziz” (the Mighty),
“Al - Qãdir” or “Qadir” or “Muqtadir” (the Powerful),
“Al - ‘Aliyy” or “Mut‘ãl” (the High),
“Al Qawiyy” (the Strong),
“Al - Qahhãr” (the Supreme),
“Al - Mutakabbir” (the Possessor of every greatness),
“Al - Kabi'r” (the Great),
“Al - Kari'm” (the Honoured),
“Al - Hami'd” (the Praiseworthy),
“Al - Maji'd” (the Glorious),
“Al - Mati'n” (the Strong),
“Az - Zãhir” (the Ascendant over all),
“Zul - jalãl wal Ikrãm” (the lord of glory and honour)
In relation to His knowledge,
He is “Al - ‘Ali'm” (the Knowing),
“Al - Haki'm” (the Wise),
“As - Sami'‘” (the Hearing),
“Al - Khabi'r” (the Aware),
“Al - Basi'r” (the Seeing),
“Ash - Shahi'd” (the Witness),
“Ar - Raqi'b” (the Watcher),
“Al - Bãtin” (the Knower of hidden things)
In relation to His control of things,
He is “Al - Waki'l” (having all things in His charge),
“Al - Waliyy” (the Guradian),
“Al - Hafi'z” (the Keeper),
“Al - Malik” (the King),
“Al - Mãlik” (the Master),
“Al - Fattãh” (the greatest Judge),
“Al - Hasi'b” or “Hãsib” (One who takes account),
“Al-Muntaqim” or Zuntikãm (the Inflicter of retribution),
“Al - Muqi't” (the Controller of all things).
The Holy Qur'an defines that there are (99) Attributes of Allah. No one, except Allah,
has full-fledged attributes.
One of the Attributes of Allah is "Kadimun'. 'Kadimun' means there is no beginning
and ending and Allah is the Eternal God.
In Qur'an we will find that the definition of Kalimah (There is no god except Allah
Who is to be worshipped) is fully and completely defined.
Considering some of the definitions of the Attributes :
There is no Creator except Allah
There is no Governor except Allah
There is no fulfiller of one's wills and wishes except Allah
No one has eternal life except Allah
There is no one to love except Allah
There is no designer of physical form except Allah
No one sustains and looks after the creatures except Allah
No one has the fulfilled attributes except Allah
We should accept Allah's Almightiness and His Attributes without any question.
Those Honours and Almightiness are only relevant to Allah and should be accepted without
any exception. The rest (creatures and things) have no relevance with Allah's Almightiness
and Attributes.
We will become the patronage of true and faithful Muslims (Muslemun Hanifun) if
we hammer into our hearts that Allah's Almightiness and Attributes are incomparable with
any other things and there is no one equal to Allah and there is no competitor with Allah.
This means we made a covenant with Almighty Allah that we will spend our whole life
according to the commandments of Allah.
" Praise be to Allah, Lord of the worlds."

Glorified be Allah
And magnify Him with all magnificence
His nature is so sublime, so far beyond our limited conceptions,
that the best way in which we can realize Him is to feel that
He is a personality
So, the command belongeth only to Allah,
the Sublime, the Majestic.
Allah's glory shines through all the universe.
Allah's care for His creatures is universal.
He is the knower of invisible and the visible,
the Great, the most High.
***** - *****

The Power & Glory of Allah
THE POWER (QUDRAT) of ALLAH
© á+ý^W- ø#_|< ÷<L_aK-Òø_Q < (Quran 13:16)
Say : “ Allah is the Creator of all things:
$© <o^\<y-F- ú^|<[>L- -o^q<Y#- Â-a@=y^W-D-AR-A-A`X-A_ {>`r<MÂ-a`m-N#-A_ (Quran36:82)
Verily, when He intends A thing, His Command is, "Be ", and it is !
_rî-LÂýl-I- o't-SÂù#-C< ae-N-O^r-T- d+m-I-r_y^g-B_ _o'm's#-LAô-F-R- ^x_L#-AÒA-
r-M^ -&Âr<B#_d-Y<©ým#=s-M#< ø+J-&_ ^r_j^Y#-ø#%|<©r-m-q-LÂO- î-m^w#-LAr-k#-S-O-
$ -o^n<Q_o^T< ù^\<B#_R- á_a`q-l_B_ ù^\<l#-i-L- é_Y' '&Âø<u#_f-Y< (Quran13:2)
Allah is He Who raised The heavens without any pillars That ye can see; Then He established
Himself On The Throne (of Authority); He has subjected the sun And the moon (to His law)!
Each one runs (its course) For a term appointed. He doth regulate all affairs, Explaining the
Signs in detail, That ye may believe with certainty In the meeting with your Lord.
©Ar=e'NÂ-O- ý-S_AO-R- ae-y^F_ ø-i-J-O- -R^ -&Âd#-M- ^x_L#-Ao-E<O-

/-l_X' ý^F_ #-A_ ©R-ae-n#-LAø-y^L#-Aýw_g^Y< ú_y^n-CÂú_y^J-O^Z- ae-y^F_ø-i-J- _r'm-c#-LAø#_|<ú^M_O-
$© -O^r<\#-f-t-Y#-+o^q-L#_ é_ 'Y'&- (Quran13:3)
And it is He Who spread out the earth, and set thereon Mountains standing firm, And
(flowing) rivers: and fruit of every kind He made In pairs, two and two: He draweth the Night
as a veil O'er the Day. Behold, verily In these things there are signs for those who consider!
ae-y^F_ø-i-J-O#-aJ=O^r<B< á_ a`m-s#-LAýF_ ø-i-J- ^ x_L#-A?-r-b'T-
$© Ar=y^n_M#<Ar=m-Q-O#-aJ=r'S_ (Quran25:61)
Blessed is He Who made Constellations in the skies, And placed therein a Lamp And
a Moon giving light;
£ %aJ-A< ì%l^M_Ax-E'O#- %Ar-F< %xÎ-Ax-E' ú_Y^r-h^b-LÂ -r-M- ^x_L#-Ao-E<O-
$ AR=o^j<h^M#-Ar=j^H_O#-aK=Z-r^B- am-e<n-y^B- ø-i-J-O- (Quran25:53)

It is He Who has Let free the two bodies of flowing water: One palpable and sweet, And the
other salt and bitter; Yet has He Made a barrier between them, A partition that is forbidden to
be passed.
$ ù+Yô_q^T- ú_s-HÂ-ý^F_ -as-N^&^_A an-q^l-K- d^q-L- (Quran95:4)
We have indeed created man in the best of moulds.
r<h^b-LÂO#- %*-QÂ- }+r-j-W-ú^M_ _R^ -&Âý^F_aM- #-A-o^L-O-
^d-f_N-aM#-r+h<BÂ-]<i-b^S- {"d_i^B- ¥ú^M_ {<d#<m<Y-
$ ù%y^\_H- z%Y^z_I-,A #-A_ ©.Aé<m'l_|- (Quran31:27)
And if all the trees on earth were pens And the Ocean (were ink), With seven Oceans behind
it to add to its (supply), Yet would not the Words of Allah be exhausted (In the writing): for
Allah Is Exalted in power, Full of Wisdom.
Allah created everything with His own wisdom. After that He put them to be managed
evenly under the natural law.
Contemplating the greatness of the Power of Allah for a short time is nobler than
worshipping for seventy years.
The Power of Allah's creation is wonderful. We will come to know the greatness of
the Power of Allah if we think about the things Allah has created. Allah is the Creator who
can create without limit.
The creation of Allah from Hadhrat Adam till the day of Resurrection - all the human
beings, the creatures of the land and water, birds and every thing is wonderful. All these refer
to the Power and Glory of God. There is nothing in vain in the creation of Allah.
The Prophet Muhammad (Sallallahu alaihi wasallam) said that all the living beings
and the material things praise Allah. The crow also do praise Allah that one day the world
would be destroyed. The fowl also do praise Allah. The sun, the forests, the mountains, the
water, the land, the trees and the animals also praise and they also worship Allah.
The trees are in "Kayaam" (praying in the form of standing), the mountains are in
"Kai-dah" (praying in the form of sitting), the camels, the cows, the buffaloes are in "Ru-kuh"
(praying in the form of kneeling), the creatures that walk crouching are in Saj-dah (praying in
the form of prostration)

The Prophet Dawood (may peace be upon him) was sitting in his palace and he saw a
very tiny insect come flying and the thought that Allah had created this insect without any
purpose came to his mind. Allah did not like his thought and Allah with His power made the
insect to speak: "O! Prophet, Allah did not create me in vain, for I am praising Allah by
reciting" Soob-ha-nallah" four hundred times a day.
The seven layers of the earth and sky also praise Allah. The land of cultivation praise
Allah. The owner of the land gets the merit.
Allah, Whom we worship is the great noble Lord. The Lord is the culmination of the
ninety nine Attributes. Allah is the unduely Creator. Whatever Allah desires come into being.
Allah created the things which can be seen and also the things which cannot be seen.
There are two kinds of things that can be seen and two kinds that cannot be seen. Of
the two kinds of things that can be seen, one thing will be stable eternally. The other will be
destroyed in the day of Resurrection. The things that can be seen and are stable eternally are
the mosques in the world and the Ka'ba shariff and the masjide Nabawi that will be raised up
to heaven and will not be destroyed. These mosques and the Ka'ba will be laid out in
paradise.
The other one that will be destroyed are things created for the benefit of people. In the
Resurrection day, the whole universe, the sun, the planets, the stars, the oceans, the forests,
the mountains, water, land, the seven layers of the earth and sky will be destroyed.
There are two kinds of things that cannot be seen. One will be destroyed and the other
will remain stable for eternal. The one that shall be destroyed is the air that we inhale. We
cannot see the air. No one can tell the form and colour of the air. In the Resurrection day the
air will also be destroyed. If there is no air in the world, then all of the human beings and
animals will perish. There is no necessity of air in the paradise and the hell.
Regarding the things of paradise, no eyes have ever seen them, no ears have ever
heard about them, no mind has ever thought about them and, no one has ever talked about
them. Allah has wonderfully created them. So also Allah has created the whole universe.
Look at the sky. The sky is created without any pillars in the space. In the same way
the earth is also created in the space. The sun, the moon, the planets and the stars are also
created by Allah in the space.
How great is the power and glory of Allah. No human being, with their limited
knowledge can ever estimate the extent of the vastness of the space. In this space the planets
and stars created by Allah are so numerous that we cannot count them.

Astronomers who study the planets and stars know that the systems of the planets and
stars are many. They have not yet completed even the solar system, for over thousand years,
in which the nine planets including the earth revolves around the sun. In connection with
those planets their knowledge is limited.
To know and estimate how powerful and wonderful is the Lord, some of the facts of
the study made by the astronomers are described here in connection with the Solar system.
It is called the solar system because in this system the nine planets including our earth
are revolving round the sun, the diameter of which alone is eight lac sixty five thousand
miles. This sun is full of gas and it is a star (4500) million years old. In the centre of the sun,
the temperature is (27) million degrees farenheit. This proves and gives evidence of the great
and wonderful power of the Lord, Allah.
The earth where we are living is a very small planet and its diameter is (7962)miles,
compared with the sun with its diameter of over eight lacs, our earth is a very small planet.
The human being in his mother's womb would think his living territory is very wide.
When he arrives in the world he would think that the world is very wide. Only in the
hereafter will he know how vast and wide is the world of soul.
The world revolves around its axis bending 23½ degrees, and thus arises day and
night. The earth's distance from the sun is (93) million miles and revolving round the sun at a
speed of sixty six thousand miles per hour and (18.5)miles per second. One complete round
around the sun takes (365¼) days.
No one can deny the wonders, the deep knowledge and the scope of the power of God
by thinking and considering that although the earth is revolving round the sun with a speed of
over sixty six thousand miles, but with the power and glory of Allah, the earth is kept serene
for the human beings and the creatures to live and move around.
The Venus planet is the second to the nearest to the sun, and its mass is almost
equivalent to the earth and it can be called as the twin of the earth.
No human being could ever think, study and investigate completely and sufficiently
the power and glory of Allah till the day of Resurrection. Only Allah, the one and the most
fulfilled with power could know. The creation of Allah, the Lord, is stated here only for
thinking and pondering Allah's greatest and wonderful power.
To ponder over the power and glory of Allah, here the solar system is briefly stated.
The sun is only one of the stars among the uncountable stars which were created by Allah.

The Solar System
Star Diameter(in miles) Distance from the sun The period of revolving
Sun (8,65,000) miles round the sun
Planet
1. Mercury (3031) miles (36) million miles (88) days
2. Venus (7520) miles (67.2) million miles (225) days
3. Earth (7962) miles (93) million miles (365) days
4. Mars (4222) miles (141) million miles (687) days
5. Jupiter (88730) miles (483) million miles (11.9) years
6. Saturn (74560) miles (886) million miles (29.5) years
7. Uranus (32560) miles (1783) million miles (84) years
8. Neptune (27600) miles (2791.7) million miles (164)years &(285) days
9. Pluto (the (1900) miles (3666) million miles (248) years
smallest planet)
The voyager-2 which was shot up on 20-8-1977 reached the planet Jupiter on 9-7-
1979 and the planet Saturn on 23-24/1981.
Note: To reach the Jupiter from the earth, it took nearly two years and to reach the
Saturn, it took nearly four years from the earth.
There are millions of clusters of stars or galaxies in the universe, each of which may
contain from 100 million to 100,000 million stars. The sun, a medium size star, is only a
minute part of the cluster of stars called the Milky Way which contains about 100,000 million
stars.
The solar system, comprising 9 planets including the earth we live in, and 36 moons,
is located about 25,000 light years from the centre of the universe.
Note: Light travels at a speed of 186,000 miles per second.

One light year is approximately 5,865,696,000,000 miles.
The diameter of the universe is about one hundred thousand (100,000) light years.
The universe is shaped like a winding road and is revolving like a merry-go-round at a great
speed.
The sun with the planets including our earth and the moons, is revolving along with
the universe, like a large flock of birds in flight, at a speed of 630,000 miles an hour.
When one ponders such a big universe moving at a speed of 2 million kilometers per
hour (over 1,200,000 miles/hour) and revolving only once in every 250 million years, one can
behold how awesome the power of Almighty Allah is!
The earth in which we live has a diameter of 7927 miles. The planet Jupiter can hold
more than 3000 earth-size planets. The diameter of the sun is 864,000 miles and can hold,
1,300,000 earths. Yet, the sun is only one small star among the innumerable stars in the
universe.
The star which is called Epsilon Aurigael has a diameter of about 1800 miles. Suppose
we tried to place this star between the sun and the earth, it would not fit in. If we replaced the
sun with it, it would cover the orbital routes of the earth, Jupiter, Saturn and Uranus.
The surface heat of the sun is about 6000 degrees celcius and shines very brightly.
Still, the star Regal shines with the brightness of 18,000 suns.
The sun, moons, planets and stars dates back thousands of millions of years.
Our earth which we consider to be very large, is just a minute speck when compared
to the universe. In other words, if we thought of all the boulders, rocks, pebbles and sand on
the beaches as the sun, moons, planets and stars, our earth would be just a grain of sand.
It is really fearful living in such a small world as ours – fearful like a tiny shrimp in
the centre of huge ocean waves.
The existence of the forests, mountains, earth, oceans seas and lakes, sun, moons,
stars and the universe is unbelievably awesome.
Look at the world. Allah has wonderfully created the mountains, forests, water, land
and the sea and the oceans. As Allah has created the sea, river, valley, lake and pond, so also
Allah has created the desert of snow and the desert of sand. All these are the amazing wisdom
of Allah. Allah created the Red sea and the Black sea as well as the mountains producing
gems, jewels and the volcanoes.
By studying the planets of the Solar system we can see that our earth is only eight
thousand miles in diameter whereas the diameter of the sun is over eight lac miles. Our earth
is only a small planet. The size of the Uranus is sixty four times larger than the earth. We
human beings think that our earth is very wide, but there are many other bigger and larger
planets which are uncountable. These creations of Allah are all evidence of the power and
glory of Allah.
In the sky Allah has created uncountable creatures. Look at the birds. We will discover
the power and glory of God very much. Their colours, their forms do not resemble. The kites
and eagles do not resemble. The vultures and the crows do not resemble .Their food also do
not resemble nor their voices. The eagle catches living prey for its food. The vultures eat
carcass of animals with foul smell. Their forms of flying also do not resemble. They do not
resemble in following the scent.

Allah created a kind of bird which can fly six thousand kilometers without descending
to the earth once and it breeds in the air. This prove the power of the Lord. It is also the
power of Allah that although the common bat has no ear, it can hear the sound of the drop of
a pin. It can also locate a bird by the sound made during its flight.
In the same way Allah has created many of the water creatures in the sea and ocean.
They do not resemble each other. The whale and the shark do not resemble. The small cat
fish and the cat fish do not resemble. The prawn and the tortoise do not resemble. Allah
created different kinds and different forms over one lac. There are very big and wonderful
fish. It eats 200 fish weighing about half viss three times a day. The prawn eats mud and
some fish eat insects of the water. Some big fish catch and eat small fish. Some fish catch and
eat fish in the form of laying the fishing net. Some fish flee by extracting pisonous powder
when followed by enemies. We find that by the power of Allah, Allah created some fish
which can see the distance of six hundred kilometers. We cannot possibly describe all the
creatures of the land and water because they are so numerous and varied.
Allah created the land creatures in very many forms, and with different shapes,
different voices and in different and various colours. The buffaloes and the cows do not
resemble. The tigers and the lions also do not resemble. Allah created the ants not resembling
with the elephants. The kangaroos and the monkeys do not resemble. Their faces do not
resemble. For instance, look at the kangaroo and the monkey. With the power of Allah we
can see the kangaroos and monkey cuddling their offsprings in their chest, they jump and
cross from one tree to another tree that are very high. Some animals are inserted with poison
and some animals are with fins are also created by Allah.
The scientists of this world wondered about the constitution of the hives of the bees.
The bees are insects they do not have the engineering and the architects knowledge. Without
foot-rule and the tape measure, the hives of the bees are constructed equally and uniformly. It
is only the power of Allah, giving the strength to the tigers and lions holding the things which
weigh 150/200 kilos and can get up the straight trunks of trees levering with their claws.
The features of the animals do not resemble one another. Their body structure also
does not resemble. Also their voics do not resemble. Their food also do not resemble. Their
characters do not resemble. Their living also do not resemble. By considering these facts we
can realize that all these are the powers of Allah.
Look at the trees that are in abundance in the world. Allah has created the trunks and
the branches of those trees and they do not resemble one another. Each of them are in some
way unique. Study myriad of trees. The leaves of one do not resemble that of another. The

fruits and grains of each are different. For example have a look at the pomgranate. Taste its
sweet juice. It has its own flavour and taste unlike any other fruit.
In the same way, water melon and oranges do not resemble. Allah has created myriads
of fruits containing and consisting of several kinds of minerals and chemicals; sweet, sour,
bitter, salty and acrid. Look at the wonderful sweet fruits. For instances pomgranate and
sweet broom weed, apple and water-melon, banana and there are several lakhs of sweet
fruits. Allah has created the taste of sweet in each to be unlike any other.
Look at the flowers. The form of each flower is different, the colour, the scent and the
fragrance do not resemble each other. This variety of tastes, forms and smell which pleases
our senses so much is indeed the wonderful creation of God. Such creation reflects the power
of the Lord.
Among the creatures that Allah created mankind is the noblest. The human being is
created tenderly and fondly by Allah with His power and as such the creation of the whole
body of the human being mainfests the power and wonder of Allah. We find two qualities in
human beings created by Allah. One quality is the nature and the other is the power of Allah
which is against the nature.
By beholding the creation of the human being we witness the infinite mercy of
Allah. For example Allah planned in advance everything for the convenience of human
beings before sending the human being to the earth. Allah planned well in advance all the
requirements such as the sun, the moon, the earth, water, air and the food, place for living, the
buffaloes, the cows and the horses to use, knowledge and foresight before sending the human
beings to this earth.
It is the wonderful power of Allah, the Lord, who created the human being. Look at
the physical body of the human beings. It consists of the brain, the nerves, blood vessel, vein,
the heart, kidney, lungs and other parts which give evidence of the power of God.
Scientists found by studying and making research that the blood vessel in a man's
body is seventy thousand miles that could wind around the world three times. This
demonstrated the greatness of the power of Allah!
One wonderful thing that Allah created is the attachment that exists between the
family, father, mother, brothers and sisters and relatives. In a man's body also we can find
one of the powers of Allah. For instance, the hair, the beard, the moustache of a man grows
one inch long in four months. It is natural. But the eyebrows and the eyelashes do not grow
long like hair. This is the power of God. In the same way the finger nails which grows out

from the nerves grow one an half inches long in a year. The teeth also come out from the
nerves. Why don't the teeth keep on growing but stop. This also is the power of Allah.
Look at the six thousand million people of the world. Their features and forms do not
resemble one another. The complexion is also different. Even in one family the faces of the
parents, brothers and sisters do not resemble one another. Their mind also do not resemble
one another. Their characters also do not resemble. Some of them are short-tempered and
some of them are patient. Some of them are humble minded and some of them are arrogant
and some think low. Some are good natured and help others and some are rude. Isn't this
creation the power of Allah?
Look at the voice of the man. The population of over six thousand million voices do
not resemble one another. Their ways of talking do not resemble. Some talk sweetly, some
speak sourly, roughly and haughtly. Without look we can know and differentiate whether this
voice is the voice of the son or daughter or elder brother or younger sister or uncle or aunt.
When somebody knocks and call out at the door, it can be known whether it is a stranger's
voice or the voice of somebody we know. The voice is also the power of Allah.
Look at the eyes. It differentiates the good and the bad. It differentiates the enemy
from the friend. If differentiates various colours, whether the colour is green or red or white.
The eyes benefit man. We will reach our desired destination by going this way or arrived at
some undesired place by going that way. The eyes differentiates the brothers, sisters and
relatives. The eyes differentiates by looking whether somebody is a friend or a stranger. We
will get to paradise if we look at the things which Allah admires. We will fall in the hell if we
look at the things which Allah do not like. The eye is also the power of Allah.
Our ears can differentiate the voice we hear. By differentiating we can recognize if a
certain voice is of one's parents, brother and sister, relative, enemy or friend. When we hear a
sound we can know if it is the sound of a train or a car or an aeroplane. We don't need to look
with our eyes but can know by hearing the sound. By listening the sound we can differentiate
if it is the voice of a human being or an animal. This is also the power of Allah.
Look at the nose. It breathes day and night twenty four thousand times in a day. Our
nose can differentiate the perfume from a bad smell. The nose can differentiate thousands of
different smell. This also is the power of Allah.
Look at our mouth. We eat and drink to be healthy. We talk with our mouths.
Utilizing the mouth and tongue properly can be more valuable than gold. If you do not know
how to use it properly then it will surely cause much harm. This mouth of ours makes a man

an enemy or a friend. The Prophet Muhammad (Sallallahu alaihi wasallam) supplicated God
to bestow sympathy upon dealers and traders who communicate sweetly and gently.
Look at the tongue. It differentiates the taste such as sweet, sour, bitter, salty, rotten,
hot and cold. All these are the power of Allah.
The whole body is formed with nerve fibre, vein, blood vessel and artery. Discharging
of urine and stool is controlled by the mind. These functions do not operate as a water tap.
This also is the power of Allah.
The whole body is controlled by the soul and in turn the mind controls the soul. The
body and the soul follow and conduct as the mind desires. The body and the soul are the
slaves of the mind. If we follow the desires of the mind then we will have to go to hell. If we
follow the desire of Allah, then we will get paradise. Where is the mind situated? The mind is
situated in the heart.
The Prophet Muhammad (Sallallahu alaihi wasallam) addressed: In a man's body
there is a lump of flesh. If the lump of flesh is good, then the whole body will be good. This
lump of flesh is the heart.
The world is a prison for Mo' Min, but for Kafir, the world is like a paradise.
The world is a prison for Mo'Min means, the eyes, the ears, the mouth, the hands and
the feet, the heart, the whole body has to be put under the commands of Allah. The eyes must
be imprisoned - that means we shouldn't look what is forbidden to us. The ears must be
imprisoned that is we shouldn't listen to what is forbidden to us and so on.
The soul and heart and the whole body should be used as commanded by Allah and
the Prophet. Then only a man is real Mo'Min. In the whole of Quran, Allah has given the
promise that Allah will help the Mo'Min. He will achieve success in both the worlds, this and
the hereafter and shall have peace of mind and dignity.
Divine Beneficence
The Beneficent God, Allah taught the Quran. He created man, taught him the
mode of expression. The sun and the moon follow a reckoning. And the herbs and the trees
do adore (Him). And the heaven, He raised it high, and the earth, He has set it for living
creatures; therein is fruit and palms having sheathed clusters, and the grain with (its) husk
and the fragrance. Which of the bounties of your Lord will you reject?
He created man from dry clay as if it were baked in fire. Which of the bounties of
your Lord will you reject?

Lord of the two easts and Lord of the two wests. Which of the bounties of your Lord
will you reject?
He has made two seas to flow freely (so that) they meet together: between them is a
barrier which they cannot pass. Which of the bounties of your Lord will you reject?
Glorify the name of the Lord, the Most High, Who creates, then makes complete, and
Who makes (things) according to a measure, then guides them to their goal. (Quran 87:1)
Everything is made according to a certain measure so that it cannot go beyond that
limit and then Allah has shown to every created thing the way by which it can attain the
perfection which is destined for it.
Look at Allah’s Creation : contemplate its unity of Design and benevolence of
Purpose.
“The sun and the moon follow courses (exactly) computed", (Quran 55:4)
In the great astronomical universe there are exact mathematical laws, which bear
witness to Allah’s Wisdom and also to His favours to His creatures; for we all profit by heat
and light, the seasons and the numerous changes in the tides and the atmosphere, on which
the constitution of our globe and the maintenance of life depend.
" It is He who hath produced you from a single person; Here is a place of sojourn
and a place of departure; (Quian 6;98)
(Produced : asha's = made you grow, increase, develop, reach maturity: another of the
processes of creation.)
It is one of the wonders of Allah’s creation that from one person we have grown to be
so many, and each individual has so many faculties and capacities, and yet we are all one. We
have the allegory of grapes and other fruits: all grapes may be similar to look at yet, each
variety has a distinctive flavour and other distinctive qualities, and each individual grape may
have its own special qualities. So for man.
Each fruit, whether it is grapes, or olives, pomegranates - looks alike in its species,
and yet each variety may be different in flavour, consistency, shape, size, colour, juice or oil
contents, proportion of seed to fruit etc. In each variety individuals may be different. Apply
the allegory to man, whose varied spiritual fruit may be equally different and yet equally
valuable.
Our allegory now brings us to maturity, the fruit, the harvest, the vintage. Through the
seed we came up from nothingness of life: we lived our daily life of rest and work and passed
the milestone of time; we had the spiritual experience of traversing through vast spaces in the

spiritual world; guiding our course through the star of Faith: we grew: and now for the
harvest or the vintage! So will man if he has produced the fruits of Faith!
Our sojourn of this life we must respond to Allah’s hand in fashioning us, by making
full use of all our faculties, and we must get ready for our departure into the life that will be
eternal.
Man may till the soil and sow the seed, but the productive forces of nature were not
made by man’s hands. They are the handiwork of artistry of Allah, and are evidence of
Allah’s providence for His creatures.
The mystery of sex runs through all creation - in man, in animal life, in Vegetable life
and possibly in other things of which we have no knowledge. Then there are pairs of opposite
forces in nature, e.g., positive and negative electricity, etc. The atom itself consists of a
positively charged nucleus of proton, surrounded by negatively charged electrons. The
constitution of matter itself is thus referred to pairs of opposite energies.
“Withdrawing the Day from the Night”: is a striking phrase and very apt. The Day or
the light is the positive thing. The Night or Darkness is merely negative. We cannot withdraw
the negative. But if we withdraw the real thing, the positive which filled the void, nothing is
left but the void. The whole of this section deals with Signs and Symbols – things in the
physical world around us, from which we can learn the deepest spiritual truths if we earnestly
apply ourselves to them.
"How beautifully the rounded courses of planets of the heavenly bodies are
described, swimming through space, with perfectly smooth motion!
Though the sun and the moon both traverse the belt of the zodiac, and their motions
are different, they never catch up each other. When the sun and the moon are on the same
side and on a line with the earth, there is a solar eclipse and when on opposite sides in a line,
there is a lunar eclipse, but there is no clash. Their laws are fixed by Allah, and from the
subject of study in astronomy. Similarly night and day follow each other, but being opposites
cannot coincide, a fit emblem of the opposition of Good and Evil , Truth and Falsehood.
Allah has given man all these wonderful things in nature and utilities produced by the
skill and intelligence which Allah has given to man. Had it not been for these gifts, man's life
would have been precarious on sea or land on in the air. It is only Allah's mercy that saves
man from destruction for man's own follies, and that saving or the enjoyment of these utilities
and conveniences he should not consider as eternal : they are only given for a time, in this life
of probation.

The mystery of the two streams of water, one sweet and the other salt, constantly
mingling, and yet always seperate. The never ending circuit is established by streams and
rivers mingling with the ocean, the ocean sending forth mists and steams through a process of
evaporation which forms clouds, and the clouds by condensation pouring forth rain to feed
the streams and rivers again.
But the Signs of Allah are everywhere in creation. The Sun and the Shadow, the Day
and the Night, the Wind and the Rain - all things in nature are symbols and point to the law
Divine, and the destiny, good or ill of man. Will he not learn and put his trust in him, the
Merciful? His true servants ever adore Him in humility and fear of wrong, in faith and just
moderation in life, in respect for duties owed to Allah and men and self, in avoidance of all
that is false or futile in strict and grateful attention to Allah's Message, and in the wish to put
themselves and their families in the van of those who love and honour Allah.
" Verily, all things have We created in proportion and measure." (Quran 54:49)
Allah's creation is not haphazard. Everything goes by Law, proportion and measure.
Everything has its appointed time, place and occasion, as also its definite limitation. Nothing
happens but according to his plan and every deed, word and thought of man has its fullest
consequences, except in so far as the Grace and Mercy of Allah intervenes, and that is
according to law and plan.
" And our Command is but a single (Act) - like the twinkling of an eye.
(Quran 54:50)
While in the life of created things there is " proportion and measure" and a lag of time
or distance or circumstance, in Allah's Command, the Design, the Word, the Execution, and
the consequences are but a single Act. The simile given is that of the twinkling of an eye,
which is the shortest time that a simple man can think of : the cause which occasions the
twinkling, the movement of the muscles connected with it, the closing of the eyelids, and
their reopening, are almost like a simultaneous act. By the way of contrast take an illustration
life that of a man writing a book. He must form the design in his mind; he must prepare
himself by research, collection of knowledge, or of personal experience; he must use or
acquire the art of writing; he must collect the material for writing, viz. paper, ink, pen etc.,
and this will connect with a chain of manufacturing processes in which he is dependant upon
other people's work and experience; then his book may have to be printed or lithographed or
bound, and sold, or taken to a library, or presented to a friend , which will bring into play
numerous other chains of processes and dependence upon other people's work or skill; and
the lag of Time, Space and Circumstance will occur at numerous stages.

In Allah's command, the word "Be" (Kun) includes everything, without the
intervention, of or dependence upon any other being or thing whatever. And this is also
another phase of the philosophy of unity.
All creation declares His praises, i.e. manifests
His Mercy and Power, Goodness and Truth.
THE PURPOSE OF CREATION

It is very important that we all understand the purpose for which we were created,
otherwise we are likely to waste our time doing things which are of no real value. For
example, if everyone were sent to school without knowing why they were sent there, they
would probably all start playing and would continue to do so until someone told them why
they were supposed to be there. Allah, who is most wise, would not create us without a
purpose, because anyone who does something without any reason behind it is considered
unreasonable and foolish and Allah could never be that. For example, if a man made a
machine which did not do anything, he would be looked at as being crazy. Or if someone
came and knocked on a door, but when asked whom he wanted, he answered, ' I don't know'
and when asked why he knocked, he again answered, ' I don't know'. Such and individual
would be taken to the madhouse for treatment. A wise man is one who plans his affairs well
in advance and does things for good reasons. Therefore, Allah, the all wise creator of man,
must have created us for a very important purpose.
We all know that the purpose of our creation is not that obvious, otherwise everyone
would be aware of it, and we would all be involved in doing similar things. Because our
purpose is somewhat hidden, Allah, Most Merciful, chose to reveal it to us by sending
prophets with divine books containing the words of God. He could have sent angels with the
message or revealed it by some other miraculous means and no one would be in any doubt
about their purpose, but Allah chose to send men to mankind in order to test their faith. He
also sent along with these prophets certain miracles, to show the people that they were sent
by Allah. Allah explained in the Qur'an, the last book of revelation brought by the last
prophet (Peace be on him), exactly what that purpose was. He said,
"Verily We have sent to every nation a messenger saying: Perform the 'Ebaadah
(worship)of Allah.' (Nahl 16:37)
He also said,
" I only created the Jinn and mankind for My 'Ebaadah."
(Soorah adh-Dhaariyaat(51): 57)

Therefore our purpose in life is the "Ebaadah of Allah."
Definition
If we are to perform Allah's Ebaadah properly, we must know exactly what it is and
what it is not. 'Ebaadah is often translated into English as "worship", which is defined as:
honour and respect mixed with love and fear toward God, a god or a sacred object. In Arabic
Ebaadah literally means: subservience (i.e. the willingness to serve in a low position) as well
as submission (i.e. the surrender of one's self or rights). It comes from the word 'Abd which
means "slave or servant". Islamically ' Ebaadah is to obey Allah by doing whatever He has
commanded and by avoiding whatever He has forbidden. This form of obedience is called
'Ebaadah, because it involves serving God and surrendering (giving up)one's will to God's
will. This is why the best name a Muslim can take is 'Abd Allah', that is, slave or servant of
Allah. Perhaps the best name for a Muslim woman is Amah Allah (Amatullah: female slave
or servant of Allah). Ibn 'Umar reported that Allah's Messenger (Peace be on him)said,
"Verily, the most beloved of your names to Allah, Most Great and Glorious, are 'Abdullah
and 'AbdurRahman. " The Prophet (Peace be on him) also preferred the name 'Abd in
reference to himself saying, " Do not exaggerate your praise of me the way the Christans did
to Jesus the son of Mary, for verily I'm only a slave ('Abd) so refer to me as 'Abd of Allah
and His Messenger."
'Ebaadah is the core of Islam because the word "Islam" means the surrender of one's
will to Allah, which is the highest level of obedience that one can reach. Our physical bodies
obey Allah's laws, commonly called the "laws of nature", without any choice. Therefore our
bodies can be considered Muslims, in submission to Allah like the rest of creation. But our
minds, which are run by our souls, have the ability to choose to submit to Allah's social and
spiritual laws or not. When we make the mental choice to put our souls in line with the rest of
creation by accepting Allah's supremacy, we then become Muslim in the full sense of the
word. That choice is expressed in two particular ways.
1. In the words of the declaration of faith (the Shahaadah)

" Laa elaaha illal-laah"
There is nothing worthy of our 'Ebadah except Allah, and
"Muhammadur-Rasoolullaah"
Muhammad (Peace be on him) is the Prophet of Allah.
2. In the acts obedience or "Ebaadah, e.g. Salaah, Zakaah, Sawm and Hajj.

Since Islam covers all areas of life, every act in a Muslim's life can become an act of
'Ebaadah. If he obeys Allah's laws in all the areas of his life by living according to the way of
the Prophet (Peace be on him), then even the simplest of acts can become 'Ebaadah. For
example, if one begins his daily meals with the short prayer: Bismillaah (In the name of
Allah); eats and drinks with only his right hand; avoids using gold or silver utensils; avoids
over-eating by eating a third, drinking a third and leaving a third for breathing; and ends his
meal with the short prayer: al-Hamdulil-laah (all praise is Allah's), the everyday act of eating
becomes an act of worship and submission to Allah for which he will be rewarded.
The Khaleefah
Therefore, if we are to fulfill our purpose in this life, we have to find out what Allah
wants from us in all areas of our lives. After finding out what is required of us, we then have
to put that knowledge into practice so that it may result in righteous deeds. If our lives
become in a state of harmony with Allah's laws, we then become higher and more noble than
all of creation. Even the angels who never disobey Allah, will be on a lower level than us.
This is the meaning of Allah's command to the angels to bow down to prophet Adam.
"And when We told the angels to prostrate to Adam, they all prostrated except Iblees."
(Surah al Bakarah 2:34)
This was Allah's way of showing that man was created to be on a higher level than the
angels and the rest of creation. Iblees, the Jinn, who was among the angels realized this and
refused to prostrate to Adam. When Allah asked him why he did not bow down, he replied,
"I am better than him. You created me from fire and created him from clay."
(Soorah al-A'raaf (7):12)
If we reach the higher levels of submission through sincere 'Ebaadah, we fulfill the
role of "Khaleefah, who is responsible for governing the inhabitants of the earth, and
maintaining law and order among all living and non-living beings. This is the purpose of
man's creation in relation to the rest of creation. This state is the fulfillment of Allah's
statement,
" And when We informed the Angels saying: Verily I will place on earth a Khaleefah"
(Surah Baqarah (2):30)
If, on the other hand, we refuse to make our lives conform to Allah's laws and rebel
like Iblees, we become lower than the lowest of creation. That is what Allah meant when He
described those who went against His laws saying,
"Verily they are like cattle, nay, they are even more lost from the path." (Surah Furqaan (25):44)
Even if all the people of the world assemble together and describe the power and
glory of God, they cannot fully describe it. If we write about the power and glory of Allah, by
turning the seas and oceans into ink and the trees as the pen and the seven storeys of the sky
and the seven storeys of the earth as paper, we cannot finish it.
It is stated that pondering the wonders of the power and deep wisdom and knowledge
of Allah is the key to knowing Allah (Ma'-ri-fatt) and the cause for receiving the
Enlightenment (Nur) of Faith (Iman). And it is the result of the love of Allah. The Holy
Prophet said: " you should not think about the origin of Allah. Your brain could not
understand the mysteries of Allah. Just think about the creatures created by Allah.
Considering the creation of Allah will lead you to the state of "Eh-saan". When one reach
that state of "Eh-saan", one will be worshipping Allah as if he is beholding Him.
The Sahabah, the Sufia and the saintly persons looked upon all the creation of Allah
with awe and wonder contemplating the infinite powers of creation of Allah. They realized
that the whole universe was nothing but the wonderful creation of the Almighty Allah.
Among the creatures of Allah, the human beings are given the title of "Ashra-ful
Makh-lu-kaat" because it is the human beings who can contemplate the Powers and
Attributes of Allah. As the Attributes of Allah are realized, the Power and Mysteries of Allah
become manifest in the hearts and realization of Allah takes place. Hence, whenever we find
the life and lifeless things, which are Powers and Mysteries of Allah, such as the sky, the
stars, water, land, forests and mountains, human being, animals and insects and others, we
should think and consider the power of Allah.
O Allah, Thy power is indeed great and wonderful.
No human thought can ever hope to grasp it.
***** - *****
The Power of Allah and the Root Cause

(reason of having power)
Allah’s power (Qudratt) is related to the commandments (Ah-kaa-maat) of Allah.
It is not related to the root cause.
The commandments of Allah is the test and cause of peace.

The main fact is to change our aim and conception. Most of us befriend only the root
cause, reason.It is dangerous to have faith only on the root cause. Understanding the
fulfilment of the commandments of Allah is the reward.
Allah makes the root cause by bringing up the grievance. Weakening the strength by
entrusting the shop or wealth. The root cause is like the overturned saucer. The deed is like
the plate turned face up. Hence the benefit will fall directly from Allah. But it is necessary to
be clean from comparing Allah with others (Shirk).
You can construct your deeds by depending upon the root cause. But you do not need
root cause for the construction of belief (Iman).
You do not have the responsibility of paying Za - Kaat (obligatory charity payable on
wealth), if you have no wealth and also, you have no responsibility of Hajj (Pilgrimage to
Holy Mecca). Thus the belief and the root cause cannot be put together. The deeds can be
assumed as the root cause. It is necessary to have wealth for the deed of Hajj. The root cause
is not needed for belief.
That is why the Prophets invited the Ummah towards Faith (Iman).
They invited Ummah from the root cause towards Deeds and then faith.
Nothing can happen with any form or anything or any root cause. All the things that
are happening between the sky and earth and all things that have been moving are because of
the commands of Allah. The treasury of Allah affiliated with the Throne (Arsh) is opened day
and night. Every power coming out from any material is given directly by the Lord, Allah.
Only I, who provides the fruits and crops in the land of cultivation.
I pour down the water. I am the only who bestowes the provisions to the
whole creatures. I put down the milk in the breast of the animals. (Quran)
Hence the Prophets invited people by the commands of Allah. It is not concerned with
the root cause (As'barb). Therefore success is not in the material things just like health and
peace of mind. Serenity and honour are not found in the material.
If you want health, peace of mind and honour you will get them only by the deeds.
If you want the belief to be enshrined in your heart, then it is possible only
by means of inviting people towards Allah (Da' wah).
Allah never decides to provide honour and success upon wealth and power.
In deciding success, only a man’s faith and deeds are taken into account.
If one wants to obtain his desired decision, then express the deed linked with
strong faith liked by Allah. Then only your desired decision will appear.

**************** ***************
Enlightenment (Nur)
©_R^¾Ô- _o'm's#-LAR<o^N<ÒA- (Quran 24 :
35)
Meaning: God is the (giver of the) light in the heavens and the earth ;
In one of the Ahaadith:
Certainly there are seventy thousand partitions of Enlightenment (Nur) and the
Darkness (Zulmatt) respectively for Allah. If these partitions are removed, then all of the
creatures will be scorched by the look of the Almighty Allah.
In another Hadith, Hadhrat Gabriel (Peace be upon him) stated : “O Muhammad
(Sallallahu alaihi wasallam), I have been near to Allah up to here, I have never been nearer to
Allah. When the Holy Prophet asked the form of the nature of Allah, Hadhrat Gabriel (Peace
be upon him) replied, “The screen between Allah and me is seventy thousand."
In the “Muslim” treatise, Hadhrat Abu Moosa related that Prophet Muhammad
(Sallallahu alaihi wasallam) addressed: “Nur” Enlightenment is the “Hijaab” veil for Allah. If
the veil is removed, then all the created things would be annihilated by the momentum of the
greatness of Almighty Allah.
Therefore in many Ahaadith, it is stated that the veil of “Nur” Enlightenment and
“Zulmatt” Darkness are seventy thousand respectively and these Ahaadith support the claims
of Sufia. The Sufia addressed that the Moba - de - ay - tha - i - yo - naat” of Mo’ Min is the
veil of “Nur” Enlightenment. That “Nur” Enlightenment is the "Zwe - laal” shade and form
of the name of “Al - Haadee”
The Moba - de - ay - tha - i - yo - naat is the veil of "Zulmatt" Darkness for Kafir.
This “Zulmatt” Darkness is the “Zwe - Laal” shade and form of the name of Al - modillo.
Hadhrat Shaikh Abdul Kader Jeelaani (Peace be upon him) said : ''I passed across all
the veils. At last I arrived at the place of my grand parent Prophet Muhammad (Sallallahu
alaihi wasallam) and then my grand parent made me come close to him." The address means
he had passed all the shades and forms. That is called “Wilaa - ya - te - Sugra” and from that
place he reached “Mab - da - ay - tha - i - yoon” of the Holy Prophet (Sallallahu alaihi -

wasallam). This stage is the stage of the names and attributes and it is called “Wilaa - ya - te -
kub - ra”.
Allah commanded :
O Muhammad (Sallallahu - alaihi wasallam) , if I, the Lord, had not created you,
then I would not have created the heaven and the whole universe. Besides,
I would not have revealed My attribute “Robu - be - yatt” (Sustainer).
In “Nash - rut - tweeb” treatise, it is related, when Hadhrat Adam (peace be upon him)
saw the name of the Holy Prophet on the “Arsh” throne of Allah, Allah commanded Adam
(Peace be upon him) ; “If I had not created the Holy Prophet, I would not have created you”.
Besides, the Prophet Muhammad (Sallallahu alaihi wasallam) addressed:
^R_o^N#<ú^M_ÒA÷-l-K-aM- <O#-A-
"I, the Holy Prophet, was firstly created among the creations."
Allah knows well the "Kama-latt" the fulfilment of His own nature and attributes. To
reveal that fulfilment “Kama - latt,” the second “Tha - i - yun” , meaning firstly and
foremostly created the Holy Prophet which is the “Tha - i - yo - nay - wujood” and after that
the whole universe was created based on the Holy Prophet.
Therefore the “Mab - da - aye - Tha - i - yun” of the Holy Prophet (Peace be upon
him) is “Swe - faa - tul - Ilm” or “Shaa - nul - Ilm”.
The “Mab - da - aye - Tha - i - yun” of all the rest of the creatures is the “Zwe - Laal”
Shade of the “Swe - faa - tul - Ilm.”
❏❏❏❏❏❏
Faith (Iman)
è_t'\_LÂO- ["L_o^S<R-O- .aB_o^n<M_A' A` o^n<M-A' ú-Y^x_L#-Aae-Y#<a-Y'`
©ø<b^Q-ú^M_ -z-NÂ- `^x_L#-Aè_t'\_LÂO- ["L_o^S<R- ýl'I- -z#-N- ^x_L#-A Qur'an (4:136)

O ye who believe! Believe in Allah And His Messenger, And the scripture which He
Hath sent to His Messenger And the scripture which He sent To those before (him).
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Qur'an( 10:62/63/64)
Behold! verily on the friends of Allah there is no fear, nor shall they grieve; Those
who believe and (constantly) guard against evil - For them are glad Tidings in the life of the
Present and in the Hereafter:
Faith (Iman) - Belief with Acquainted Heart.

The first and foremost Islamic religious pillar of practice is
to observe the belief with acquainted heart.
Faith upon Allah is existed in the middle of fear and hope.

One should expect that Allah with His Mercy will forgive our misdeeds and
guilts as well as fear of our sin which caused punishment of Allah.
The meaning and characteristic of Faith is :
Accepting the commands of Allah presented by the Holy Prophet without any doubt
in our mind and believing in the Holy Prophet, is called Faith (Iman).
What Faith (Iman) demands ?
Believing that direct benefits from Allah and the success of this world and hereafter,
will be attained only by following the system and practice of the Holy Prophet and the
commandments of Allah.
Search the Real Faith.
Try to learn to attain the belief upon the promise made by Allah. Not only to accept
this, but it is important to have belief.
How will you get reality of Faith (Iman)?

You will get the reality of Faith only when you talk and hear against the things you
see, think against the things you see, exercise against the things you see. It means then only
you will get the reality of Faith (Iman).
When can complete Faith be attained?
By declaring that all the necessities of life cannot be fulfilled by others except Allah and
one is to become exhausted other than Allah.
For instance, Hadhrat Ibrahim (Peace be upon him) said:
“O Jibraa-eel, I don’t want you. I want Allah upon whom I have taken Faith, He is
seeing me. For He sends me to the earth.”
If one has faith that he is sent by the Lord to the earth, then the aid will be received
directly with the strength of the Lord.
Without any root cause, the Prophets received help through various means. Why? For
the Lord knows that the group was sent by Him.(Quran)
The Creator of the root cause (As'barb) knows when and how to bring the root cause.
But If you want to get directly, belief in Him then the help will come directly. The Sahabah
learnt the Faith upon Allah before learning Quran. As they had learnt Faith (Iman), they
implemented the deeds enthusiastically when the commands of Allah befell. The
commandments had not yet been at hand as scriptures, but they had already got the way to
conduct the deeds.
That is why the Sahabah learnt the Faith first from the Holy Prophet. After learning
the faith, the Sahabah practically implemented the commandments (Ah - Kaa - maat) of Allah
related with the promise of the rewards of the world and hereafter.
The first deed to be done is to satisfy the only one “Rabb” (the creator and the
Sustainer). This is called Faith (Iman).
In striving upon the Faith is to intend only to face the Lord, Allah.
******* *********

Faith (Iman) - Belief (Yakeen)
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Qur'an (2:257)
Meaning: Allah is the Protector of those who have faith: from the depths of darkness He
will lead them forth Into light. Of those who reject faith the patrons are the Evil Ones: from
light They will lead them forth Into the depths of darkness. They will be Companions of the
fire, to dwell therein (Forever).
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Qur'an (2:82)
Meaning: But those who have faith And work righteousness. They are companions of
the Garden: Therein shall they abide (Forever)
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Qur'an (2:208)
Meaning: O ye who believe! Enter into Islam wholeheartedly; And follow not the
footsteps of the Evil one; For he is to you An avowed enemy.
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Qur'an (22:74)
Meaning: No just estimate have they Made of Allah: for Allah Is He Who is strong and
able to carry out His will.
The first and foremost command of Allah is “Belief” (Yakeen).

Depending upon Allah is to be acquired.
Appreciating the superiority of the commands of Allah than any others is called Faith
(Iman).
<an#-LAú-M-A'am-|-Ao^n<M_A'
Qur'an (2:13)

Meaning : "O! People of Faith! I have made the faith of the Sahabah the standard for you.
So build up your Faith of the Sahabah to that standard".
According to the Sahabah, Allah, himself is inviting people inspiring Faith in them.
The Sahabah's faith is ideal for every man till the day of Resurrection. Neglecting the Faith is
the cause of all trouble. The status of honour is not deserved until the belief of the promises
related with the commandments of Allah is enshrined in the heart. Without Faith (Iman) the
promises of the Lord will not be fulfilled from the beginning to the end. Only through the
path of acquiring the Belief will Allah bestow the deed and the whole religion (Deen) will
have a place to enter into the life. Therefore, we have to strive to get the faith with the
essence of faith.
In conducting the deeds of the religion, we have to get from the path of faith with
belief.
The belief is the first basic fact. Without belief promises cannot be fulfilled.
The success of religion depends upon the accord of belief.
Why?
The Lord’s promises are connected with the commandments, and the Power
of the Lord is connected with the promises.
Not believing in the promises and without having belief, conducting the deeds only
will not be able to get anything from the Lord’s treasury. To get the benefit directly from the
source of Allah, it is necessary to discard the belief that anything can happen by material
means alone.
There is no way to get the benefit from the Lord’s treasury until we dicard the belief
in the materials of the world.
We will get the benefit from the power of Lord, when the belief of the universe goes out.
Infiltrating the belief in our body is the correctness of the religion (Deen).
The Lord has not given the power (Qudrat) to anyone. But the Lord has given the root
cause. Power is not in the root cause. If one believes that the power is in the root cause, then
he will contrive and make only for the root cause of the world.
If one accepts that power is in the Lord, then he would acquire the benefit from Allah.
Though the power and the root cause are attached with Allah. Allah has made no
promise with the second kind. The success on the second kind will be temporary, but it has
disadvantage forever.
If we are fond of the world it will be fruitless. If we face towards Hereafter Allah will
establish the more than necessity.
The method shown by Allah, the Lord is:
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“Thee do we worship, and Thine aid we seek”
The forbidden root cause will be filled in one’s life, if one has the belief that success
could be attained with the root cause. The root cause pushes us to others. The deeds send us
to the commands of Allah. By abiding the command (salah), it is understood that the
commandments are the tranquility of soul toward Allah .. Why? Because the command (Ah -
Kaam) is the remembrance of Allah. The root cause is the test.
By giving the root cause, Allah sees whether the belief is in the root cause or whether
the belief of success is in the fulfilment of commandments.
Allah experimented by sending the greatest root cause Jibraa-eel to the Prophet
Ibrahim. But the creature is not great in front of the Creator. The creature cannot be the
Creator. Every creature is insignificant and submissive. Even the greatest Jibraa-eel with fear
of Allah becomes as insignificant as a tiny bird. The original body of Jibraa-eel is that the
head touches the throne (Arsh) of Allah, the feet is under the earth and the spread of his
wings overflows the places of the north and south.
Today although there is the deed there is no such deed pertaining to strong belief that
success will be attained. The root cause makes the deeds to forget. Making empty-handed.
Our responsibility is to fulfill the commands of Allah. Giving success is the
responsibility of Allah, the Lord. The basic thing is not that to award by the Lord by giving
the root cause or not. The knowledge of this world where Allah's treasury can be attained has
been completely wrong.
The Lord’s rules and regulation is that if you want success, only the commands of
Allah is to be obeyed. Our root cause is only the commands of Allah.
What lessons the Sahabah are taught? Performing the Salah five times with full
respect will make them free from poverty. Disease will disappear and health will be awarded.
The faces will be brightened.
If you recite Sura “Waakiah” your family will not have to face the problem of hunger.
Giving charity with your own hands will make you free from diseases. Shall get security from
the seventy of the dangers. No calamity can befall you if you recite the supplication of Abu
Darda.

If you learn the above rest assured root cause, various circumstances of test will be
laid down. Allah takes notice whether a person looks at the commandment or look sideways
at the root cause.
"O Harisa, how did you spend your night” asked the Holy Prophet. "I spent the night
with the reality of faith” was the reply. “In every proclamation there should be an evidence”
asked again by the Holy Prophet. Harisa replied that he had seen the falling of every drop of
rain has seed of fruit and date palm together with the angels with the duties allotted to them
and the angels coming and going. The Holy Prophet addressed:
“You have got the reality of faith and preserve it compactly".
Today the gathering of people of the world is based upon the root cause
(As'barb). The belief does not happen by this sort of gathering. Also it will
not happen in future. Hence to get the art of Faith (Iman), we have to make
the gathering of Faith (Iman).
In the gathering of Hadhrat Abdullah Ibnu Rawaha, the matter of unseen management
was discussed - the subject of the angels, the power and sustenance of the Lord, the question
of the grave and the basic principles laid down by the Lord.
The power of Allah is not existed in the root cause.

The power of Allah is together with the promise.
The power is in the origin of Allah.
It is to fulfill the commands with belief.
To get the real belief is firstly to discard the belief having upon the creatures.
Discuss about these facts, think about these facts and invite upon these facts.
One of the Sahabah came and told the Holy Prophet that “Ibnu Rawaha is inviting
people to remind them of the faith.” The Prophet said that “Ibnu Rawaha is bringing them to
take care of Faith, for he is worried about whether the grievance of faith might be forgotten,
Therefore he is arranging gathering of Faith (Iman).
As the Holy Prophet liked this gatherings, so in the era of the Sahabah, there were the
gatherings of Faith.
The invitation (Da' wah) towards Allah is important in desisting the others
(Gairullah). If the Kalimah does not reach to invitation, then it cannot reach to “Mujahadah”
(striving in the path of Allah). There will be “Mukashafah” (clearness), if there is Mujahadah

in Kalimah. You will comprehend when there is relevant Mushahadah. It will change to
belief when comprehended.
First the knowing and the suspicion will be contesting in the mind. In this present
time the doubt will disappear by Mujahadah (striving in the path of Allah) together with
“Qurbani” sacrifice. The knowing will reach to the place of belief.
Knowledge directs the way and the deeds will dwell in the Faith.
You can know by knowledge, whether it is permitted or forbidden, Sunnah (practices

of the Holy Prophet) or Bid – att (Innovation in religion), whether legal or illegal, “Shirk”
(comparing with Allah) and Kufr (denying faith upon Allah). The strength of internal belief
will take care of them, who strive and stimulate or who refrain.
The faithful will not commit sin. If any sin is committed, the internal faith will lead him to
wash his sin.
A Sahabi admitted by himself that he had committed adultery. The Holy Prophet
turned his face repeatedly but the Sahabi confessed repeatedly. When the Holy Prophet asked
him, “do you know what adultery is?” He stated the true happening.
His belief urged him that if he is cleansed here, he will escape in the
Hereafter.
No one saw his deed. But which strength made him to inflict punishment on himself?
In the same way, a man came and told to Hadhrat Ali, “O the leader of the Mo’Mins, I
have stolen a camel,” and by deviating the speech Hadhrat Ali said “You had mistakenly
unleash the rope of the camel by thinking that the camel is yours.” But the man confessed that
he had stolen the camel knowing that the camel was owned by someone else.
Thus, by giving invitation day and night, anyone who commits sin feels
uneasiness in his mind because of the genuine belief which is in his heart.
The Holy Prophet addressed : To be happy about the good deeds and to
greive about the bad deeds is the sign of the Faith.
The sign of a pretender (Munafique) is that although he does good deeds but he is not
happy and he does not grieve when he commits bad deeds.
One who has belief will not make buffer of the root cause between himself and his Lord,
he will ask directly to the Lord, if the conception of Faith firmly exists in him.
If the power of God is along with him, the command will fall directly.

What did Allah do for the Prophet Ibrahim? Allah directly commanded the fire to be
extinguished. No water was poured to extinguish it. Allah had made all these root causes.
Thus for Allah the root cause is not necessary.
Allah is the Almighty who commanded the food and drink of the Pharaoh to become
frog and blood.
By the command of Allah , Allah showed the “Samood” by extracting a female camel
from the mountain of rock.
The Lord used His command to create “Howah” from the rib of Adam.
The Prophet Ibrahim did not say : “O Allah, please arrange to help me by sending
Jibraa-eel or Meka-eel . Save me by the angel who preserves the sea or the angel who
preserves the rain clouds. But he was certain that Jibraa-eel was only a creature. Although he
is the messenger who brings the commandments of Allah to the prophets, but here is the test
of belief. The Lord tested the Prophets also. The Sahabah are also tested.
On the one hand the Holy Prophet taught Faith to the Sahabah and on the other
scrutinized the Faith. The Holy Prophet is also the teacher and the examiner. As the Holy
Prophet had the responsibility of teaching, so also he had the responsibility of testing.
Those who acquire the real belief, they do not keep any root cause between
themselves and the Lord.
Prophet Ibrahim did not keep the angel of air as buffer between himself and the Lord.
Therefore Allah commanded directly to the fire without keeping any buffer between the Lord
and the Prophet. As one learns to receive directly from the Lord, he will become free from
depending upon the root cause.
The belief will thrive as one invites towards ÕA&A[LA& opposing what we see.
The acception of Faith and belief prosper by fulfilling the commands of the religion.
The more you fulfill the commands of the religion, the more the belief would prosper. If one
does not do good deeds in religious practices and does misdeeds, it is because of the
weakness in Faith.
A blind Sahabah fastened a rope from his room to the outside of his house. If there
was anything he wanted to give, he would go outside the house by holding the rope and he
himself would put the thing in the hand himself. His sons said to him, “why don’t you ask us
to give instead of taking so much trouble”. The blind father related the Hadith of the Holy

Prophet that if you want to remove any calamity falling suddenly, give charity to the poor
with your own hands.
Charity is one of the ways of getting life insurance - entrusting in the Treasury of
Allah. But we have no faith. Allah, to make Himself known, disturbs the experience of the
followers of the root cause.
Prophet Moses was going on a journey together with his pregnant wife. His wife
suffered the pain of labour. The Prophet was alone and he went to search for fire. To start a
fire he rubbed the rock with each other. But on that day he could not start the fire for the Lord
wanted to introduce Himself. He tried again and again but it was in vain. So as is man nature
he tilted up and looked at the sky. He saw the fire and became happy. As he moved towards
fire, the fire retreated. When he retreated , the fire came forward.
It was a strange fire. The Lord wanted to introduce Himself and to appoint him as a
Prophet,
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Verily, I am Allah. There is no god but I, Allah, the Lord.
(Quran - 20: 14)
Started the invitation by the command of Allah.
Faith would not progress automatically.
It would progress only by invitation of Faith.
With the invitation of Faith, should also give the invitation of the deeds and the
Hereafter.
The Sahabah related that the Prophet said: By giving the invitation of Kalimah, the
belief will change and the surrounding will also change.
Therefore the Sahabah accepted that they are the cause of the right path (Hidayat) for
the whole Ummah. We have to go to all Ummah and explain until they accept the knowledge
that we are the delegates of the Prophet and it is necessary to become the cause of the right
path (Hidayat) of every Ummah.
Every Sahabi (companion of the Prophet) was the inviter of Kalimah. With invitation
towards Allah we have to improve our Faith (Iman). No one should get out of Islam. Besides
they had the knowledge that the door should be kept open for all men to enter into Islam.
In grave, we cannot use the superficial knowledge of belief just the utterance from the
mouth and tongue. We also cannot move in the company of the people of knowledge. It is
possible only with belief.

Who will fulfill your needs in the grave (Barzakh), the Day of Resurrection (Hashr),
Paradise and Hell? With which root cause had you fulfilled the respective needs? In which
way did you fulfill these root cause? In whose way did you strive these two points?
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Because we cannot answer with the knowledge. If you take along only the knowledge
with you, you will be a loser in the grave. There the answer of the question is relevant only
with belief.
The Holy Prophet explained the scope of the grave. “Munkir” and "Nakir" will come.
Their voices are like the sound of thunder, their hair is up to the edge of their feet, their teeth
are as if they can dig your grave, they carry on their shoulders the clubs that no people can
carry on their shoulders and they will ask the above questions.
In answering the question if you hesitate a little they will strike with their club and
you will become even with the ground.
Hadhrat Umar asked, “Ya, Rasullallah, will the state of my soul be the same as here at
that place?" The Holy Prophet said “it will be the same” and Hadhrat Umar said, “then it will
be good. If there is the announcement that all should enter the paradise and only one should
enter the hell I shall be anxious that I may be that person. If all should enter the hell and only
one should enter the paradise,then I hope that I will be the person to enter the paradise.” The
faithful Umar thus having anxiety, fear and hope, after answering the questions in the grave,
would in turn ask the above question to the angels who asked the questions. The messenger
Jibraa-eel came to the Prophet and related that the angels would ask themselves whether they
were sent to Umar for asking the questions or whether Umar was sent to them to ask the
questions.
The human being is sent here to prepare for the Hereafter. We shall have faith upon the
knowledge that from here we have to move to the second world and we shall have the
belief. After death everyone is to be presented to Allah and to be examined.
There is no end for man. Besides they are not sent to fulfill their necessities. The Lord
has created the human being to bestow success.
Success and Faith are kept in pairs.
Without getting connection with the Lord , there is no other way to achieve success.
Success cannot be achieved at all without including Faith and Good deeds.

Therefore in every era Prophets were sent by the Lord with sympathy to human
beings to achieve success.
Every Prophet is bestowed with one Kalimah and to strive upon the Kalimah. This is
to turn attention towards the Lord and to change their aim and objectives towards Allah.
The Prophets were sent to turn the root cause towards Faith (Iman), from the present
existence of the world towards the Hereafter and from the materials towards good deeds.
The place of striving is the human’s heart. Because from the beginning
the human’s heart turns towards (Gairullah) other than Allah.
If man is a trader his heart is turning towards trade, if he is a service personnel, his
heart is turning towards service, if he is a cultivator then his heart is turning towards the land
and if he is an administrator, then his heart is in the administration. The nature is that they
forgot the Lord in their relevant section of life. As they do not know Allah, they break the
commandments of Allah.
The Prophets emerged for the invitation and striving of Kalimah.
The basis of striving is to bring upon the belief of
ÕA&A[LA& (There is no one to worship except Allah.)
In doing this work, there was no reason for the prophets to incur the enmity of their
people, unless the Prophets rejected their different root cause. But in every age, the voice of
the respective Prophets went against the voice of their people.
It cannot be called the striving of invitation towards God
if the Kalimah of the inviter is equal with the root cause.
All respective Prophets including the last Holy Prophet held firmly to the Kalimah
only. The root cause for deriving material benefit and the root cause for deriving benefits
from the power of the Lord are always opposite.
There are two kinds of root causes. One is Allah's sole creation like the sky, the earth,
the sun and the moon. The other is things created with the hands of human beings. Full -
fledged Faith cannot be attained unless we deny both of these, putting them in the same
category. Without Faith, we cannot obtain consistancy in our deeds or benefits from them.
Faith (Iman) will be weakened if our deeds are not for God but for others.
It is said that, firstly, the religious scholars, the generous and the martyr will be put in
the Hell. They will be burnt by fire. Surely their deeds were very great. Why? Their
weakened Faith made their intention for others instead of Allah.
Therefore we should pull out ourselves from the belief in all the root causes and
the materials and make our belief turn towards the command of Allah.
The surest is to strive like this.
Maulana Yusuf addressed that :
If the belief is diverting to one side, then the deed cannot be confirmed.
The characteristic of the deed is to have belief that from the promises of Allah
we will get compensation.
Therefore, Hadhrat Abu-Hurairah was indecisive in putting forward his deeds. He

always fainted while relating this Hadith. The main fact is the Faith of the Sahabah .....
Instead he fell down frequently.
The Holy Prophet stated:
For the faithful ones, the commandments are the root cause in the world.
For those who deny the Lord, the materials are the root cause of the world.
As soon as the Prophets invited towards Allah, the root cause of the race should be
totally destroyed.
The people of the race of "Shu-aib" were destroyed because they put their faith in
their trade.
The people of the race of "Nuh" were destroyed because they put their faith in their
being the majority.
The people of the race of "Sabah" were destroyed because they put their faith in their
land and garden.
The people of the race of 'Samud' were destroyed because they put their faith in their
handi-work.
The Holy Prophet said that whenever there is a competition between "Awamir" (the
commands of Allah) and the nationality or race as the root causes, the side who took
nationality as their root cause was always destroyed.
The voice of the Prophet and the strength of pulling of nationality were not equal. If
they were equal, there will be no problem.
Today we are undertaking the work of invitation hand in hand with material root
causes. Therefore we do not get the deed in full.
Our aim and goal is to turn our belief towards the deed brought by the Prophet.

But we should not forsake those who do not perform the deed. Actually the invitation
should be extended to those who do not perform the deed in order to change their belief.
The work of inviting people to the Faith is closely associated with the change of
belief. Those who undertake this task of invitation inevitably progress in their Faith. If there
is no faith in the deed there will be no constancy. Invitation is for the inviter, too. The more
he undertakes the work of invitation the nearer he gets to the life of the Prophet.
There should be "Baseerat" (firm belief) in the work of invitation.
This means that even if the inviter encounters slander or opposition or those who are
invited are not interested in the invitation, he does not consider it a failure and become
disheartened. Because there is firm belief that there is success in this work.
Allah commanded the Prophet to announce that he had this belief and that his
followers also had this belief.
The Prophet placed his Sahabah upon the peaceful and reliable root cause. The
Prophet showed how to use the root cause in the world, but urged them to endeavour for the
deed.
How they learned the Faith in the beginning

Whenever someone came to the Prophet with some need or problem or disease, the
Prophet always showed them the commandments of Allah. Therefore, when one encounters
difficulties, it is important whether one chooses deed or the root cause in order to overcome
the difficulties. How many times has he prayed to fulfill his desire? How much does he use
the root cause? During the time of the Prophet most of the people indulged in the root cause
and only a few of them practiced deeds. Those who practiced deeds were made to compete
with those who indulged in the root cause.
When the Lord wants the Prophet to work for the Cause He makes the material
belongings of the Prophet as little as possible. Even that very little material belongings appear
to the Prophet as very fearful. They wanted to flee from it and in their mind they desired to
have defence from it.
'Batil' (Wrongdoer) can never compete with true meritorious deeds.
If Batil and knowledge, Batil and Zikr (remembrance), Batil and Salah , Batil and the
root cause should compete, Batil would surely be defeated by knowledge, Zikr, Salah,
Ikhlaas.
Whenever Batil and Muslims compete, Muslims shine with belief not with deed.

The Holy Prophet never overlooked matter regarding obedience to the
commandments of God. When the people of the town of "Twa-if" requested the Prophet to
allow them to keep the idol for a further period of one year he answered that he would not
accept them for a minute if they concealed a "Shirk".
If you do not profess your belief by undertaking the work of invitation, then your
religion is not complete. We have no guarantee that we will be sucessful with our incomplete
faith. As Maulana Yousoof said, "Deen (Religion) will enter into your life through Faith only
if there is this work of invitation going on".
Allah desires that we undertake the work of invitation in accordance with the method
employed by the Prophet. Our Deen (Religion) will be fulfilled only if we undertake this
work as it was undertaken by the Holy Prophet himself.
At the very beginning of the Azaan, the first thing we proclaim is the greatness of the
Lord and the fact that Allah is the only God to worship.
If there is no invitation to believe prior to any deed, then the deeds will have no
strength.
Therefore, by invitation, firstly we have to change the belief.
We undertake invitation to change our own belief and not for others to realize the
truth. If you invite to change the belief, Allah if He wills, brings others to the right path.
If the right path is not in their fortune, they will be ruined by rejecting the invitation.
Hereafter, no Prophet would come, so our Prophet taught us
the complete religion (Deen).He also taught us the work of striving for the Faith.
The Prophet did not command us to do “Infira - dee” individually the deeds only,
but trained us in the form of striving which will enable Deen (religion)
to prosper among the Ummah.

It will not be wrong if we say, he taught us more about striving for the religion (Deen).
The work done under the Prophet’s authority was transferred to the hands of the
Ummah. Therefore, as we have the responsibility to teach those who do not know Kalimah
ÕA&A[LA&. We should also train them to become the proclaimers of Kalimah. When one has
only understood the deed, and we let go his training, then we have not fully performed our
responsibility.

We should teach them about the nature and attributes of Allah and about the unseen
power and treasury of Allah and connect them to the Lord as we are instructed in the Quran
by an#-L_é^J-r_KÂ< (Laam).
The Holy Prophet did not entrust his Ummah to any other source. Therefore, we
should fix the whole world as the place of striving.
"When Prophet Dawood (Peace be upon him) took a step towards My command, I
made his world (iron) soft for him." It means made the world soft. Therefore, the
commandments for us are root cause of deed of the world which is called “Darul Asbaab.”
We cannot do any deed after our death.
As we move along with a firm belief in the commandments of our Lord,
Allah will reveal His nonconventional, extraordinary Power (Qudrat).“Mojiza” (miracle)

is with the invitation. Miracle means the aid of Allah. Every Ummah could receive the aid
from Allah just as the Prophets had received.
Just as Allah helped the Prophets, so also will Allah help the faithfuls till the Day of
Resurrection. Allah has promised that as Allah’s aid was with the Prophets, so also the aid of
Allah will be with the Ummah.
In this age if one strives upon invitation, he will be awarded (50) times
the benefit of the (50) Sahabah.
When we talk about the subject of Faith , speak looking forward or directing the
Power of Allah and the Faith of the Sahabah.
Getting easiness for the deed is called “Karaa - matt” It is not called aid.
The As-haabay Kahafs were princes . They had to face opposition when they came to
know and stood for the truth. The path of the sun is in the hands of Allah. It cannot alter even
by a hole of a pin. But Allah changed path of the sun for the As-haabay Kahafs. The young
ones who guarded the religion (Deen), were asleep, so Allah postponed the original
programme of the sun. But in Islam there is no system of renouncing the world and taking
refuge in a cave or in the forest.
In the religion (Deen)

The 'Rub-baniyat' of the Ummah is to get out on the path of Allah and to make
“Mujahadah (striving in the path of Allah). The people of the world should come upon the
religion (Deen), to defend the religion, their life depending upon the faith, the Muslims
should come upon the deed and to maintain
the whole of their life span.
If one is not sitting in a corner but going around the world, then the implements of the
world will be subservient in front of the inviter.
The Prophets were not chosen to strive for authority, wealth or the worldly affairs as
their main task. They were sent to strive for the faith and to turn their attention towards the
nature of the Lord.
The Holy Prophet was entrusted with the responsibility to submit to the greatness of
the Creator and Sustainer (Rabb).
We have to keep contemplating this day and night until the belief indicated in the Quran
and the faith of Sahabah gets firmly rooted in our hearts.
The faith of the Sahabah is not only to the extent of accepting the faith of the Prophet.
They embraced the belief as held by the Holy Prophet and the belief that had been in the
Prophet's life and the belief that was brought by the Prophet.
The Sahabah believed that they were in the foot step of the Prophet and his
knowledge and this method of teachings. Do remember Hadhrat Abu Darda. How he
believed! The meaning is that the Sahabah did not only listen but studied and acquired the
faith.
The promise is not relevant with deed.
“Falsehood” will be defeated when there is belief.
But today we have the tradition of studying the deed. But we do not study belief.
Therefore, although there is the deed, we experience degeneration.
Presuming that the worldly things are the only root cause and having no conviction in
the promise is Falsehood (Baatil).
Thinking that (Halal) legal trade is not profitable and thinking that if there is no illegal
dealings (Haraam) the household will suffer is Falsehood.
If this kind of “Baatil” dwels internally, how can you expect to defeat Falsehood
(Baatil) which is outside in the world.
Therefore by making the invitation to Faith the object of our life, we shall bring the
Ummah towards invitation. The striving of invitation is the responsibility of every member of
the Ummah.
Because of Hadhrat Tu-faile- Dowsee’s invitation, eighty households accepted Islam.
We have to think that how many got to the right path (Hidayat) basing upon our root cause.

We should beg Allah to forgive us for the part of life wasted by us until now. We
have to repent and ask for forgiveness from Allah, for we presumed ourselves to be traders
till today. Allah has already endowed qualifications in this Ummah. The work of the Prophet
has already been entrusted and diverted towards the Ummah.
According to the Arabic grammer, the use of & in _an#-L_é^J-r_KÂ< denotes that this
Ummah is appointed specially for this responsibility.

It is decided that they will enter in groups by the strivance of the Prophet.
We have to strive for the invitation of Kalimah to flourish among the Muslims and to
make our belief straightforward and true and real to attract the whole human beings towards
the true and real belief. (i.e. there is no god to be worshipped except Allah).
************
Enlightenment of Faith (Iman)

In Qur'an Allah commanded :
© ["B_#R#-ú^M#_ R+o^N< ýl'I-o-e<F- _*-S^*^_L_ {>R-dÛ-ÒA -r-W-ú^m-F-A-
“Is one whose heart Allah has opened to Islam, so that he has received Enlightenment
from Allah.” (Qur'an 39 : 22)
It means that the person will attain full belief of the reality “Haqeeqatt” of Islam.
Hadhrat Abdullah bin Mas - ood (Radhiyallahu anhu) related : “When the Holy
Prophet (Sallallahu alaihi wasallam) recited the above verse, I enquired about the meaning of
the Shar - hay - sadar” and the Holy Prophet (Sallallahu alaihi wasallam) replied:
If the Enlightenment of Faith enters into one’s heart

then his heart will be broadened.
It means that when his heart is broadened, it will be easy for him to understand the
commandments and to perform the good deeds. Next, I asked “O the Prophet (Sallallahu
alaihi wasallam) of Allah, what is the sign of the “Shar - hay - sadar”. The Holy Prophet
(Sallallahu alaihi wasallam) replied:
(1) The soul will always be obsessed with and eager for the Hereafter (i.e. the house
where to live eternally).

(2) Have no desire for the world’s beauties and luxuries, tastes (i.e the place of
deception).
(3) Preparing to die in advance before death.
(Ma - aa - ri -ful Qur'an chapter 7 - page - 179)
Besides,
. _*-Kâ-B_Ao^q<l#-k-T-
“You should raise the Attributes of Allah in you.” By the help of this genuine Hadith
you will get nobility. In the same way, he will get the suitable qualifications from the
Attributes of Allah. It means the meaning of the outer - surface of the Attributes of Allah and
it does not mean the equalness of the special Attributes of Allah. Absolutely it cannot be
possible to attain the special Attributes of Allah. It will be “Shirk” (comparing with Allah) to
think like that. Besides, it opposes the greatness and nobility of Allah.
Hadhrat Khaja Muhammad Parsa (Peace be upon him) explained the above Hadith:
/=l_M- Malik The attribute of Allah “Malik” means influencing over all and Allah is
able to do successfully as Allah desires.
A “Saalik” who searches and desires to meet Allah totally overwhelms his
concupiscent soul and thus makes it weak and “Thasur - ruf” occurs in his heart. That
“Saalik” is named as “Malik” , the Attribute of Allah.
r%yû_B- “Baseer” The meaning of that Attribute is the one who sees. A “Saalik” who
searches and has the desire to meet Allah, if he is able to perceive with his eyes of the heart,
then by the knowledge of Nu - re - fwe - ra - satt, he will come to know his faults and sins.
He will also come to know the fulfilled status of others. It means he will come to know that
all are noble. After that Allah's noblest and greatest “Ba - Swee - ratt” will accept his look.
He will be named by the name of “Ba - Seer,” the attribute of Allah, if he undertakes
everything for the satisfaction of Allah.
ô%y^m_S- “Samee” - The Attribute “Samee” means one who hears. A “Saalik” who
accepts without any exception the commands of Allah whoever he may hear it from. After
that, when he can listen with the ears of his heart, the concealed inner subjects and the facts
that are deep, right and doubtless, then he will be named as “Samee”, the Attribute of Allah.
ÿh^M< Moh - yee - The Attribute “Moh - yee” means one who gives life. A “Saalik”
who searches and has the desire to meet Allah would strive to flourish and spread widely the

disappeared “Sunan” the practices of the Prophet Muhammed (Sallallahu alaihi wasallam)
that are not conducted by most people, will be named as Moh - yee, the Attribute of Allah.
é%y^m_M< Mo - meet - The Attribute “Mo - meet” means let it die.
A “Saalik” who searches and has the desire to meet Allah would abstain from the
inventions of new religious laws (Bid - att) which are obviously contradictary with Sunan
(the practices of the Prophet) (Sallallahu alaihi wasallam) will be named as “Mo - meet, the
Attribute of Allah.
Using the method as shown above we can understand the rest of the Attributes
(Swefaat) of Allah.
**********
Tajal - Lee (Radiance)

© [>n-P_aB-O-ù_C^¿Âr-E_a:-AO^R<X-O-
Qur'an (6:120)
Meaning: Eschew all sin, open or secret.
© ]%n-s-H- }%o-SÂ<.A _o^S<R-ý^F_ù^\<L- -a|-d^q-L-
Qur'an (33:21)
Meaning: Ye have indeed In the Messenger of Allah a beautiful pattern (of conduct).
You will find the straight forward and true path if you obey and conduct according to
inner and outer “Shari'ah” code of Islamic laws as they were practiced by the Holy Prophet.
Therefore, firstly it is essential for Muslims to strive and reform themselves by conducting
and enriching their hearts by virtuous deeds.
Every human being can get external reformation easily. But thinking that it is very
difficult to effect internal reform, people turn a blind eye to it. But it is quite easy to attain
internal reform by the help of a true "shaikh" (Religious Divine) who would give guidance
and by help in walking towards the desired destiny.
Today, among the Islamic religious people there are many who eagerly favour the
external reformation and they do not care much about the internal reformation. Therefore
they cannot find the right path and they are lingering.

Those who pay their utmost attention to be similar to the Prophet’s traits tries to
reform only externally. They do not know how important it is to reform the inner heart by
deriving the inspiration for reform from the inner character of the Holy Prophet. As a result,
they do not get the consistency of the external and internal traits and thus most of them are
losers.
Imam Ghazali (Peace be upon him) said : In the “Shari'ah” (code of Islamic laws), it
is prohibited to hang the pictures of creatures that have souls or to breed dogs because the
angels of sympathy do not enter the houses in which pictures of creatures are hung and where
dogs are kept. Therefore, when I look by paying attention to the hearts of the people, I find
dogs sitting near the throne of Faith. Those dogs are obstacles in the way of connecting with
Allah, the Lord. Since the dogs can keep the angels from entering into large houses, how
could they not keep them from entering a very narrow house like the heart.
Those ten dogs are greed, anger, miserliness, stinginess, gossipping , lying, jealousy,
pride and grudge. The father of these dogs is “Hub - be - Dunya” loving and having obsession
for the world and the rest of the dogs are only the followers.
Therefore when the heart is purified from the dirts that are same as the dogs
then only the Radiance “Tajal - lee” of the Lord, Allah, will enter the heart.
(Ra - sa - e - le - Imam Ghazali Chapter - 1, page - 90)
**********
Two Ways of Reaching towards Allah

In Quran Allah shows the two ways to reach or to get near Allah. In these two ways
the first way is “Jasb”. The following verse clarifies the meaning of “Jasb”.
(1) “Jasb” is the first way
á<çw-Y#-ú^M-[_y^L-A_ý^b_t-j^Y-ÒA-
Meaning : Allah absorbs to His-side those whom He pleases. (42 : 13)
“Jasb” means dragging. With this form, the slave of Allah reaches Allah and attains
the love and admiration of Allah.

(2) "Sulook" is the second way. The following verse defines the meaning of Sulook;
è<y^n_Y<#ú^M-[_y^L-A_ ^d_e^Y-O-
Meaning : And guides to Himself those who turn (to Him). (42 : 13)
In other words it means that if anyone who turns towards Allah and strives in
searching Allah, Allah would show him the right path.
In the first kind of Jasb, the servant (Bandah) is Muraad. The characteristic of
“Muraad” is, Allah has intended the chosen person to be His beloved.
The second kind is “Sulook”. “Sulook” means the servant (Bandah) is Mureed. The
characteristic of Sulook is, the person intends by himself to become the beloved of Allah by
walking upon the path of the pious persons. With this form also one can reach or can get near
Allah.
(A) “Thajalli - yaate - jasb” The Dragging Light from the Side of Allah.
If a person is dragged towards Allah by Allah Himself, then no one in the world, no
matter how strong he might be, could drag him towards himself.
If the wonderful sympathy of Allah, boils and swells up like the waves of ocean, even
if the person had lived as “Kafir” (one who disbeliefs Allah) for a hundred years, would get
the title of the top position of the saint.
Time and Place of “Jasb”

Prophet Muhammad (Sallallahu alaihi wasallam) showed the time and place of Jasb
for the person who was chosen by Allah to award him the honour and qualification of Jasb.
Regarding the time of “Jasb,” Prophet Muhammad (Sallallahu alaihi wasallam)
addressed as follows:
At your era, “Jasb” the dragging of the rays of light and the nearness of Allah and
Allah’s gentle breeze is blowing always day and night.
Therefore search that (Jasb), do not forget. If you got the “Jasb” the dragging rays of
light, you will never be unlucky after that. You will be the beloved of Allah forever. You will
be free from the disturbances of Satan.
(Jamay - Sagir treatise Volume - 1, Page 95)
It will be necessary to know the place after knowing the time of the “Jasb” the
dragging rays of light. In which town will you be going to search it. Because of the direction
given by the Prophet Muhammad (Sallallahu alaihi wasallam) we know the place also.
Prophet Muhammad (Sallallahu alaihi wasallam) addressed that:
ùê<s<y^l_J-ýq'w^Y-&-á<as-l-j-LÂù<E<
Try to be near the beloved of Allah and those people who are virtuous, pious persons
and those who are near to Allah. Those who sit with these noble persons will never go empty-
handed for their surrounding is beneficent and highly valuable. Even the lawless persons may
be changed to decent persons by the auspiciousness of the surrounding.
The place of “Jasb” was described by this Hadith.
As the Jasb place is the place where the beloveds of Allah are , so also the Jasb, the
rays of light of Allah is always falling.
So also the sympathy of Allah falls upon those who are nearer to the surrounding of
the virtuous, pious persons.
Two Qualifications of the Jasb (The Rays of Light of Allah).
Hadhrat Alla-mah Mahmood Nasfi (Be Allah’s sympathy upon him) addressed in the
treatise of "Thafseeray Khaazin" : Anyone who is dragged by the “Jasb” rays of light of
Allah is awarded by two qualifications. One is ÷yFoT the capacity to do good deeds and
another one is :
All the inlets of the bad deeds are closed making the inlets of the good deeds easy.
It means Allah has especially chosen that servant to work for the Hereafter. In Quran ,
the verse bearing upon this subject is as follows :
$©R_Ad#-LA r-|^X_]+u-L_ak-B_ùê<n'u^l-KÂ-aN#-A_
The prophets and the beloved of Allah are also included among these exclusive
servants. (Ma -aa - re - ful Quran , chapter (2), page (22))
Then these people are mainly interested in the affairs of the next life (Hereafter)
The essence is that it is not to be assumed that those people discard and forget their
families and do not work for their livelihood.
Certainly, these religious people who obey the commandments of Allah also fulfill the
responsibility of the servants of Allah. But they are not like the ordinary people, they always
remember Allah in the time of doing business. It means they do not forget Allah, although
they are endeavouring in worldly affairs. Although they mingle with people, their bodies are
with the people but their hearts are apart from them.

As the meaning of “Jasb” is dragging , it also means that Allah has chosen the person
as a saint. Just like the person who goes mad for the love of beautiful girl (Laila) in the world
is called “Majnoon”, the saint who goes mad for the love of Allah is called “Majzoob”.
Now the subject matter of some of the saintly persons shall be described:
These people were drawn towards Allah with “Jasb” rays of light and they were
altered to saintly persons. Let us supplicate to Allah that by reading the subject matters of the
saintly persons, we shall be able to avoid sins and Allah shall draw us with the “Jasb” rays of
light of Allah. Hadhrat Abu Bakr was among the persons who was firstly drawn by “Jasb”
rays of light of Allah. First of all this subject matter of Abu Bakr shall be put up.
At the time Muhammad (Sallallahu aliahi wasallam) proclaimed prophethood, Abu
Bakr Siddique did not yet accept the faith. Actually Abu Bakr was dragged by the rays of
light “Jasb” towards Allah in a dream. The status of “Jasb” fell upon Abu Bakr first.
(1) The “Jasb” dragging rays of light from Allah fell upon Hadhrat Abu Bakr.
(Radhiyallahu anhu).
Abu Bakr Siddique asked the Holy Prophet ''what have you got as the evidence of
proclaiming as a prophet:" The Holy Prophet replied "one of the evidences, that I am a
prophet is that you got a dream in Syria and that is the greatest evidence for you."
Actually, Abu Bakr Siddique had not told anyone about his dream. When the Holy
Prophet mentioned the dream Abu Bakr at once realized that Muhammad (Sallallahu alaihi
wasallam) was the true prophet. Besides Abu Bakr understood that Allah had given the
Prophet the knowledge of his dream. Finding the truth of the dream and feeling the sympathy
of Allah, Abu Bakr joyously embraced the Holy Prophet. He then kissed the Holy Prophet’s
forehead, and accepted the faith by uttering “Kalimah Shahadat” (There is no one to worship
except Allah, the only God and Muhammad is the Prophet of Allah).
The “Jasb” dragging rays of light from Allah fell upon

Hadhrat Umar (Radhiyallahu anhu)
Hadhrat Umar had been one of the greatest enemy of Islam before accepting Islam.
As he hated Islam intensely, so he planned to extinguish the flaming torch of the Holy
Prophet. From the side of Allah, the strength of “Jasb” the dragging rays of light sparked and
fell upon the heart at the time when Umar was going with the intention of assassinating the
Prophet and suddenly the steps changed to the form of going to accept the religion of Islam.

The Holy Prophet was sitting in a Sahabah’s house and talking about the religion
when he heard that Umar had arrived at the door of the house. The Holy Prophet immediately
went to the door to meet Umar himself.
The Prophet was bestowed with the strength equal to forty men of paradise.
Therefore, no one in the world could compete with the Holy Prophet.
Umar was a hero in the town of Mecca and all were afraid of Umar. Umar did not
care about anyone. There was Umar standing wearing across his shoulder the scabbard with
the sword in it. But behold the bravery of the Holy Prophet.
On seeing Umar, the Holy Prophet realized that Allah had accepted his supplication to
bestow Faith (Iman) upon Umar.
Thus the Holy Prophet addressed “O Umar, how long will you live by not accepting
Islam and the Holy Prophet grasped the edge of the garment of Umar and with one stroke
dragged him and made him sit.
Umar requested “Ya, Rasullallah, O the Prophet of Lord, I came here to accept the
religion of Islam and by uttering the “Kalimah Shahadat” (There is no one to worship except
Allah, the only God, and Muhammad is the Prophet of Allah), he accepted Islam.
The “Jasb” Dragging Rays of Light from Allah fell upon one of the “Taabi'ee”
Taabi'ee means the person who saw one of the Sahabah but did not see Prophet
Muhammad (Sallallahu-alaihi-wasallam) with Faith (Iman)
That Taabi'ee real name is Zar-Zan. Before attaining the status of Taabi'ee, he was a
singer playing a wooden musical instrument. His voice was very fine and pleasant. His voice
could enchant people.
One day a Sahabi called Hadhrat Abdullah Ibne-Mas-ood passed through the place
where Zar-Zan was singing and on hearing the voice of Zar-Zan, the Sahabi said, “this voice
is very good, how good will it be, if the owner of this voice would recite the Holy Quran with
this pleasant voice instead of singing. Allah sent the Sahabi's words into the ears of Zar-Zan
from among the loud applauds of audience.
As the time due in falling of the “Jasb” dragging rays of light of Allah, the Lord
himself had opened the way. To make certain, what the Sahabi had said, Zar Zan asked his
audience and no sooner the audience related the Sahabi’s words, Zar Zan smashed his
musical instrument and immediately penetrated the crowd and went to the Sahabi and after
embracing his feet cried. The Sahabi also cried on seeing Zar Zan crying.

A person asked the Sahabi why he cried, the Sahabi replied, “ If a guilty person
confessed his guilt and apologized, then that person attains the love and admiration of Allah,
so why should not I love the person like that.
Afterwards this Taabi'ee Zar Zan gave up singing and asking for forgiveness of his
sin he stayed with the Sahabi. In time he became a famous religious scholar and also became
a beloved saint of Allah.
The “Jasb” Dragging Rays of Light from Allah fell upon Hadhrat Bishr Haafee.
Imam Ahmed Bin Hambal (Rahmatullah alaih) was a professor of Hadith, he was also
the Imam (leader) of the school of Hambalee. At the period of Imam Hambal there was a man
called Bishr Haafee. He drank liquor day and night and was always drunk. One day Bishr in a
state of intoxication found a part of paper on the road on which was written Bismillah.
Although he was excessively drunk, he picked up the paper from the road. When he arrived at
his house he wiped out the dust from the paper, kissed it and put it respectfully on a high
place.
That night he got the opportunity to behold Allah. O Bishr, although you had been
drunk, you picked up and placed My Name on a high place with full respect, so also I, the
Lord, had raised your state. Besides, I have dragged you with the rays of light “Jasb” and
made you My beloved saint. After becoming Saint, one day Hadhrat Bishr Haafee was
reciting the verse:
“Have We not made the earth an even expanse?”
From that time he took off his shoes and said: “ O Allah, my Lord, I will never walk wearing
shoes upon the floor of the earth that the Lord had laid.” From that day he was called Bishr
Haafee. In Arabic "Haafee" means the one who does not wear shoes.
The Miracle (Karaa-matt) of Bishr Haafee.
From the day when Bishr Haafee walked without shoes on the earth laid out by Allah,
Allah commanded the earth; “O, _______ earth, split and swallow the filth on the path Bishr
Haafee walks. As My beloved paying due respect by not wearing the shoes on the earth laid
out by Me, so also I do not want his feet to be dirty”. Therefore, if there was any filth on the
way where Bishr Haafee walked, the earth split and swallowed the filth before the feet of
Bishr Haafee fell on it. This miracle (Karaa-matt) power was bestowed by Allah upon Bishr
Haafee.
Bishr Haafee was given honour by Imam Ahmed Bin Hambal.

Bishr Haafee used to visit Imam Ahmed Bin Hambal. The most famous treatise “Mas-
nad Imam Ahm’’ was written by Imam Bin Ahmed Hambal. He taught Ahaadith to the
students. Although Imam Ahmad Bin Hambal was a great religious scholar, he always paid
courtesy and honour by standing up whenever Bishr Haafee visited him.
One day, seeing their Master Ahmed Bin Hambal standing and welcoming Bishr
Haafee, the students asked, “O our Master, although you are a professor of Hadith and Bishr
Haafee, the Saint is not a religious scholar, why do you welcome him by standing?” The
Master Ahmad Bin Hambal said:
“I am the intellectual in connection with the book.
This person is the intellectual in connection with Allah.
How could you (my students) know, how high the status of this man is.”
********** -*********
Sulook (The Inner Course)
(Human Beings walk along the path of Sunnah towards Allah)
The second way to get to Allah is "Sulook".
In Quran, © ["B#_R#-ú^M#_R+o^N<ýl'I-o-e<F-_*-S^É^L_{>R-dÛ-ÒA -r-W-ú^m-F-A-
(Quran 39:22)
“If one whose heart has opened to Islam, so that he has received Enlightenment from Allah.”
The Sufia say that ten good moral qualities are required in order to get across the
Inner Course (Sulook). These ten moral qualities are called “Maka-ma-te Ashra” by the Sufia
and in the usage of “Tasawwuf.”
The first “Makaam” (station) is “Tauba” the confession and the apologizing of sin and
the last “Makaam” (station) is “Ridua” the satisfaction and love of Allah. Between the
“Tauba” and “Ridua” the satisfaction and love of Allah there are eight “Makaams” (stations).
(1) “Zuhud” - Discarding the love of the world.
(2) “Tawak-kul” – Relying only upon Allah.
(3) “Ka-na-att” – Be contented and Satisfied.
(4) “U –Za-Latt” – Discarding
(5) ‘Hamesha-ki-Zikr”- Always remembering Allah.
(6) “Tawat - joh – Concentrating deeply towards Allah.
(7) “Sabr” – patience
(8) “Muraa-qa-bah” – Keeping connection and paying attention towards Allah.
By completing and passing through these ten “Makaams” (stations) one gets
connected with “Tajalliyaate Salasat” (Sparkling the Enlightenment of Allah) i.e. connects
with three “Tajallee” Enlightenments of Allah and they are (1) “Tajallee “Af-aal” (2) Tajallee
Swe-faat” and (3) Tajallee Zaat”.
With the exception of “Makaamay-Ridua” (Satisfaction and love of Allah) all the
stations are connected with “Tajallee Af-aal” and “Thajallee Swefaat” whereas “Makaamay
Ridua” is connected with “Tajallee Zaat”.
The 'Saalik', one who searches and wants to meet Allah, should, with the love of
Allah in his heart, bear in mind that whatever befalls from Allah, the beloved, good or bad are
all the same. With that love only can he get the love and satisfaction of Allah. Only with that
love and satisfaction of Allah, hatred and dislike would disappear.
The rest nine 'Makaam' (stations) are also the same way in Tajallee Af-aal and
Tajallee swefaat.
That is to say that when we see the full power of Allah encompassing us and all the
other things, then we will naturally concentrate our attention towards 'Tauba' confessing and
apologizing our guilt and will always adhere to the fear of Allah and refrain from doing bad
deeds.
Besides we should be patient with our fate demarcated for us by Allah. We should
make contentment our guide, not caring whether we have wealth or not.
When a Saalik comes to know that Allah is the owner of the bounties (Ne'matt), he will
always be thanking Allah and will arrive at the thanking 'Makaam' where he will depend
totally upon Allah (the Makaam of Thawak-kul). When the Saalik sees the light of Allah's
sympathy he will have reached the 'Rajaa-makaam', station of Expectation. Then he will be
saying -----
O Allah, the Lord, if you drive me out from Your door I will still remain the Lord's
servant. I will not take refuge and worship any other except Allah.
When a Saalik (one who searches the love of Allah) comes to know and see ' Musha-
hadah' (as if seeing the greatness and nobleness of Allah) with his inner eyes, he will come to
know this polluted world is mean and insignificant and inferior and has no value. At last, the
obsession of the world will disappear from the heart and he will be attached to 'zuhud'
discarding the love of the world.
But the Saalik Majzoob (the person who becomes insane in the love of Allah) and
who has got the love of Allah cannot easily pass through. He shall attain only by striving with

a great effort. The easiest way to achieve 'Makaa-maa-te Ashra' is only the Jasb (be absorbed
in the thought of Allah) and Sulook (the inner course).
To attain peace and serenity of soul (Nafse mut-ma-innah − the soul gripping
peaceful and serene state and desiring towards good deeds) depends upon getting the above
mentioned ' Kamaa-latt'.
Only Allah is the great, noble and exalted in might and powerful Lord.
No one is to be worshipped except Allah. Only Allah is worthy of worship.
All the praises are due to Allah Who creates and sustains the whole universe.
The human being is kept in the mother’s womb and created by the powerful hands of
Allah. The human being is the vicegerent of Allah and also the medium of declaring the
Attributes of Allah.
As the Attributes of Allah being declared,

the powers of Allah will be permeated into the heart.
*************
The Invitation of the Holy Prophet Muhammad

(Peace and Blessings of Allah be upon whom)
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Qur'an (33:45-46)
Meaning: O Prophet! Truly We have sent thee as a Witness, a Bearer of Glad Tidings,
and a Warner – and as one who invites to Allah's (Grace) by His leave, and as a Lamp
Spreading Light.
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Qur'an (46:9)

Meaning: Say: " I am no bringer of new fangled doctrine among the messengers, nor do
I know what will be done with me or with you. I follow but that which is revealed to me by
inspiration: I am but a Warner open and clear.
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Qur'an (21:108)
Meaning: Say: " What has come to me by inspiration is that your God is one God:
Salah makes cool the eyes of the Prophet Muhammad
(Peace and Blessings of Allah be upon whom).
The invitation towards Allah makes cool the heart of the Prophet Muhammad
(Peace and Blessings of Allah be upon whom).
Prophet Muhammad (Peace and Blessings of Allah be upon whom) began the
Invitation towards Allah putting forward three grades of people.
(1) Men (2) Women and (3) Children.
Descending from the “Hira” mountain the Holy Prophet invited, Hadhrat Abu Bakr
among the men, Hadhrat Khatija among the women and Hadhrat Ali among the children by
handling the origin rope of Ummah. He did not distinguish man from children putting men
first and children after. This was the first day of the responsibility of Prophethood. And on
the last day the company (Jama - att) of Hadhrat Osama was sent out.
The Holy Prophet paid all with three points to his followers (Ummah). Huku – kullah,
Huku - kul - ebaad and the Invitation responsibility of the Prophets descendants changed step
by step.
(1) Nu - re Nubuwwat (Enlightenment of Prophethood)
(2) Nu - re Hida - yat (Enlightenment of the right path)
(3) Invitation responsibility
After the death of the Holy Prophet full hundred per cent responsibility of striving for
the Invitation towards Allah transferred towards the Ummah. Before death the Holy Prophet
gave three commands. These three points included Huku - kullah, Huku - kul Ebaad and the
strivance of Invitation.
(1) }<ol'u#-LA- }<ol'u#-LA-
(2) ù^\<N<am-YÂ- é^\-l-M-aM-O-
(3) ]M-aS-A<ï-y^J-AO^r<f_NÂ_

In }<ol'u#-LA- }<ol'u#-LA-it is not only Salah which is the only part of Islam, it includes all of the
Huku - kul - lah. Salah is only the base.
ù^\<N<am-YÂ- é^\-l-M-aM-O- The subordinate means,
If you are an administrator, then you are responsible for the people who are under
your administration.
If you are a father, then you are responsible for your sons and daughters.
If you are a husband, then you are responsible for your wives.
If you are a leader, then you are responsible for your followers.
If you are a teacher, then you are responsible for your students.
If you are a Peer - Murshid, then you are responsible for your Mureeds.
The first responsibility due upon you over your subordinates is to connect them with
Allah. If they do not know Allah, they would not know any one else.
]M-aS-A<ï-y^J-AO^r<f_NÂ_ The Holy Prophet entrusted the flag with trembling hands. "Because of
my death, do not stay behind by not working. Therefore, go forth the group (Jama - att) of
Osama." The Holy Prophet even at his death bed (Sak - raat), was much concerned and was
anxious to send the company (Jama - att) of Osama on the path of Allah.
The responsibility of this work does not depend only upon a man or a group. The
responsibility of the Holy Prophet was entrusted in the hands of Ummah as a whole (all
members of Ummah)
If the Ummah accept the Holy Prophet’s work as their own work and strive by
taking the responsibility upon themselves, then the aid as was received by the Sahabah,
will be with the present Ummah.
Not only that, you will get more than (50) times benefit for your work. But we have to
change our aim and object. Is our present field equal to the Prophets? The way to turn our
aim is to ask ourselves why we are sent to the world. What is the purpose of our coming to
the world? Why are we honoured with the crown of Caliphate (Khilafat)? What does the Lord
bestow upon us? We have to turn our aim and object by thinking like this. We should change
the striving field.
The Holy Prophet established us as “Masjid - wala”
(the person who keeps contact with Mosque) to settle our problems.
Your difficulties will be over by your deeds.
***** -*****

Invitation towards Allah, the God (Da'wah)

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Qur'an (41:33)
Meaning: Who is better in speech Than one who calls (men) To Allah, works
righteousness, And says, " I am of those who bow in Islam"?
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Qur'an (4:136)
Meaning: O ye who believe! Believe in Allah.
Allah commanded : “O you who believe, believe in God.” He did not command “O
you who do not believe (Kafir) , take faith in Allah.”
Allah Himself began the invitation of Kalimah.

It means Allah was the first inviter. The first “Muballig” is the Lord, Allah.
Next, Allah entrusted the responsibility of the invitation of Kalimah to the Prophets.
Therefore, the Prophets firstly stated the Invitation towards Allah. They are firstly given the
responsibility of the invitation of ÕA&A[LA& (There is no god save One God, Allah).
The Invitation towards God (Da'wah) is to search the sincerity (Ikhlaas) of Kalimah.
We can abstain from “Haraam” (Prohibited by Allah) when the Sincerity (Ikhlaas) of
Kalimah enters us. Today the invitation of Kalimah is disappearing from the Believers
because we presume that the Invitation of Kalimah is for others. Actually we have to invite
others to Islam. The invitation of Faith is to be given to ourselves.
Today, as we are not the inviters of Faith, so we are merely the proclaimers of having
Faith . We are having peace of mind for we think that our Faith is fulfilled.
Certainly, if we are enshrined with Faith (Iman) then we are disturbed and spreading
out grievance in relation with Faith (Iman). We will have fear whether we are two - sided or
pretender.
Although Hadhrat Abu Bakr and Hadhrat Hanzalah did not tell lie, did not
misappropriate anything, did not break promise, but they felt anxious whether they became

pretenders for not enjoying and having in touch in their surroundings the form of belief that
they had enjoyed sitting near the Holy Prophet.
As the Faith became feebler we no longer have any worries, besides we presume that
the sign of pretender is good. We cannot attain the benefit from commands “Ah - kaam” by
neglecting the Faith. Because no one has the right to receive what the Lord has promised
without Faith (Iman).
If there is the Invitation towards Allah (Da'wah), then only there will be Faith. The basic
thing is like the Faith of Sahabah, the Invitation of the Sahabah and the strivance of the
Sahabah. Then only the promise of the Lord will be fulfilled for us. We will get help.
We have to give Invitation of Kalimah (Da'wah) for the reality of Kalimah.
This responsibility of invitation is not for “Infiradi” individuals only. It encompasses

the whole Ummah - without making group, committee or association. Every single person
has the responsibility of the invitation towards Allah in whatever section he may be, whether
he is in the Mosque, in the house, in service, in the administration, because they have the
responsibility of the work of the Holy Prophet.
In Qur'an, it is stated that in this Qur'an, there is no doubt at all. Besides you are the
best Ummah (]MAryKùtn|). Why were you created? Why were you sent? To benefit the whole
human beings. This work is not the work of Maulana Ilyaas. The Prophet authority concerned
work was given to Ummah to work until the day of Resurrection.
anLéJrKA is addressed to the Ummah, not to the Prophet, It is directing that by keeping
the present Ummah in front and to connect the servants of the Lord with Allah. Certainly
giving the responsibility of the strivance of the Holy Prophet as your work.
The strivance of Invitation is only the way to get benefit from the plan of Allah, that are
spread and scattered between the sky and earth.
From the treasury of the Lord, we cannot take rain water when rain water is required,
health when health is required, peace when peace is required without striving the Invitation
towards Allah. Therefore, the Treasury was shown to the Prophets. The Holy Prophet was
called and shown the Treasury and Allah commanded, “if you want these benefits, you
choose this way” (i.e, the Invitation towards Allah).
The Treasuries are opened for the Prophets. Therefore, they promised the bounties
from the Treasury.

As the Prophet and the Sahabah are ideal in the deeds, so also the sacrifices and
strivance are demarcated in order to get the “Haqeeqat” reality. To reach that stage of
sacrifice, we have to strive with the Invitation towards Allah.We are planning to bring about
the abovementioned sacrifice group for laying down the decision of “Hidayat” the right path
from the Lord.
One point is to adopt the work as the deed. And the other point is to conduct with
"Baswee - ratt" (Believing fully upon the promise of Allah).
It means not to work for any other cause except the work of the Prophet.
“How I (the Prophet) conduct with 'Baswee - ratt,' so also my followers should do so."
How important it is for the Believers to believe the Prophet as the Prophet, so also the
Prophet should believe that he was sent by the Lord. If there is no Baswee - ratt like this, then
you will not get Constancy (“Is - ti - ka - matt”).
If no one do this work or opposes this work I will consistently do this work. This is
called the demand (Tha - ka - za) of Baswee - ratt. We must not be suspicious of one who
does, or of anyone does not do this. Suspicion and constancy cannot be together.
If you strive with Baswee - ratt, then you will reach the highest stage of sacrifice
(Qurbani). To believe fully in the promise that the Lord will bestow is called Baswee - ratt.
The Holy Prophet addressed: Man is like the mine of gold and silver. The work of
invitation is given to them so that they may shine like gold and silver. The Holy Prophet
arranged for every Ummah to be useful in accordance with their qualifications by giving this
work.
When giving the invitation towards God, they must have the faith of the Sahabah. Must
have the origin of Allah. Besides there should be no other motive.
Only when the work of invitation is undertaken as stated above shall we achieve the
reality(Haqeequat). In giving Invitation towards Allah (Da'-wah), the first point is to know
that Allah is the Creator and Sustainer. The Omnipotence of Allah "Qudrat" does not need to
consider the root cause "Asbaab". Explain that the root cause (Asbaab) is subordinate to the
Omnipotence (Qudrat) of Allah.
"Qudrat" The Omnipotence of Allah is with the invitation towards Allah (Da'-wah). The
Omnipotence of Allah will support the Invitation towards Allah. Allah Himself likes the
invitation of Kalimah (There is no god save Allah, the only God Who is to be worshipped).
Allah, with His power, will fulfill all our necessities, will forgive us our sins. Will
bestow auspiciousness in provision and will enable us to do good deeds.
Therefore, to get the benefit directly from the origin ("Zaat") of Allah, it is necessary
to invite people towards Allah by going on journey with the intention to learn and fulfill the
commandments of Allah in accordance with the methods of the Holy Prophet.
For one who walks with this intention, seventy thousand angels spread their wings
under his feet. The creatures of the sky and earth supplicate for him. For Satan, one religious
scholar is much more heavier than one thousand people who are not religious scholars.
In order to perfect our faith and our deeds we have to strive to bring others to the true
Path and thus keep alive the strivance of the Prophet in the whole world.
Two fields of strivance:
(1) Striving on the earth and for the products of the earth.
(2) Striving upon the faith and deeds of the affairs of faith.
By striving in the world for the products of the earth we may get reward and wealth
which may bring us temporary happiness. The result of the second strivance which is of
permanent nature will be bestowed upon us in the hereafter.
It is stated in the Quran that having faith with all its requirements will ensure success.
Changing the deeds means striving to change all our deeds which are not in
accordance with the teachings of the Prophet. What we see here in this world is not the
reality. We see only the forms of everything. We do not see the reality (Haqeeqatt). We
cannot see the soul. We cannot see ourselves from the beginning to the end as a whole entity.
The invisible plan of the Lord is spread everywhere. Therefore we cannot see the
beginning, nor can we see the end.
How senseless are the human beings. They are planning to compare the mighty and
magnificent plans of the Lord with the small and trivial things of the world.
Those who do not know Allah, try to defend adverse situations by trivial material
means. Why? Because they do not know the great and invisible schemes of the Lord. When
the situation deteriorates, they turn towards material means and this is the basic cause of the
disappearance of Faith.
The way of the Prophets is to strive upon the soul which leads to spiritual growth.
We should solve our problems by striving with sacrifice upon the deeds that Allah likes.
The Pharaoh had a large army. He had all the material required. But Prophet Moosa
uplifted the soul of his people and prepared them for the deeds that Allah likes. And Allah
rewarded them by destroying the Pharaoh. Prophet Nuh overwhelmed the majority by using
the same means. This was also the way by which the authority of Namrood was overwhelmed

by Prophet Ibrahim. Prophet Moosa conquered Pharaoh and his comrades with the cause that
(Thee do we worship, and Thine aid we seek). The same can be said about the Sahabah.
Those who received chastisement from the Lord, were those who opposed the true
path and put aside their faith in the existence and attributes of the Lord. They only strived for
wealth and material means.
Today also, if you want the help of the Lord, strive with sacrifice and perform the
meritorious deeds conducted by the Holy Prophet and the Sahabah. You will see the help of
the Lord vividly.
The Lord used Prophets and the saints (the friends of Allah) for the cause of the religion.
If human being becomes useful to religion, the value of that human being will also go up.
The Sahabah who proved themselves useful for the cause of religion, were given the good
news of the paradise even when they were still in this world.
***** -*****
Every Muslim has the responsibility of the work of

"Invitation towards Allah" (Da'-wah)
© ý^n_i-b-T#-Aú_M-O-aN-A-}+r-yû_B-ýl'I-.AýL-A_ AoÎ<DÂ- ý^l_y^b_S- {"x_E'ø^Q< (Quran 12:108)
Say Thou: " This is my Way: I do invite unto Allah –

On evidence clear as The seeing with one's eyes- I and whoever follows me.
Cooling the eyes of the Holy Prophet is Salah

Cooling the heart of the Holy Prophet is inviting people towards Allah.
The purpose of "Da'-wah", the Invitation towards Allah is to bring about the
religious knowledge in an active way and to instill eagerness of religion among the
Muslims.
"Da'-wah" Inviting towards Allah is the mercy for the universe.
It opens the door of Allah's aid.

"Da'-wa-te Ilal-lah" Inviting towards Allah is the special purpose of the Prophets, but
a very high status can be attained by the followers who fully and truly abide by the cause of
the Holy Prophet by doing that noble work of inviting towards Allah (Da'-wa-te Ilal-lah).
The Sahabah did not care for their life, house, family and luxuries in carrying out
the task of inviting people towards Allah and as such they got the satisfaction of Allah and
very high ranks.
The Sahabah are the ideal persons for Ummah in carrying out the task of inviting
people towards Allah.
This "Da'-wa-te Ilal-lah" Inviting towards Allah is the work of connecting people
to be near to Allah and besides it is the work of getting satisfaction and love of Allah.
è<!_ag-LÂd<E_aw#-LA õ<l_#b-y<l^F-
Those who are in front of me (Holy prophet) are responsible to teach to those who are
not present.
Explanation – As you the Sahabah learned and received the teachings of Islam from these
gatherings along with me and thus got the privilege of living in accordance with the teachings
of Islam, so also, you, the Sahabah are responsible to convey and share their knowledge with
those who cannot participate in these gatherings and also with those who are far away, and
those new generations who will be born after me.
As that address was the Prophet's address of the last Haj, and on that very day the
verse of the Qur'an was revealed stating that the religion had been fully established and
perfected without any requirement for modifications.
At the end of the congregation (Maj-lis) of that last Haj, the Sahabah by discarding
their families, houses, and luxuries, departed to spread out the religion of the Lord, Allah, in
whichever direction the heads of their camels faced and to all the places of the whole world.
That is the reason why there are only twenty thousand graves of the Sahabah in
Mecca and Madina and the rest over one lakh Sahabah dispersed to all over the world to give
the glad tidings and invite people to the Faith and to teach the new converts about Islam.
Consequently we find the graves of the Sahabah in several countries of the world.
Only on that day, the Holy Prophet entrusted the Ummah wholly with the work of
Invitation towards Allah. It was because Prophet Muhammad (Peace and Blessings of Allah
be upon whom) was the last Prophet. After that no prophet is going to emerge and the task of
teaching was given to the Sahabah and from the Sahabah to Taabi'een, from Taabi'een to

Taba-tabi'een, from Taba-taabi'een to the friends of Allah and saints and the religious
scholars of each era from that day to the day of Resurrection.
As the Sahabah and the abovementioned religious scholars and the saints have fully
undertaken their responsibilities of the work of the Invitation towards Allah entrusted and
transferred by the Holy Prophet, so we the whole Ummah have the responsibility to convey
and teach the knowledge of religion to the people born till the day of Resurrection.
The most effective way to carry on and to fully undertake this responsibility is to
work to the best of one's ability to invite people towards Allah.
Therefore, Imam Malik (May peace be upon him) addressed: The last and best
method of transforming these Ummah is to use the method used in the beginning of
Ummah. This means, the method used for transforming the Ummah during the era of the
Holy Prophet.
During the time of the Holy Prophet, the method used for transforming the Ummah
was the method of "Da'-wah" Invitation towards Allah.
Therefore, by the grace of God, Hadhrat Maulana Ilyaas (May peace be upon him)
revealed the work of striving by travelling for this work "Da'-wah", inviting people towards
Allah and for religion. Hadhrat conducted the work of inviting people towards Allah (Da'-
wah) by placing forward the Quran and Traditions and accepting the management and
protection of the religious scholars.
The Ummah are to follow with righteousness and sincerity the straight path of Islam
by obeying the commands of Allah and the traditions of the Holy Prophet and to direct, urge
and remind and to guide the others who are ignorant of it or who may be unwilling to adopt it
on account of prejudice or spiritual malaise to the path of Faith and towards making them His
pious, devout and faithful bondmen. That is what is meant by the service of Faith and its
preaching and propagation.
Therefore the soul of the world is Faith (Iman). The soul of the Faith is religion (Deen).
The soul of religion (Deen) is the Invitation towards Allah (Da'-wah).
Prophet Muhammad (Sallallahu-alaihi-wasallam) sweared and addressed:" By the
Almighty Lord, Allah, enjoin and encourage virtuous deeds and forbid doing evil. If not,
Allah will send His punishment on you soon. Then, certainly, you will supplicate to be free
from the punishment but Allah will not accept your supplications.
Hadhrat Abu Darda addressed: Increase the virtuous deeds. Teach and summon.
Prohibit people from committing bad deeds. If you do not summon to flourish deeds of virtue
and do not forbid people from committing bad deeds then Allah will impose upon you a king
who is unkind and unjust, who will not pay respect to the elders and will not be lenient to the
young ones. Then, when the saints supplicate to be free from such difficulties, Allah will not
accept their supplications. When you ask for help, Allah will not help you. If you ask for
amnesty, you will not get amnesty.
If you see that one is conducting some bad deeds against the religious law, and if you
are able to prevent him using physical prowess, then you should prevent him with physical
prowess. If you are unable to prevent him by your physical prowess, then you should forbid
him verbally. If you are unable to forbid verbally, you should dislike the deed with soul. By
doing like this is the lowest rank of Faith(Iman).
(Muslim, Tirmezee, Ibno Majah, Ne-sa-ee, Tar-geeb, Treatises)
If you see that one is doing a work that is against the religious law and if you can
prohibit verbally then prohibit him.. If you are unable to do even that, you should hate the
said deed within yourself and know it to be wrong. Doing like that, the duty is done. If a
person hates another person who is going against the religious law, that person is a Mo-Min
but of the lowest rank in Faith (Iman).
The Holy Prophet, in the undermentioned Tradition, has made use of a single example
to impress upon us the importance of the work of religious reformation and guidance.
He said, "Suppose there is a double-storyed boat in which the passengers of the lower
deck have to fetch water from the upper deck. This causes inconvenience to the occupants of
the upper deck and they do not like it. Now if in their foolishness the passengers of the lower
deck decide not to go to the upper deck and for their supply of water and begin to bore a hole
in the bottom of the boat and the passengers of the upper deck do not stop them from doing
so, the entire boat, with all the passengers, will sink.
But if the occupants of the upper deck, somehow, managed to dissuade the occupants
of the lower deck from boring the hole, they will save the occupants of the lower deck as well
as themselves from being drowned. (Giving this example, the Holy Prophet next stated:) "We
should bear in mind that it is the same with bad deeds and sins."
If a community, as a whole, dwells in a state of ignorance and sinfulness and its
enlightened and virtuous sections do not take steps to reform it and to bring it on the right
path then Divine punishment will be sent down upon it because of its sins and transgressions
and the pious and virtuous members of the community will, also, be caught in it. On the other
hand, if an endeavour is made by them to reform the sinners and wrongdoers, the whole
community will be saved.

The Sahabah who were nearer to the Holy Prophet asked "Ya, Rasullallah (Prophet of
the God), shall we be destroyed and have to face hardships even though there are the saints
among us who abstain from sins? The Holy prophet replied, "When bad deeds and evil
prevails all will be destroyed and will have to face troubles and difficulties."
At this time, the Muslims are leaning towards degeneration from all sides, they do not
heed the teachings of the religion or respect it but are indifferent to it and they do as they
please. They do not conduct and adhere to the religion even as they do to the medicines
prescribed by the physicians. Although they dare not eat the food which is prohibited by the
physician because such food will increase the disease but, it is lamentable, that they
transgress without fear, the Laws of Allah and His commandments.
In other Hadith, the Holy Prophet strictly reminded us:
By the Almighty in whose power lies my life, do not neglect the duty of enjoining what is
right and forbidding what is wrong. Remember if you neglect your duty, it is quite possible
that God will send down His punishment on you, and, then, all your prayers and
supplications will be in vain.
The disasters and humiliations that have been visiting Muslims for a long time and the
troubles and difficulties they are caught in universally these days and which do not seem to
abate or relent a bit inspite of all their pathetic petitions to God and prayers etc., are due
mainly to the very reason that they have ceased to discharge the function they were raised up
for and for which they were made wholly responsible after the termination of Prophecy and
Apostleship.
To sum up, to devote oneself to the noble task of guiding the ignorant, the wayward
and the thoughtless to the straight path of Islam, and to bring them nearer to God, to spend
one's time and money on it, to sacrifice one's comfort, all these constitute ''Jehaad'' in the
Divine estimation. In fact it is the ''Jehaad'' of the present age.
It is not only an ordinary Jehaad, but it is a special Jehaad for the period. Thus Allah
has demarcated as the best of peoples (khairul Ummah).
If the Ummah do not undertake the responsibility of the invitation towards Allah(Da'-
wah) which is the invitation of religion and to save and to reform mankind, they will not get
the attribute of best nationality (Khairul Ummah) and besides they will be great sinners. This
is because they failed to fulfill their responsibility to invite towards God(Da'-wah) which is
the great work the Prophets handed to us.

It is described in Quran that the purpose of the existence of this Ummah is to invite
people towards Allah and to carry out the work stipulated by the religion (i.e. service of
faith). It implies that the nature and characteristic of this Ummah is only this work.
No new Prophets would come to reform and save mankind, so the special decision
was proclaimed to conduct the work of invitation towards God continuously till the day of
Resurrection for those who have accepted and believed the true path as brought and taught by
the Prophet.
The first and foremost responsibility of the Ummah is to connect the human beings
with Allah. If one does not know Allah, then he will not be able to know other things
ordained by Allah.
The Holy Prophet entrusted the flag with trembling hands." Do not stay behind by not
working after my death." Therefore, the company (Jama-att) of Osama was asked to set out
on the path of Allah. Even at his death bed, the Holy Prophet was still anxious to send out the
company (Jamaat) of Osama on the path of Allah.
The responsibility of the work of "Da'-wah" Invitation towards God does not depend
upon one person or a group. The responsibility of the Holy Prophet was entrusted to the
Ummah. If the Ummah accepts the Prophet's work as his own work and strive by taking the
responsibility upon oneself, then the help will be with Ummah at now as was the help with
the Sahabah.
Certainly the endeavour to reform the human beings and to bring them to the right
path is considered a very high and noble deed in religion as mentioned above and it is like
inheriting the noble work of the Prophet.
Therefore the wealth and luxuries of the world have no value in comparison to the
great benefit. Therefore the Sahabah were different from and nobler than any other
nationalities and groups of the world for they endeavoured courageously without taking into
account their lives, families and luxuries in the path of the Lord.
The Sahabah obtained the satisfaction and admiration of Allah for they acted by
giving priority to the work of Invitation towards Allah(Da'-wah) and did not look sideways
for their wives, sons and daughters, wealth and luxuries of the world in flourishing and
stabilizing the religion and the existence of the command of Allah. They were given the good
news (Bashaa-ratt) of paradise from Allah.
The Sahabah well understood that the plan of hereafter depends upon the religion.
Therefore, the Sahabah gave their whole life to strive for the work of Invitation towards Allah

(Da'-wah) courageously and with fear of Allah in their heart, deeply concerned about the
hereafter. They were absorbed in the worship of Allah.
O Allah, bestow upon us to follow on the foot prints of Thy faithful servants. We beg
and ask for sympathy to bestow upon us (the whole Ummah) to conduct and to be engrossed
in the work of invitation towards God (Da'-wah) till our death as the Sahabah understood the
work of Da'-wah well.
Take censure and grimace from the people for Me, the Lord,
say whatever you wish, if I, the Lord, does not raise your dignity.
****** - *******
TABLIGH (Preaching Islam)

(Relaying the knowledge of Religion to others)
Allah Says:
" If you (come forward to ) help the religion of Allah Ta'ala,
He shall help you and make you steadfast." (Qur'an)
Undoubtedly Allah Ta'ala has promised to provide protection for the way of life
propagated by Hadhrat Muhammad (Sallallahu alaihi wasallam). But, human effort and
perseverance have been defined as the only media for its promotion and advancement. The
Companions of the Holy Prophet (peace be on him) strove untiringly for that purpose and,
assuredly, they succeeded and were the recipients of high rewards. They had the honour of
receiving Divine help and assistance. We, being the admirers and believers, ought to try and
follow them and prepare ourselves for the propagation of the 'Kalimah' and the message of
Allah Ta'ala. Thus, we will also be favoured with Divine help and assistance.
The Holy Prophet said: :If you come to learn a knowledge of religion from me teach it
to others”. Explanation: If you learn a matter related to religion, you should practice that
knowledge by yourself and as you know you should relay that knowledge to others by
teaching them to obey and practice it. (Mish kaat treatise)
The duty of Tabligh is revived by conveying the commandments of Islam to the
servants of the Lord.

The basic thing of Tabligh Jama-att is to teach indirectly the religion (Deen)
brought and taught by the Holy Prophet. This is the basic work.
A study of the Holy Quran clearly reveals that the capacity to maintain the required
level of true faith of Islam, and the ultimate ascendance to exaltation and glory through it, are
dependent on the fulfilment of a special task which has been so graciously assigned by Allah
Ta’ala to the Muslims alone. It is for this that they have been given, in the Quran, the
distinguished position, “ Khair-ul-Umam” (the best of all peoples).
According to the faith of Islam, the main purpose behind the creation of this world
was to establish and prove the Divinity, the Oneness, and the most exalted existence of
Almighty Allah Ta’ala, and to reflect His unlimited powers and boundless Attributes through
man, who was to be guided by the light of true knowledge. It was impossible for man to
conceive and utilize that knowledge without his first being purified of impiety and obscenity.
Only after that purification, is he to be adorned with fine virtues, excellence of conduct and
the eventual capacity to act righteously. It was for this purpose of bringing about this purity
and power in the ranks of mankind that thousands of Prophets and Apostles had been deputed
by Allah Ta'ala.
The last in the series, came the "Sayyed-ul-Ambia Wal Mursalin" (the greatest of all
the Prophets) Muhammad (Sallallahu alaihi wasallam). It was through him that man reached
the high state of development of mind and body leading to the final stage of purity. It was
then that mankind received the glad tidings in the following verse;
'' And today We have perfected your religion for you and
completed Our bounty upon you " (Quran Alma-idah 3)
The supreme purpose of man's creation had been fulfilled; good and evil had been
clearly defined, a complete system of practical life had been revealed, the lineage of
prophethood and apostlehood had been terminated, and lastly, the duties that were formerly
discharged exclusively by the Prophets had devolved as a collective mision upon the
"Ummat -i-Muhammadia" (the Muslim people). This last fact has been clearly brought out in
the following verses of the Holy Quran:
" O you(followers of Muhammad): you are the noblest of peoples, in that

you have been brought out for (the benefit of ) mankind . You enjoin the good
and forbid the evil, and you believe in Allah." (Quran Al-Imraan 110)

"And it is but meet that amongst you there should be a group devoted to
inviting people towards righteousness and enjoining the good and forbidding
the evil, and it is only those who do this that prosper." (Quran Al-Imraan 107)
In the first verse, Allah Ta'ala has stated the reason why the Muslims are called
"Khair-ul-Umam" (noblest of all peoples); it is because of spreading good and preventing
evil.
In the second verse, He has further clarified that only those people shall be exalted in
life who fulfil that injunction. The command does not end here. It is stated in another place
that the failure to accomplish this vital task will bring curse and gloom on its assignees.
Prophet Muhammad (Sallallahu alaihi wasallam) said:
" I, Muhammad swear by Him,Who has control over my soul: you must enjoin the
good and forbid the evil and force the ignorant wrongdoer into the path of rectitude; else
Allah will confound your hearts and you will be cursed, as were some of the peoples gone
by".
Hadhrat Abu Huraira (radi Allaho anho) has narrated:
" Said the Prophet (Sallallahu alaihi wasallam): when my " Ummah" (followers)
begin to attach more importance to the world and to regard it as a source of glory, the awe
and importance of Islam will vanish from their hearts. When they give up the practice of
enjoining good and forbidding evil, they will be deprived of the blessings of Revelation, and,
when they begin to indulge in mutual recrimination, they will fall low in the eyes of Allah."
The Root-Cause
From the above "ahadith" it is clear that the abondonment of the act of enjoining the
good and forbidding the evil has usually been the root cause of " Alllah Ta'ala's" anger and
displeasure and His eventual wrath. And if the "Ummat-e-Muhammadiah" becomes guilty of
that neglect and omission, the punishment to be given to them will be more severe than to the
earlier people, because they would have failed to recognise their exclusive obligation and
neglected to fulfil the sole mission in their life. For this reason, the Holy Prophet (Sallallahu
alaihi wasallam) has enjoined the act of enjoining the good and forbidding the evil " as the
essence and the pivot of the faith of Islam" and the abondonment of that act as the cause of
decay and decline of the faith.

The vital importance of Tabligh (Preaching Islam) has been further emphasized by
Imam Ghazali (rahmatullah alaih) in the following manner:
There can be no doubt that the act of enjoining the good and forbidding the evil is
that solid pillar of Islam, on which each and every article of faith rests.
It is for this very mission that Allah Ta'ala deputed all the Holy Prophets. If
unfortunately, it is ignored or forgotten and its methods and practices are given up, one has to
say that the very purpose of prophethood is totally defeated and rendered meaningless.
Thereafter, the conscience, which is the capital wealth of man, will wither and degenerate.
Indolence and dullness of mind will prevail. The highway to vice and arrogance will be
opened up and barbarity will spread in the whole world. Mankind will be reduced to utter
moral destitution.
The tower of knowledge and enlightenment has been demolished and its benefits and
effects have been completely wiped out. Consequently, mutual contempt and humiliation are
rampant. Nothing, of the sublime relationship between man and his Creator, is left in human
hearts; on the contrary, man, like an animal, has become the slave of his passions. Indeed not
only is there a paucity of true Muslims in this world now, but it is practically impossible to
meet anyone who is prepared to bear the inevitable privations for the sake of propagating
Islam.
" Any Muslim who dares to take steps to remove the present state of ruin and
devastation, endeavours to revive the act of propagation and comes forward to
shoulder that heavy responsibility, will surely rank as the noblest and the most
distinguished being among the whole of mankind."
Imam Ghazali (Rahmatullah alaih) said this nearly eight hundred years ago, but his
statement is very accurately applicable to us today.
We should adopt a vigorously positive line for our own sake and also for the sake of
future generations. The time is moving fast, and so is the pace of deterioration in the religion
of Islam. The situation demands a strong, quick and determined effort by one and all for
arresting the rot and stopping further degeneration of the Muslim society.
As a rule, existence of true Islam depends entirely upon the perseverance and
collective effort of its followers. Unfortunately, they seem to be deficient in these very
requirements. We must appreciate that the "Quran" and 'ahaadith' are full of the lessons in
calling the Muslims to be active and to persevere in the path of Allah.
There is a "hadith" about a very pious person who may pray night and day
all his life, but he cannot come to the level of one who strives and sacrifices his
pleasure and comfort for the sake of guiding and helping people to move on the
right path of Islam.
Most of us think that, as we ourselves do not possess the essential virtues and qualities
of Islam, we are not competent to perform the duty of propagation of those qualities among
others. This is a clear misunderstanding . Since an obligation has to be fulfilled, particularly
when we have been commanded by Allah Ta'ala for that task, there can be no quesiton of
denying obedience to it. We must set ourselves to work in obedience to Divine command.
Our efforts then shall, " Inshah Allah", gather greater strength and make us more determined
and resolute. In this way, our sustained endeavour on proper lines will one day bring us the
great honour of being dear to Allah Ta'ala. It is against the convention and the Sunnah of
Allah Ta'ala that, if one perseveres and strives for His sake (religion), He would not,
condescend to bestow favours and kindnesses because the person was not competent or fit
for the task!
Most of us take it for granted that the religious schools, the "Ulema", the saints who
have their seats at various religious places (Khanqah), and the religious books and magazines
are sufficient activities for the fulfilment of the mission of "Amr bil ma'ruf wa nahi anil
munkar" (Tabligh). These efforts, they think, are enough to meet the requirements of Tabligh.
Undoubtedly, the presence of all these is absolutely essential and one must look upon them
with reverence and pay attention to their problems, as the traces of Islam that exist today owe
their existence to these very institutions, but they are not enough to meet the situation even
partially. The task is stupenduous, considering our present weaknesses and the extent of the
problem. To be content with the existence of these few means will be a grave folly on our
part.
Even to derive full benefit from these institutions, we have to create, within ourselves,
a true and a deep respect for the faith of Islam and a burning desire to adopt it in our practical
life. Today all our sentiments and feelings for Islam are practically dead, because of the
continuous onslaught on our faith and social structure by various foreign elements and forces.
Alas! they have succeeded in their object! As, instead of love, we seem to possess a hidden
inferiority complex towards our religion and faith! Obviously, therefore, we must act quickly
and wrest the initiative from the hands of opposite forces and launch a strong counter effort,
whereby we are able to revive the dead spirit of each and every Muslim and rekindle in him
the love and attachment for Islam.
There is a great misunderstanding that, whenever one takes up the work of enjoining
good and forbidding evil, he is not received well by the people. The people invariably treat
him badly, using harsh and insulting language. Also, that sometimes people tend to adopt a
mean and contemptuous attitude towards religious workers. This is true, but we are apt to
forget the fact that the performance of the act of propagation means simply to follow in the
footsteps of the Prophets of Allah Ta'ala, who were always the victims of the worst type of
treatment. That is the usual and destined disposition of those who take to this mission!
Indeed, all Prophets had to suffer untold miseries on account of this.
The Holy Prophet (Sallallahu alaihi wasallam) once remarked:
" No Prophet has suffered more than me in the propagation of truth."
It is now up to us to set about the revival of the obligatory task of "Tabligh", which
really and truly is the life blood of Islam. It will be only then that we can hope to regenerate
the true faith of Islam in the masses. By this means alone can we recognise and truly
understand both Allah Ta'ala and His Holy Prophet, Hadhrat Muhammad (Sallahahu alaihi
wasallam), and will be able to clearly understand and finally submit to their commands and
wishes. To achieve all this, we will have to adopt the exact methods and ways which are laid
down and were demonstrated by the Holy Prophet (Sallallahu alaihi wasallam) himself when
he reformed the pagan Arabs.
Allah Ta'ala says in the Quran:
" Indeed the Holy Prophet (Sallallahu alaihi wasallam)
is the perfect example for you to follow."
In this very connection, Hadhrat Imam Malik (Rahmatullah alaihi) said :
Reformation of the last (part) of this (Muhammad's) Ummah will not be possible
except by adopting the method which was used in the beginning (by Hadhrat Muhammad
Sallallahu alaihi wasallam).
In the beginning, when the Holy Prophet (Sallallahu alaihi wasallam) had started to
call the people to Islam, he did not have a single supporter behind him nor had he any
political power or possessions. The Pagan Arabs were arrogantly independent and self-
opinionated. No one among them was prepared to listen to reason or turth or obey another
person. They strongly disliked and were deadly opposed to the "Kalimah-tul-Haq", which the
Holy Prophet (Sallallahu alaihi wasallam) had the sole mission to teach. In these
circumstances, one wonders what gave such invisible power and force to that one single man,
who was worldly poor and without any means, that he eventually was able to draw the whole
of the Arab nation towards him.
First we ought to carefully think and see what was it towards which he beckoned the
people; initially they refused, but came running towards him as soon as they perceived the
light, and stood by him so close that they never left him again. It was the message of Eternal
Truth to which he called! - that and only that (Truth), which was the Holy Prophet's
(Sallallahu alaihi wasallam) sole mission and aim in life - and which he so beautifully
presented to the people! It is :
" That we worship nothing but Allah, and associate none with Him as his
compeer or rival, and none of us considers another god except Allah."
As we profess to be the followers of Hadhrat Muhammad (Sallallahu alaihi wasallam)
who himself had suffered in the performance of this very mission, but took everything
cheerfully and with forbearance, we must also follow his sublime examples and show
patience and calmness while performing the vital duty of "Tabligh".
To call mankind to Allah Ta'ala and show the right path to all those who had gone
astray was the only mission and the sole purpose of the Holy Prophet's (Sallallahu alaihi
wasallam) life. To serve this very purpose, thousands of prophets had been deputed before
him.
The sacred biography of Hadhrat Muhammad (Sallallahu alaihi wasallam) and also
those of other Prophets indicate one single aim as the sole mission of their lives: i.e, to
believe in One True Allah Ta'ala and His one Divine Personality and His Attributes. This
belief is the essence of the faith of Islam. It was to practise and demonstrate this very faith
that man has been sent on this earth, as will be seen from this verse:
" And We have not created the genii and human beings
but to worship Me only."
The FIRST and the FOREMOST thing to do is to change the aim of our life,
from material motives and acquisition of wealth, to the propagation and
spreading of Allah Ta'ala's " Kalimah " and Islam;
to fix as a definite objective for ourselves, the enforcement of the commands and orders of
Allah Ta'ala; and to sincerely resolve: I will obey every command of Allah Ta'ala, shall try to
practise it in my daily life and will not disobey Allah Ta'ala in any circumstances. The
fulfilment of this resolution must be made the main aim of life.

We have to change our own life on the pattern requirements of the " Kalimah". That
is to believe, to say, and to act on the faith that Allah Ta'ala is the only Power, the only
Authority and the Sole Controller of all things, and it is He alone Who is to be worshipped
and obeyed, and it is He alone Who grants success or failure in life. Success will depend on
our truly adopting the way of life preached and taught by Hadhrat Muhammad (Sallallahu
alaihi wasallam) and our accepting him as true and last Prophet of Allah.
As the starting point of our work as the Jama-att(company) of Tabligh we are moving
around urging the people to recite Kalima and perform prayers (salah). It is the foremost
starting of our work.
Some people think that Tabligh means the teaching of religion. But it is wrong.
Tabligh is that to reform ourselves and to teach or to relay the knowledge of
religion to others to the extent that we know in such a way that we could be sure that they
would obey and follow.
The Prophets brought this kind of Tabligh. The Prophets of Allah (Alaihe-mus-
salaam) said: Certainly Allah will send chastisement upon those who see a sin being
committed and do not prohibit (if it is in their power to do so). In that punishment, the good
and the bad will both suffer.
The Holy Prophet said: "If you arrive at the garden of paradise, take something. The
Sahabah asked which is the garden of paradise.
The Holy Prophet said: the place where the knowledge of religion is
given is the garden of paradise.
The scholars of religion said, those who do not know well the rules and regulations of
the religion are Muslims only for name sake.
You cannot perform the deeds (Amal) without having the knowledge of religion. You
will also have no knowledge of that deed (Amal). If one does not remember the Lord, Allah,
his knowledge will have no Enlightenment(Nur).
In doing rosary (Zikr) without the knowledge of religion, you cannot get the real and
auspicious fruits and blooms. Therefore you should make Zikr(rosary) carefully. Or the work
of Tabligh will only be going round without any purpose.
Making Zikr (remembrance of Allah) is like the wall defending a city. It defends us
from Satan. Therefore you should make much more Zikr (Remembrance of Allah), when
you go to the places where there are many wrong doers and doing bad deeds. Then only
we will have defence from human-satan and Jin-satan.

The foundation of remembering the Almighty Allah is to obey and abide by the
commandments of the Lord and the rules and regulations of 'Shari-att' religious laws in every
way, in whatever place the human being may be or in whatever work he may be doing.
The Prophet of Allah said: I will tell you about the place where the prosperity of the
world and hereafter and the true understanding of religion is. That place is the place where
the people are immersed in the remembrance of the Lord Allah. (Mishkaat Treatise)
The Holy Prophet said: If people assembled at one place and remember Allah, the
angels of the heaven surround them. Allah covers them with His mercy. After that Allah tells
the angels who are serving near Allah about the people making "Zikr" There is nothing more
exalting for the Lover than to be mentioned and remembered by His loved ones.
In one of the (ahaadith) Traditions it is stated that:
When people assemble and do not make " Zikr" (remembrance of Allah) and do
not send "Darood" (invoking the favours and blessings of the Lord on the Prophet) upon
the Prophet, then they will be the total losers in the day of Judgement (Qeyaa-matt).
Prophet Dawood (Peace be upon him) supplicated; Oh Allah, break my legs if I do not
sit in the company of people who are making Zikr and forsaking them go over to the
company of people who are forgetful of Allah.
The human beings who are servants of Allah and have Faith deserve to make much
more " Zikr" remembrance of Allah. Pondering on the greatest gratitude of the Noblest Allah
and His wonderful creation, the greatness of Allah should be enshrined in the heart. In loving
the Lord, we must endeavour to attain His love.
By making 'zikr" in abundance the Enlightenment (Nur) will be manifested in deeds
(Amal). The knowledge will be enlivened. Awareness of his greatness will increase and the
love of Allah will prosper. True servitude to Allah will be manifested in all the deeds. The
true of the worship will be manifested.
The main aim and object of Tabligh Jama-att is to strive to
connect the servants of Allah with the Lord, Allah.
PROCEDURE TO WORK
The most important factor in the task of Tabligh is the manner and the method of
approach, which simply means to follow closely the lines adopted by the worthy Companions
(Sahabah)of the Holy Prophet (Sallallahu alaihi wasallam) strictly in accordance with his

teachings and practices. The method adopted by the Holy Prophet (Sallahu alaihi wasallam)
was as follows:
A jamaat or group of at least ten men should be formed. One of them should be
selected "amir" (leader). They should get together in a mosque, make ablutions (wudhu) and
offer two rakaat 'nafl' prayers (Salah). After this, all should supplicate together and beseech
for Divine mercy, help and guidance for success in their efforts and remaining steadfast and
resolute in their task of Tabligh. For all this time, " Zikr " should be recited by all, and every
precaution should be taken not to indulge in idle talk.
On reaching the place for "Tabligh", once again the "jamaat" should supplicate and
beseech for Allah Ta'ala's mercy and help in their mission. The place of Tabligh will be the
vicinity of a mosque of the locality where the work is to be conducted. A part of the "jamaat",
should be detailed to tour the locality calmly, and quietly inviting people to the mosque,
where "Ta'leem", (reading and teaching out of religious books) should be in progress and
later the "Salah" (prayers) of the time should be offered. After this, one of the members of the
"jamaat" should place before the people, in an affectionate and calm manner, the importance
and urgency of reviving Islam in each and every Muslim as ordained by Allah Ta'ala and the
Holy Prophet (Sallallahu alaihi wasallam), giving out as simply as possible the cardinal
points of Tabligh and the way to accomplish them. Finally, the people should be persuaded,
again in a cordial manner, to join hands in this sacred task and come out to do the work of
Tabligh like the Jamaat itself.
Later, some members of the Jamaat may accompany the people to their homes, where
the womenfolk should also be addressed and persuaded to do similar duty among women.
As far as possible, all expenses, including travelling, food etc., must be borne by each
individual himself and, if he can afford, he may quietly assist those companions who may be
in need.
In its real form and sense, Tabligh is the most important type of worship of Allah
Ta'ala and it amounts to a blessing of very high order. It literally means to follow in the
footsteps of the Prophets.
Truly, as the work is of a very high superior character, it must be based on equally high
principles, which ought to be strictly followed throughout.

Each participant must feel that it is he who needs to improve himself rather
than thinking of reforming others.
During the course of work and, even away from it, he must try to behave as a perfect
Muslim, as a faithful slave of Allah Ta'ala, constantly obeying and following the Divine
commands of "Shariah" and always seeking Allah Ta'ala's mercy and pleasure. This is the
basic requirement and the soul and foundation of the work of "Tabligh". Once it is deeply
and firmly embedded in the hearts of workers, the other principles, rules and practices will
become easy to follow.
Every action, work and speech must be fused with sincerity and honesty of purpose,
for an act, however small, but imbued with this quality is destined to bring high rewards
and plenty of well-being.
On the other hand, an insincere act, however big, will not bear any worthwhile fruit or
benefit either in this life or in the hereafter.
Hadhrat Mu'az (Radhiyallaho anho), who was appointed as Governor of Yemen,

begged the Holy Prophet (Sallallahu alaihi wasallam) to give him some special advice. The
Holy Prophet (Sallallahu alaihi wasallam) was pleased to say,
" Be meticulously honest and sincere in matters of religion: a little done with
sincerity is enough."
There is yet another " Hadith" in the same connection, "
Allah Ta'ala accepts only such actions and deeds which are performed purely for
His pleasure and accord.
" In another place it is mentioned "

Allah Ta'ala does not look at your face nor at your property,
but only at your hearts and deeds."
No show or outward appearance is to be put on. The degree of success and progress
will depend entirely on the depth of our sincerity.
So the crux of the matter is that the work of "Tabligh"

must be performed with all sincerity and honesty.
***********
The Adoption of the Qualities of the Holy Prophet(peace be on him)

(Miza-je Nubuwwat)
The aid of Allah is relevant with "Meza-je Nubuwwat (the adoption of the qualities of
Holy the Prophet ) (Sallallahu alaihi wasallam).
What does it mean "Meza-je Nubuwwat" the qualities of the Prophet?
- "Meza-je Nubuwwat" is to connect human beings with the Lord, the Creator.
- "Meza-je Nubuwwat" is to strive to have confidence and true belief upon Allah.
- "Meza-je Nubuwwat" is endeavouring to connect the Lord, Allah, with His servants
by submitting to the greatness of the "Rabb" the Creator and the Sustainer,
revealing the Bounties of the Lord, the powerful schemes of management, the
unseen Treasury of the Lord and the origin and the Attributes of the Lord.
You will get success in both this world and Hereafter and get merit directly from the
Lord by implementing "Meza-je Nubuwwat" and the commandments of Allah.
The Prophets did not fix wealth, authority and world affairs as their striving
department. They were sent for striving the concentration of belief to be turned towards the
origin (Zaat) of Allah.
When the colour of the Prophet manifests in us, then we will get the help from the
Lord. We have to acquire the qualifications of "Meza-je Nubuwwat".
The strivance will be effective only when our way is the same as the way of Prophet.
Therefore, it is necessary to have the colour of "Meza-je Nubuwwat" the adoption of the
qualities of the Prophet in striving.
Six essential qualifications have to be acquired on the path of Da'wah (Invitation
towards Allah) and they are the essence of the whole strivance. They are:
(1) Faith (Iman)
(2) Prayer (Salah)
(3) Knowledge (Ilm) and Remembrance of Allah (Zikr)
(4) Respecting the rights of all Muslims (Ikra-may Muslim)
(5) Sincerity of the aim (Ikhla-se Niyah)
(6) Invitation towards Allah (Da'-wah) and conveying knowledge of religion to
others (Tabligh).
By acquiring these six qualifications we should transform our belief and we should
also try to transform the belief of others.

The Reality of the six qualifications
Based on the knowledge of these six points if we just try to reform others without
having the intention of reforming ourselves then we shall not get the guidance nor shall our
invitation (Da'wah) have any influence on others.
In giving the invitation towards God (Da'-wah), our aim should be to transform our
own belief.
Our belief and deeds are to be accurate and true and to push up the whole mankind to
the side of true belief, we have to endeavour and to revive the whole world by the method of
strivance (Meza-je Nubuwwat) of the Holy Prophet.
By accepting our responsibility with regard to this strivance we should fulfill the
requisites (Takaza) of this world by investing our lives and wealth.
If we strive in the whole world, this strivance will change the hearts of the people of
the world.
(1) FAITH (IMAN)

What does Faith damand ?
Faith demands that we should have the belief that in order to obtain reward directly
from Allah in this world and the hereafter we should implement His commandments in
accordance with the ways of the Prophet.
In extending the invitation towards God (Da'wah) we should have the faith of the
Sahabah and the existence (Zaat) of the Lord before us. No other consideration should be
included. Only if we invite as stated above, shall we obtain the reality of the Da'wah
(Invitation towards Allah). In extending the invitation, the first point to be explained is that
Allah is the "Rabb" (Creator and Sustainer) and nobody is worthy of worship except Allah.
He is one, and he has no partner. This world and the Hereafter belong to Him and He is
worthly of all praise; life and death are controlled by him, and He controls the destiny of
everything. The power of Allah(Qudrat) does not need root cause (Asbaab) and that the root
cause (Asbaab) is subservient to the power of Allah (Qudrat).
The second point is to think that the invitation we give is real and true and the third
point is to weep and supplicate for true belief.
(2) Prayer (Salah)
Prayer (Salah) is the deed which enables us to obtain merit and benefits directly from
the power of Allah (Qudrat).

The claim of Prayer (Salah) is that Salah is the rest assured root cause (Asbaab) of
getting the merit from the power of Allah (Qudrat).
Salah is the root cause in which we can rest assured. The shop is an unreliable cause.
We can't get what we want by the unreliable cause. By the grace of Salah, the Lord
implements what one wants. Therefore, to fulfill our needs, we have to wait from one Salah
to the next Salah.
We should utilize our head to feet, the physical body, the eyes, the tongues, ears, the
hands and feet truly and accurately as desired and commanded by our Lord.
In the heart we should have the belief that everything happens by the will of Allah.
Concentration is to be directed towards Allah. The fear of Allah is also to be kept. We have to
pray with the belief that brings the benefit from the universe and by using also the commands
of Allah in Ruku, Takbir, Kera-att and rosary. After that supplicate.
While contemplating the reality of Salah, give invitation for Salah. Tell with the
qualifications of Salah with " khushu", "Khu-zu" and "Eh-saan.". It means we should have
the belief that we are seeing Allah or at least Allah is beholding us.
(3) Knowledge (Ilm) and the Remembrance of Allah (Zikr)

All that the Holy Prophet brought from Allah, the Lord, for the real success of
humanity is called Knowledge (Ilm).
Knowledge (Ilm) means the answers to the three questions that we shall be asked in
the grave.
(1) Knowing Allah, the "Rabb" (The Creator and Sustainer)
(2) Knowing the commandments of Allah (Ah-ka-maat)
(3) Performing our responsibilities on behalf of the Holy Prophet
The relevance of the above answers of the questions of the grave is not just
knowledge (Ilm). Merely studying, doing, hearing and professing the above answers are not
sufficient. That is why the Quran has referred to the people with faith as the learned people.
Today although the Ummah have the knowledge of "Shari-att" they do not have the
knowledge required for reformation (Tarbiyat). They have nothing relevant to reformation
(Tarbiyat).
The Sahabah became exemplary because of their ability to reform (Tarbiyat) and not
only because of their knowledge(Ilm). They became ideal and exemplary because they
endeavoured in accordance with the knowledge of the Prophet authority concerned.

In teaching the last lesson of "Bukhari", Maulana Yusuf addressed his audience in the
"Madrasa" (the place where religious knowledge are taught) that, "Now you have learnt and
you shall have to strive upon the knowledge (Ilm) with three aims".
(1) You shall have belief equal to the knowledge (Ilm) in you.
(2) Performing deeds equal to this knowledge (Ilm).
(3) To propagate the belief and knowledge (Ilm) throughout the world.
When a person who has faith makes ablution (Wudhu) and gives evidence of Kalimah
and then raises his fore-finger towards the sky, he can open the doors of the seven heavens
and the pillar of divine light (Nur) of the Arsh (Throne of Allah) will be shaken.
That is why with the intention of obtaining the benefit directly from the Being (Zaat)
of Allah is to set out on the journey to study the knowledge (Ilm) brought by the Holy
Prophet, with the intention of fulfilling the commands of Allah and the systems of the
Prophet and this act shall be counted as the worship of God.
Seventy thousand angels spread their wings under the feet of those who walk with this
intention. The creatures that are in the sky and earth supplicate for them. A religious scholar
is much more heavier for satan than one thousand (Aa-bid) worshippers who have no
religious knowledge.
If acquiring religious knowledge (Ta'leem) is deed (Amal), then the knowledge of
religion is belief. Just attaching firmly to the brain by memorising is not knowledge. The
religious scholar mentioned in Quran means those who have belief. The belief with a
pledge to the lord.
The strength of deed (Amal) is in being connected with the illumination of the
knowledge of Prophethood (Ilme-Nabuwwat). We will become more competent when the
light of "Hadith" is reflected in us.
Remembrance of Allah (Zikr)

The essence of Zikr (Remembrance of Allah) is to joyfully be aware of the presence
of God in all our religious duties as if Allah is in front of us and Allah is beholding us.
What Zikr (Remembering Allah) means - The reason for performing all the obligatory
deeds (Amal) is to acquire the awareness of Allah. Reciting Quran, performing salah and
telling the beads are all Zikr, the remembrance of Allah.

Perform Salah to acquire My remembrance
In salah and in other deeds if you are aware of Allah, then it becomes Zikr
(remembrance of Allah). Therefore Hadhrat Umar said, those who obey the commandments
of Allah and his Apostle, are called the persons who remember Allah.
As long as the tongue moves in remembrance of Allah (Zikr), the help and strength of
Allah will be with that person. Allah loves him and bestows upon him His forgiveness. The
remembrance of Allah (Zikr) is like a fort against Satan.
(4) Paying respect to Muslims and having regards for the rights of each other
(IKRA-MAY MUSLIM)
The characteristic of paying respect to Muslims and having regards for the rights of
each other (Ikra-may Muslim)
Implementing with deep respect all that Allah has enjoined upon us and having high
regards for the traditions of the Prophet.
The demand of "Ikraam" (paying respect for the right of each other) is :
Mankind is the Ummah (followers) of the Holy Prophet. We have to make ourselves
humble in front of the Ummah. Fulfil the rights of every man. Forgive and sacrifice our
rights. Surely Allah will award stately building in the centre of the paradise to those who
conceal the guilts of fellow Muslim brothers.
Look after and serve every man. By Looking after the mankind the Lord will look
after him.
A group (Jama-att) of the Sahabah set out on Allah’s way. When they encamped, they
divided the duties among themselves. One shall sacrifice the goat and the other will chop the
meat and etc. No work was left for the Holy Prophet. “What shall I do”? asked the Holy
Prophet. The Sahabah said to the Prophet “No work for you Sir, and we will do all the work”.
The Holy Prophet said, "it is not like this, I will pick up the fire-wood from the forest for
cooking”. Thus the leader of the prophets carried fire-wood for his companions.
We have no abilities. We should reform ourselves by setting out on journey in a
company (Jama-att) of muslims, then only will Allah reform us. By doing like this, we will
get the practice of paying respect for the rights of each other (Ikraam).
Look after (Khid-matt) – with “Thawazo”, we should bear in mind that we are the
most humble. Then only we will realize the essence of “Ikraam” and we will also be blessed.

(5) Sincere Aim (Ikhlaase Niyah)
The characteristic of sincere aim - we have to submit ourselves to the commands of
the Lord; only for the satisfaction of Allah.
The Demand – In fulfilling every command according to the example of the Holy
Prophet, we have to keep in view the right aim and objective. The religious scholar, the
martyr and the generous will firstly be thrown into the hell if their intentions were not right
though their deeds (Amal) might be very great. Abu Hurairah always fell down and got
unconscious whenever he related this Hadith:
Although the Faith (Iman) and the deeds (Amal) of the Sahabah are the examples for the
future generations, their fear of God and the sincere aim (Ikhlaase Niyah) made them
frequently unconscious.
Therefore in conducting every deed (Amal) we should bear in mind to achieve the
satisfaction of Allah, whatever deed (Amal) it may be, we should not aim for personal
diginity and be obsessed with this life.
Thus we have to search the essence of the sincere aim (Ikhlaas). To achieve this, the
following three ways are described;
(1) By inviting others (Da’wah), we should build up our innermost truthfulness. Because
we have not achieved the innermost essence (Heqeeqat) of the right intention with
selflessness (Ikhlaas).
(2) In the beginning, the middle and the end of work and at the beginning and the end of
Salah we shall say to our inner soul:
“ O Allah, I will do or I am doing or have done all the good deeds to get satisfaction
and approval of You. My Lord, please accept this deed.” By this way you should be training
(Mashk) yourself.
(3) After completing the deeds, we should deduce that our aim is poor, so by making
confession (Tauba) and begging for forgiveness (Istigfaar) and by weeping, pray to the Lord
to bless us with the essence of sincere aim (Ikhlaase Niyah) from the Lord.
A very small deed to satisfy and to get the affection of Allah can get the greatest reward.
(6) Invitation towards Allah (Da’-wato-Tabligh)

The responsibility given by Allah:
Prophet Muhammed (Peace and blessings of Allah be upon him) conducted the work of
Invitation towards Allah (Da’-wah) to link the human being with his Creator. The Holy
Prophet entrusted the responsibility of this work of “Da’wah” to the Ummah (followers).

The responsibility of the work of Prophethood is upon the Ummah for they are the
acceptors of Kalimah, the servants of the Lord, and the followers (Ummah) of the Prophet.
We are to propagate the Lord in front of the servants of the Lord and to propagate Islam and
call towards Allah. As we are the servants of Allah and Ummah of the Holy Prophet, so we
have the Holy duty to invite people towards Allah.
To get the essence (Haqee-qatt) of Kalimah, we have to give the invitation of
Kalimah.
Enjoining for the good deeds and forbidding the bad deeds and to have believe upon
Allah.
This is the work of Ummah. This is the aim and object of Ummah. Thus, they were
sent for this purpose.
We have to implement both aspects of the Hij-ratt (migration - discarding the native
land for religious purpose) and "Nus-ratt" (giving help to those who came to one's place after
leaving their native land) for Invitation towards Allah (Da'-wah)
Those who make connections with Allah and endeavour for Faith (Iman) and do good
deeds (A'ma-le swale-hah), will be rewarded by Allah with the reality of Faith (Iman) and
good deeds (A'ma-le swale-hah). Next Allah will bestow upon him contact with Himself.
It is far better to set out on the path of Allah for a morning or an evening than the
whole world and the things that are in the world. During this journey the benefits of the
things used, Zikr and salah will multiply seven lakh times. On this way the supplications will
be accepted as the supplications of the Prophets who emerged in Bani-Israel.
Because inviting people towards Allah (Da'-wah), the reality of Faith (Iman) and
Deeds (Amal) are the causes which get people to the right path.
To invite people towards Allah (Da'-wah), we have to implement the following three
works.
(1) First, by the means of invitation towards Allah (Da'-wah) make ready every Ummah
for strivance. Inform them that they are responsible. Tell them how the power of
Allah (Qudrat) is with Da'wah. Tell them the facts about Prophets and the Sahabah
of how they vividly saw the power (Qudrat) of Allah opposing the nature.
(2) Second is "Mashk" (Practicing). We have to use ourselves in the sections of
sacrifice(Qur-bani) such as "Hij-ratt" (Magrating) and "Nus-ratt" (help) in relevant
with the Invitation towards Allah (Da'-wah).
We have to train ourselves as the Sahabah who endeavoured and fulfilled the
requisitions (Thaka-za) by knowing their responsibilities in whatever situation they
might be, whether during marriage (Nikah), during birth of a child, during death,
starvation in winter and hot season, in health and in disease, in strength or
weakness, when young or old.
(3) The third is the supplication (Du'aa) which is more important than our lives. We
have to supplicate weeping to bestow upon us this rank of strivance for the whole
world.
In whatever status a man may be, four months should be demanded to have contact
and become familiar with this work. We have to go to the villages, towns and countries all
over by discarding our work, wealth, materials, houses and farmland and to strive and to give
Invitation towards Allah (Da'-wah) of the above mentioned facts.
The three main purposes of the emergence of the Prophet Muhammad
(Sallallahu alaihi wasallam)
(1) Tila-watt – to recite the Holy Quran
(2) Thaz-ki-yah – to reform the relevant part of the heart.
(3) Ta'-leem – teaching of the rules and regulations of the religion(Shari-att).
Note : 'Ta'leem', to study concerning the knowledge of the rules and regulations of the
religion (Shari-att) and "Thaz-ki-yah", reforming the affairs of heart are in pairs.
Therefore, the Sufi saints remarked that these purposes would not be fulfilled by
turning back on the knowledge of rules and regulations of religion (Shari-att) by assuming
that the "Thaz-ki-yah" (reforming the relevant part of the heart) is sufficient. The same is true
vice versa. Neglecting Thaz-ki-yah by assuming that only the teaching rules and regulations
of religion (Shari-att) is sufficient for us.
For instance, the heart (Qalb) is like a bottle and the knowledge of rules and
regulations of religion (Shari-att) is like the perfume. Therefore, the heart which is like the
bottle should be cleansed and then only the knowledge of the rules and regulations of
religion (Shari-att) which is like the perfume should be put in.
If the bottle is dirty then the perfume will be spoilt.
**********

The Inviter (one who invites towards Allah)

Allah is with the inviter
In every age Allah sent Prophets to guide mankind so that they may walk upon the
true path and be free from the fire of Hell and enjoy in Paradise .
All the Prophets that emerged professed that the only one God is Allah and
admonished mankind to worship Allah and invite people towards God, Allah.
Before the advent of Prophet Muhammad (peace and blessings of Allah be upon him),
the Ummah (companions) of the past Prophets, had no obligation to invite people towards
God(Da'-wah). They were left with only 'Ibadat" (to pray and obey and conduct the
commandments of Allah).
As the Prophet Muhammad (peace and blessings of Allah be upon him) was the last
Prophet he entrusted the work of Invitation towards Allah (Da'-wa-te Ilal-lah) to his Ummah.
When Prophet Moosa (Moses) (peace be upon him) and his followers fled from the
king Pharaoh and his army they encountered the Nile river in front of them and the army of
Pharaoh chasing behind them. When they saw this, they asked the Prophet Moosa (Moses),
how would they escape. Prophet Moosa (Moses)replied, "Allah is with me."
When Prophet Muhammad (Sallallahu-alaihi-wasallam) and Hadhrat Abu Bakr
Siddique were moving from Mecca to Madina, the kafirs of Mecca came near the Hira cave
where the Holy Prophet and Abu Bakr were hiding. Abu Bakr was anxious that they would
find them. At that time the Holy Prophet said"Allah is together with us".
As the Ummah of Prophet Moosa (Moses) were not the inviters, so Prophet Moosa
(Moses) said, "Allah is with me." Prophet Muhammad (peace be on him) said, "Allah is
together with us", because Abu Bakr was the inviter conducting the work of Invitation
towards God with the Holy Prophet.
That is why it is obviously evident that Allah is with the inviter who invites towards
Allah and propagates the religion.
Get lose and sacrifice everything for the Lord,
say whatever you like, if I, the Lord, does not open and reward you from the
treasury of My mercy.

As the world is like a drop of water in the ocean compared with the religion (Deen),
so also the religion is a drop of water in the ocean compared to the strivance for religion.
Hadhrat Hta-na-wi addressed: Muslims are in ruins for not having the religious
knowledge. Muslims are in ruins for they have religious knowledge, but they have no deeds
(Amal).
The deed (Amal)of the congregation is like the ocean and the deed (Amal) of a
single person is like a pin sunk in the ocean and it carries a drop of water.
**********
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B
Going round and Inviting people towards Allah, the God. (Gusht)
Prophet Muhammad (peace and blessings of Allah be upon him) implemented the
work of invitation towards Allah (Da'-wah) by going round (Gusht).
The Sahabah also discarded their native places and went to other countries to
propagate the religion of Allah. They did this by going around (Gusht) and implementing the
work of Invitation towards Allah (Da'-wah).
The life of the world is the Believer (one who believes in Allah), and the life of the
Believer is Invitation towards Allah (Da'-wah)and the life of invitation towards Allah (Da'-
wah) is Gusht (roaming and inviting people towards God, Allah).
In inviting towards Allah (Da'-wah), if there is no "Gusht" (going around inviting
people towards Allah) then the invitation towards God (Da'-wah) will disappear. The religion
(Deen) will flourish and thrive only when the people roam and invite people towards Allah.
This is called "Gusht".
To invite people to the Truth of Meiraaj of Salah with the faith (Iman)of the
Sahabah is the essence of the person who invites people to the faith.
"Gusht" Roaming and inviting people towards Allah is very important and it is like
the back bone of the invitation towards Allah (Da'-wah). If invitation towards Allah is
confined the supplication will be accepted and the right path (Hidayat) will be granted.
Therefore the aim and object is to be kept in view.
Allah has made the observance of the system (Tareeqah) of the Prophet the
requirement for the fulfillment of all our needs of this world and the hereafter.
As the deeds of the Holy Prophet and the Sahabah are exemplary, so also are sacrifice
and strivance exemplary in achieving the reality (Haqee-qatt). We have to strive with "Da'-
wah" (invitation towards Allah) to reach the rank of sacrifice. We will have to arrange and
plan and strive to achieve that position in order to get guidance (Hidayat) from the Lord.
Based upon a group which has reached the highest stage of sacrifice shall the Lord
decide for the guidance (Hidayat) of the whole world.
Sell yourselves like goods in the path of Me, the Lord Allah,
say whatever you like, if I, the Lord, does not make you much more valuable.
***** - *****
Setting Out on the Path of Allah
The aim and object : To reform ourselves, to propagate the religion and to obtain the
good pleasure of Allah is the aim and object of setting out on the path of Allah.
The benefit : Allah will bestow (490) millions benefits on taking one step on the path
of Allah and any part of his body that is covered by dust or got wounded will be exempted
from the fire of Hell.
The creatures of the earth and sky will supplicate to Allah for forgiveness and
amnesty for those who set out on the path of Allah.
Besides, the angels of heaven who are bearers of the 'Arsh' (throne of Allah) make
three kinds of supplication for those who set out on the path of Allah.
(1) O Allah, forgive all the sins of this person who is setting out on Thy path.
(2) O Allah, forgive the sin of his family who has set out on Thy path.
(3) O Allah, keep the one who has set out on Thy path together with his family in
paradise.
Why one should get out on the path of Allah for four months (i.e. three kyillas)?
The address of the Holy Prophet: Human beings from the time they conceived till they
are born with a full-fledged body, grows through different stages. The first stage, the stage of
conception lasts for forty days. Then it transforms into a block of flesh that also lasts for forty
days. In every forty days the condition transforms.

One who offers prayers (Salah) with congregation without missing the first "Takbir"
(Takbir Ula) for forty days aiming towards Allah with sincerity, will be bestowed with two
certificates of amnesty. The first is that he will be free from the hell and the second is that he
will be free from being a hypocrite.
Thus the Sufia paid special attention to 40 days-Kyilla. The demarcated period of 40
days has a special bearing in transforming the condition. Therefore, the leaders of the
religious scholars and saints stated that in order to reform the heart of the human beings it is
important to set out on the path of Allah for four months called three Kyillas. This helps to
reform oneself and to obtain the good pleasure Allah.
In the first kyilla(40)days the belief that things happen by the will of creatures will
be cleared. In the second kyilla (40) days the belief that all happens by the will of the
Creator, Allah will be established. In the third kyilla (40)days the belief that the good of
both this world and the hereafter lies in the method (Sunnah) of the Prophet Muhammad
(Sallallahu alaihi wasallam).
It is to be specially taken care of that after these believes have been established, we
should strive upon the following five deeds on returning back so that these believes may not
disappear again.
The benefits in this world and the hereafter in setting out on the path of Allah:
(1) You will come to know and understand clearly the consequences of the good
deeds and bad deeds.
(2) Because of this, the knowledge of religion (Ilm) and its practice will get
connected.
(3) Acquire the power to abstain from sins.
(4) Acting in accordance with the desire of the ego (Nafse Amma rah) will be
transformed and will be able to act as desired by the Lord (Nafse Mutma-
innah).
(5) Relinquishing the life of doing anything which one desires (Mun kya-he
zindagi) will become one who lives according to the will of Allah. (Rabb kya-
he zindagi).
The human mind is very narrow. His reasoning is also very narrow and immature.
Therefore, the human mind and its feeble reasoning cannot fully grasp the Quran which is the
speech of Allah or the ahaadith of the Holy Prophet. Even the saints, the beloved of Allah, do
not use their brain. They became saints and beloved ones of Allah by obeying the
commandments of Allah and the advice of the Holy Prophet without giving any excuse.
The Quran says that these Ummah are raised only for the service of the religion and
for inviting people towards Allah. Therefore, if we do not perform our responsibilities of
"Da'-wah" (inviting people towards Allah) and to reform but argue against it by the reason of
our limited mind we will be committing a great sin.
O Allah, bestow upon the Muslims, who sincerely carry out the commandments of
Allah and implement the work of invitation towards Allah(Da'-wah) and also those who are
not yet included in this work, to understand fully the nature of this work and to participate in
this work till death, anticipating and longing for the great sympathy of the Lord (Aa-meen).
Suffer the loss and sacrifice everything for Me, the Lord Allah,
say whatever you wish, if I, the Lord, do not open the treasury of
My compassion and reward thee.
***** *****
Unseen Help will be bestowed by the Lord on those who set out on His path
The greatest endeavour in religion (Deen) is setting out on the path of Allah.
Since setting out on the path of Allah is striving for the religion of the Lord, the
Sahabah and all those who strive for the religion (Deen) received unseen help from the Lord
by various means.
The following is an example of how I got help from the unseen. I am sure it was help
from the Lord and I describe it here with Ikhlaas(Sincerity).
I arrived at the "Markaz" Mosque of Yangon with the intention to offer for three
Kyillas (i.e. four months). I had also intended to help a widow by giving her some money. It
so happened that the money I intended to give her had to be taken first from 28th street on the
same day that I entered the "Markaz". I had to go and collect that money from 28th street
which is not far from "Markaz" and had to send this money to the widow who lived in
Thingangyun which is quite far from "Markaz". So I did not know what to do.
After listening "Rawangi" in 'Markaz' I asked permission from my leader (Amir)
during lunch time and arranged to go to 28th street to collect the money. I had no time to send
the money to Thingyangyun, because I had to return to Markaz to offer 'Zuhur' salah and so
naturally I was worried as how to send the money to Thingangyun. Since I had entered
Markaz for kyilla. I should stay in the mosque and I did not want to break the rules of Kyilla.
I took Bus No.105 to go and collect the money. A boy who was sitting in the bus gave me
Salaam and by the grace of God, that boy happened to be the grandson of the widow of
Thingangyun to whom I intended to help. I was very glad to meet the widow's grandson
miraculously on the bus. I thanked Allah for giving me the unseen help. I told the boy to
accompany me and I took him to 28th street, collected the money and gave the money to the

boy to pass it on to his grandmother. I don't consider this event as a coincidence. It was
clearly help from the Lord.
The power of Allah is unduly great and wonderful.

For Allah hath power over all things.
O Allah, my Lord, please bestow Your unseen help on those who are setting on Thy
path all over the world with Thine Almighty power and open the way to strive upon the
propagation and stabilization of the religion all over the world which is created and owned by
Thee.
Walk on the path of Me, the Lord, and look.
Say whatever you wish, if I, the Lord does not open the way for you.
**********
The Way to receive the good Pleasure of Allah

(Soubhanahu Wata A'la)
It is stated in the Quran :
"And obey Allah and the Messenger; that ye may obtain mercy." (Quran 3:132)
" You will not attain unto piety until you sacrifice for God all that is dear to you."
(Quran 3:92)
This verse is the essence of Islam and Iman(Faith). The real grandeur of Islam lies in
this very principle that whatever is dear to you must be sacrificed for the sake of God. You
notice that in all the affairs of your life God's commandment beckons you towards one
direction while your own self goads you towards another direction. God commands you to do
a certain deed but 'Nafs'(Ego) dissuades you by saying that it will cause trouble and loss. God
forbids you from a certain act while 'Nafs'(Ego) instigates that it is highly delicious and of
great benefit. One side is God's pleasure and pitted against it is a whole world of gratification.
In short, man confronts at every step two paths in life. One is the path of Islam and the
other of 'Kufr' and hypocrisy. One who discards everything of this world and bows to the
commandment of God is the person who has adopted the path of Islam. And one who sets
aside God's commandment and fulfills the desires of his heart and temptations of the world is
the person who has taken to the path of 'Kufr' or hypocrisy.

Man's well-being lies in obedience to God
The real fact is that Allah's demand for obedience from man is intended for the well-
being and betterment of man himself. He is not like the rulers of the world. It is for their own
benefit that the rulers of the world make the people submit themselves to their will. But Allah
is above all benefits. He is not in need of taxes from you. He does not require to build
mansions, buy cars and amass articles of luxury from your earnings. He is pure. He is not
needy of anything. Whatever is in the world belongs to Him alone and He alone is the Master
of all treasures. He demands obedience from you simply because He desires your welfare. He
does not want that the creation whom He has made the noblest of creations should be servants
of Satan or of any man or bow his head before despicable beings. He does not want that those
whom He has made His vicegerent on earth should grope in the darkness of ignorance and
like animals become slave to their own lust and thus degrade themselves to the level of the
lowest of the low. Therefore He urges:
" You obey us. You go ahead carrying on the light We have sent through Our
messengers. Then you will find the straight path, and by walking on it you will get
a place of honour in this world as well as in the Hereafter."
Real Guidance - only from God

Eventually there remains only that one Supreme being from Whom you can get the
necessary light. Allah is knower and Seer. He knows the reality of everything. He alone can
tell you precisely wherein lies your benefit and wherein is your real loss; which work is really
right for you and which is wrong. Then Allah is above all needs too. He has no axe to grind.
He has no need at all (He is above it) to secure any benefit by deception. Therefore, whatever
directions that Hallowed and self-subsisting Being will give you, will be without any ulterior
motive and will be intended exclusively for your benefit. Allah is also dispenser of justice.
There is not the slightest touch of injustice in that Pure Being. As such, His commandments
will be based totally on truth and justice. In following His commandments there is no danger
of your doing any injustice to your own self or to other people.
How to derive benefit from Divine Guidance?

Two things are necessary in order to derive benefit from the light emanating from
Allah. Firstly, to believe sincerely in Allah and His Messenger, through whom this light has
been transmitted. That is to say, you should be completely certain that whatever guidance
Allah's Messenger has given under inspiration from God is absolutely right and true
irrespective of whether or not you understand the wisdom behind it. Secondly, after affirming
your belief , you should follow that guidance because without it nothing can be achieved.
Supposing a man tells you that a certain thing is poisonous which is deadly, so do not
eat it. You say: " You are undoubtedly right. It is poison and a fatal one too." But after
knowing and admitting this fact, you eat that thing. Obviously the result will be the same as it
would have been if you had eaten it unknowingly. So what is the use of this knowing and
admitting? You can achieve real benefit only when you obey Allah's commandments
following your affirmation of faith in Him.
You should not merely utter: "We believe and testify as true" in respect of the
commandments given, but you should actually carry them out. Similarly, you should not
verbally promise to abstain from things which have forbidden but should in actual practice
refrain from them. That is why Allah repeatedly urges:
"Obey Allah and obey the Messenger." (5:92)

"If you obey My Messenger, then alone you will get guidance." (24:54)
"And let those who conspire to evade (Our Messenger's orders) beware lest grief or
painful punishment befall them." (21:63)
IKHLAAS (Sincerity)
Ikhlaas (sincerity) (i.e doing a thing only for the pleasure of Allah). That Ikhlaas is the
prerequisite for all good deeds. In fact, the acceptance by Almighty Allah depends only on
Ikhlaas: every deed will be evaluated according to the degree of Ikhlaas involved therein.
According to the Sufia, Ikhlaas on one's part requires that one's words, thoughts and deeds
should be compatible. It will be found in one Hadith that Ikhlaas (sincerity) is that which
prevents one from committing sin. This Ikhlaas (sincerity) is possible only through the grace
of Almighty Allah.
PRIDE OF ALLAH

Mulla Ali Qari (Rahmatullah alaih) interprets the pride on the part of Almighty Allah
to mean that He wants the angels to realize, "Despite the fact these humans are full of
temptations, the Devil is after them, desires are inside them, the worldly needs chase them,
and yet they are engaged in glorifying Almighty Allah, and so many deterrents cannot
prevent them from doing Zikr; and therefore your Zikr and glorification, in the absence of
any such handicaps is comparatively insignificant.
Hadhrat Anas (Radhiyallaho anho) reported that Rasulullah (Sallallahu alaihi
wasallam) had said,
"When some people assemble for the Zikr of Allah with the sole purpose of earning His
Pleasure, an angel proclaims from the sky, 'You people have been forgiven, your sins have
been replaced by virtues."
According to another Hadith, " A gathering devoid of Zikr of Allah, would be the
cause of dismay and sorrow on the Day of Judgement." It means that the participants of such
a gathering will repent that they earned no blessings and wasted their time for nothing; may
be, it led them to afflictions.
Unlimited forgiveness on the Day of Judgement

If Allah is pleased with the good deeds of somebody, and though His sheer
benevolance grants him virtues equal to his sins, there is nobody to question His authority.
He is the Lord, He is the King. He is all powerful, His mercy is boundless. Who can close the
door of His forgiveness? Who can stop His bounty? He gives everything from His own
treasures. He will exhibit His powers and unlimited forgiveness on the Day of Judgement.
Various scenes of reckoning on the Day of judgement are described in ahaadith. It is
mentioned that reckoning will be conducted in different ways. "Some people will be
examined in camera under the cover of (secret) Mercy; their sins will be recounted to them,
they will be reminded of the occasion when each sin was committed by them and there will
be no alternative for them but to confess all their sins. Due to the abundance of his sins, he
will think that he is doomed, but the Lord will say, " I covered your sins during the worldly
life and again I cover them now, and forgive them all." When such a person, along with
others like him, will return from the place of reckoning, the people will see him and exclaim,
" what a blessed person, he never committed any sin," because they will have no knowledge
of his sins.

Similarly, in another mode of reckoning, the people will have minor as well as major
sins to their account. Then, Almighty Allah will order that their minor sins may be converted
into virtues, at which they (in order to get more virtues) will exclaim that many of their sins
are not mentioned in their account. In the same way, the modes of reckoning are also
mentioned in ahaadith.
An anecdote is mentioned in one hadith, wherein Rasulullah (Sallallahu alaihi
wasallam) is reported to have said, " I recognise the person who will be transferred from the
Hell to the Paradise last of all. He will be summoned, and the angels will be directed that his
major sins should not be mentioned and that only his minor sins should be read out, and he
should be asked to give explanation for them. This trial will start, and his sins will be
recounted to him with time and place. How can he deny them? He will confess them all.
Almighty Allah will then order that for every sin he may be given one virtue. At this, the man
will speak out at once, " There are still many sins that have not been mentioned so far."
While narrating this part of the story, even Rasulullah (Sallallahu alaihi wasallam)
smiled. Firstly, to be the last one to come out of the Hell, as mentioned in this narrative, does
not mean a light punishment; secondly, it is not known as to who will be that lucky one
whose sins will be converted into virtues.
Hoping for the best from Almighty Allah and constantly begging for His Mercy
constitute the best form of submission. But one should never be over complacent in this
matter. However, the above mentioned Hadith shows that taking part in meetings of Zikr
with Ikhlaas(sincerity) leads to replacement of sins by virtues. But this Ikhlaas(sincerity) is
possible only through the grace of Almighty Allah.
**********

EGO (Nafs)
Allah commanded:
©ae-S#'D-ú^M- -aK-d^Q-O-ae-|#'Z-ú^M-ì-l-FÂ-d^Q-
(Quran 91:9-10)
Meaning : Truly he succeeds who purifies it (soul), and he fails who corrupts it (soul).
© ý^B#_R-ù-H_R-aM-&#-A_á_o^`s#<LaB_}%R-aM#-¾-î-f^n#-LA #-A_
(Quran 12:53)
Meaning: The human (soul)is certainly prone to evil, unless my Lord does bestow His
Mercy:
<[>B#-R- -r-I-d^q-F-[>s-f^N- -r-I-ú^M- >
Meaning: One who knows his Ego "Nafs", certainly he will know his Creator.
In a man's body, there is a kind of power. That power longs for worldly things.
That desire may be good or bad, and that is called "Nafs" (Ego).
The Ego ('Nafs') always longs for the bad thing and if it does not repent and feel
ashamed of the desire towards bad things, that 'Nafs' is called 'Nafse Am-marah' commanding
towards bad deeds. That status is called "Hawa".
In the Holy Qur'an Allah commanded:
©{<Ao-E-ô-b-T#-AO-
Meaning: One who follows his own Desires (Quran 18:28)
It means the status of "Nafse-Am-marah" is the status of "Hawa".
Sometimes arising of good desire, does not get out of the status of "Am-marah"
from the "Nafs". Because commanding much does not mean commanding always.
If the "Nafs" repents and feels ashamed of the bad deeds which
one has done at that time, this "Nafs" is called "Nafse Lau-wamah."
The meaning of"Lau-wamah" is self-reproaching. In the Holy Quran Allah
commanded:
$ ]_M-Ao#-l#-LAî_f^n#-LaB_ ù<s_QÂ<&-O- (Qur'an 75 : 2)
Meaning : And I do call to witness the self-reproaching spirit; (Eschew Evil)

The above verse indicates the status of "Nafse-lau-wamah".
Then, from that status, if the Ego ("Nafs") becomes true and straight forward and
most of the time, the desire is always directed towards good deeds, that time, this "Nafs" is
called "Nafse-Mut-ma-innah" i.e. desiring good deeds, acquiring peace and serenity.
$ ]=y^V_r^M#-]=y-V_AR-/_B#_R-ýL'A_ýî_J_RÂ $ ]<~n#-@_m-p^m<LÂî<f^n#-LAae-t<Y#-a-Y'`
$ ý^t_n#-J-ý^l_K<DÂO- ^D_ab-Iý^F_ý^l_K<DâF
(Qur'an 89:27-30)
Meaning : (To the righteous soul will be said:)" O (thou) soul, in complete rest and
satisfaction!" "Come back thou to thy Lord – well pleased (thyself), and well-pleasing unto
Him!" "Enter thou, then, among My Devotees!" " Yea, enter thou My Heaven!"
The above verse indicates the status of that soul having peace and serenity.
After getting "Nafse-Mut-ma-innah" it does not matter, if sometimes the desire for
bad deeds arise. But the rule is to strive not to comply with the desire and perform that bad
deed. Because "Nafse Mut-ma-innah" is not destroyed by the desire of bad things arising in
the mind only. Nafse Mut-me-innah can neither be faded. Only by acting practically upon the
bad desire will, "Mut-ma-innah" disappear.
Therefore, both the good and bad desires are is connected with Ego"Nafs", but the
root causes for the desires are different. We can see practically upon some of the desires.
It means, living in the company of good people, will help good desires to arise and by
living in the company of bad people will make bad desires to arise.
Some of the root causes cannot be seen. For instance, the "Ilkaa'a" of the angels are
for good desire and the "Ilkaa'a" of Satan arises bad desire.
Prophet Muhammad (Sallallahu alaihi wasallam) addressed: "man would walk the
path for which he was created by the Almighty Allah. If he is demarcated as "Jannati" (who
will have to enter into the paradise), then he will obey the commands of Allah and will
observe the good deeds. If he is demarcated as "Jahannami" (who will have to enter into the
Hell), he will go through the wrong path and will do the bad deeds.

Whoever keeps his spirit in obeying the commandments of Allah, he would be the
fulfilled winner. One who dips his soul in bad deeds and does not obey the commands of
Allah, will not get the cleansing of soul and will be the loser and his desire unfulfilled.
Hadhrat Aisha (Radhiyallaho anha) witnessed the Prophet Muhammad (Sallallahu
alaihi wasallam) prostrating and supplicating one midnight the following supplication:
aE-&-o^M-O-ae-y#<L_O-é-NÂ-ae-|#'Z-ú^M-r<y^K-é-NÂ-ae-|#_Z-O-aE-o'q^T-ý^s_f^N- _A'ù#-e<l#'LA-
O, Allah, please make my Ego (Nafs) refrain from bad deeds and cleanse my soul.
Lord is the best in cleansing the soul. Allah is the Lord who owns the soul.
Change the power from the hands of your ego(Nafs) to your spirituality
Really our nafs(ego) is not for harming ourselves. No. It is like an electric cable
without the protective covering. It may harm you. You cannot touch it and you cannot use it.
Therefore you lose the big chance which Allah Almighty granted to you. With protection we
may touch it. If you ask, " Why is that harmful wire inside?" And if you take out from the
plastic, it would have no more use, and you would have lost that huge power. Our ego (nafs),
is such a big grant from Allah Almighty. The Holy Prophet (Sallallahu Alaihi wasallam) was
saying that it is your horse, that you may ride on, to wherever you want to reach.
The ego (nafs) may take you up to highest point of creation.
But you may ask, "Why is ego(nafs) put in us?" If we had no ego, we would be like
angels. But Allah Almighty was asking to create a new creature, one hundred percent
different from angels. (For some reason, purpose and wisdom.) So He created Adam (Alai-his
Salaam) and gave him ego (nafs). If He would not have given him ego (nafs), Adam would
have been the same as angels. And without ego (nafs), without that horse, you cannot reach to
the honour which Allah Almighty granted, to those creatures which have ego(nafs). This is a
big wisdom, that must be understood.
This wisdom is enough for the whole of mankind to understand themselves. But
people are never understanding, so they fall under the lowest level. That important ride, was
not granted to you only for it to eat, drink and enjoy. No! The Lord (Sultan) is expecting that
you ride on it and come to Him.
Allah Almighty is saying,
"Use your eog(nafs), and come to Me."
The Prophet (peace be on him), was riding on his heavenly ride, Borak, on his night
journey. When he reached to the Divine presence, he asked Jibril (Alai-his Salaam), " Is there
also such a ride for my companions (Ummah)?"

Jibril (Alai-his Salaam) answered, "Yes. And if they are riding on it, they may come,
and reach to what you are reaching."
So that dangerous and powerful one, our ego(nafs), is our Borak.
But people do not understand, and they are not using it.
All Prophets were calling people to this direction. It is the door or entrance to all
wisdom. You may go inside and take every power. If not, you will remain under the
hegemony of your ego(nafs), which will grind you, and make you to finally be dust through
the cemetery.
But those knights, who are riding their horses, through the cemetery, the earth will not
grind them, and they will arrive at the day of resurrection with the same body, which will
shine like the sun.
Who is using their mind should reach to that station. Why waiting ?! The Lord
(Sultan) is looking after you. Why not preparing yourself for His Divine Presence?
When Abu Yazid Al-Bistami , ( * ) reached to the Divine presence, and asked to
enter, Allah Almighty said, " O Abu Yazid, now leave your nafs(ego) and come to me".
Which means the main purpose of ego (nafs), is to make you to reach from the lowest level,
to the highest level. Therefore anyone asking to reach to the Divine presence, must use his or
her nafs(ego)as a horse. But when asking to enter to your Lord's divine presence, He says, "
Leave your horse outside, then come."
The ego(nafs) is the wildest and most disobedient creature ever created.
From the beginning, when Allah Almighty created our nafs(ego), He said, " Go
forward," and the ego(nafs) went back. That is its nature. Never to accept its Lord's
commands.
Allah Almighty honoured man to be His servants, and the ego(nafs) always come in
the way, to prevent you from obeying your Lord.
Every Prophet, brought methods from Allah Almighty, for training our ego to say,
"O my Lord, I surrender to you."
In the human there is ego(nafs). The animals have ego(nafs) also, but their ego(nafs)
are only for controlling themselves and their offsprings. The animals ego(nafs) are used as an
instinct. Without it they would not eat. The wish or desire, to eat, drink ,and to continue their
species, comes from nafs.
The ego(nafs) are a test for humankind, so that they may win high stations, (or
not). Who resists reaches to higher stations (Maqams).

There is something to gain. Everyone must ask for more power to save their
spirituality and souls from their ego's imprisonment. The ego is assaulting on our spiritual
being and is never leaving it to take heavenly support, or to reach the level of real believers.
Therefore we are in need, for every occasion, to ask for much more support, and feeding, for
our spirituality.
It has the worst characteristics, which represent the whole animal world within itself.
Animals which live close to people, animals from the jungle, and the most terrible and
dangerous animals. Their characteristics, all put together, are given to our ego.
No creature is more powerful than our ego, and no creature is more useful also. It may
take us from the lowest level, to the highest. Yes, it is so dangerous and powerful, and its
work is so important. No other means may take mankind from the lowest level to the highest.
Allah created nafs and gave them to man. And Allah never creates without wisdom.
He said, " I created the children of Adam(Alaihis Salaam) to be my deputies.
Allah Almighty wants from His servants, that they make themselves to vanish (Ifna'
al-Wujud).
You have to choose between these two things. To be with your animal, or be with
your Lord.
People are either asking to manifest themselves, or to vanish themselves. This is the
summary of all shariats (heavenly laws). Take care for this. Every person is doing one of
these two things. Making his ego to grow up, or making it to vanish. The manifestation of his
own existence, or the vanishing of his own existence.
Who loves to manifest his ego can be thrown away with the rubbish. He is useless.
Stay with yourself. But you can't enter the real presence. How many people died with their
ego, and were buried with their animal?
Manifestation (Ithbat) or Vanishing (Ifna)

The mourid (one who searches and wants to meet Allah) should decide between one
of these two. If he leaves his ego, he will be with his Sheikh, with the Holy Prpohet
(Sallallahu alaihi wasallam) and with Allah Almighty.
If a mourid (one who searches and wants to meet Allah) wants to represent his
Sheikh, he must make his own personality to be vanished, into the personality of the Sheikh.
If there is something left from him, he is not representing his Sheikh.Finished.

Rasullullah (Sallallahu alaihi wasallam) is the appearance of truth. And if he would not
have made his own personality to disappear, Allah would not have appeared in him.
Al-Aw-walu, Al-Akhiru, Az-zahiru, Al-Batinu.
The First, The Last, The Manifest, The Hidden.
He is the Manifested one. And through who is He manifested? (or with who).
Through the sun or through the stars? Through world? Or through the animals? The Angels?
The Jinn? With, or through who, is He manifested? He is manifested through Muhammad
(Sallallahu alaihi wasallam). And the Prophet Muhammad (peace be on him) became nothing,
so that Allah Almighty appeared in him. He had made himself to vanish, so that nothing was
left from himself. Then Allah Almighty appeared in Rasullullah (Sallallahu alaihi wasallam).
If you are manifested, then Allah will be concealed.
If you get concealed, then Allah will be manifested.
Concealing the self means covering up the self from all outer and worldly things.
Only when the awareness of the self is obliterated the state of total annihilation (fana) of the
self along with the manifestation of Allah is reached.
A Persian poet stated in his poem;
If anyone who does not annihilate (fana) his self in the love of Allah by himself upon
the great and noble Lord, Allah, that man will not get the high and noble status from Allah.
And if there was no mirror to reflect your image, you could not appear. For example,
if you are in a house, and there is no mirror, without it, your image cannot appear.
All universes, from the lowest to the highest, are not appearing without the mirror of
the Holy Prophet Muhammad (Sallallahu alaihi wasallam). When the Holy Prophet
(Sallallahu alaihi wasallam) reached to Sidrat-ul-Muntaha (lote-tree+boundary to the seventh
heaven), there came a call to the Holy Prophet (peace be on him) saying, "Come, Enter O
Muhammad." (Sallallahu alaihi wasallam).
And the Prophet (Sallallahu alaihi wasallam) called to Jibril (Alai-his Salaam), "Come
with me." And Jibril said, "O Muhammad, "If I were to cross the border, even by one hair, I
would be burnt from the lights."
Then came the question, " Who are you?" And he answered, "You, O my Lord."
Finished. Two no longer remained. Only one there was only Allah left and Muhammad
become a mirror for the appearance of all creations. From the smallest to the biggest. In
reality, the Miraj (Journey), happened in enternity (The Quran is saying). It did not take place
within a temporary space, but it appeared in the lifetime of the Holy Prophet (Sallallahu alaihi
wasallam).
It happened before the creation of time and space, and all worlds exist through this
mirror. And if this mirror were to be covered by something, then everything would be
finished.
Becoming one with the creation has its levels. The last level is that there will be no
personal identity left, and you will become a mirror, and an inheritor of the Holy Prophet
(Sallallahu alaihi wasallam).
This is then a true guide. Any one else is cheating people. He says " Look at the wall".
But there is no mirror. Only wall. He is a liar!
We are asking Allah Almighty to grant us to be closer to blessed people, so that they
may be through ourselves.
Blessings from Allah are according to your closeness to a Saint (Wali). If your heart is
occupied with him for twenty-four hours, then there will be twenty-four hours of blessings on
you. If you are half half, then for half the day there will be blessings on you, and for half the
day, it will be cut off.
We must ask from Awliya (Allah's friend) a station of power. Look with wisdom. If
not taking care, quickly Satan (shaitan) and his friends will carry you to a worse position.
Be for Allah's friends, not for your ego. With their blessings
you may reach to the Lord of heavens, and His favours, which are for His servants.
If you are able to use your ego (Nafs), they will be your servant, up to the divine presence.
People of this life are making competition amongst themselves to be higher through
the material world. Allah almighty never likes this. No. He likes that we make competition
for being closer to His divine presence.
Try to change the power, from the hands of your ego (Nafs), to your spirituality.
Jihaadun Nafs
The Prophet of Islam himself, when he was returning from battle with the pagans, he told
his companious, "Now, we are returning from the minor ' Jihaad ' to the major struggle".
They asked " What is that major ' Jihaad '? What could be more than that?" He said, '
Jihaadun nafs' – struggling against evil inclinations within ourselves. This means that the
very foundation of ' Jihaad ' is ' Jihaad ' against the evil in ourselves and that is the
cornerstone for any other form of ' Jihaad '.
***** -*******

EH – SAAN (GOODNESS)
Prophet Muhammad (Sallallahu alaihi wasallam) addressed;

Eh-saan means when you pray to Allah, the Lord, you should bear in mind that you
are seeing Allah. If you are unable to do so you should bear in mind that Allah is beholding
you and pray:
In light of the above Hadith, we come to know that besides the important facts like
belief (Aka -id) and Deeds (Aa' - maal), there is another thing. In the Hadith, the name of that
thing is given as "Eh-saan". The origin of Eh-saan can be known by the address and
explanation of the Holy Prophet.
Eh-saan is the knowledge of inner course (Ilme - ba - twin). Because, without
getting the inner knowledge, you will not be able to get the status of prayer like
seeing Allah which is called "Huzoori" (In the presence of Allah).
The Holy Prophet addressed : " In a man's body there is a lump of flesh. If that lump
of flesh is good, then the whole body will be good. If that lump of flesh is degenerated then
the whole body will be degenerated. That lump of flesh is the heart." To emphasize, the Holy
Prophet addressed this three times.
By the above hadith, we come to know,
Without any doubt , reforming the heart is the root cause of reforming the whole body.
If the heart is immersed (Fana - i.e. occupied wholly) in the remembrance of Allah, the
whole body will oblige in obeying the law of religion (Shari-'ah) and
will become free from the unruly and defying of our wild spirit (Nafs).
In the Holy Quran Allah commanded:
Search the nearness of Allah by Servitude
In the Hadithe Qudsi, the command of Allah is :
My servant is alway getting close to me by the root cause of Nafl Ibadah (Non-
obligatory servitude). By this, I, the Lord make him My beloved. Referring to this Hadith,
this status is called "Mah-bu-bi-yat" status.
If we realize that it is "wajib' to search the "Tari-qatt" (method) and strive to get the
fullfilment of the inner self then there are many ways and means to attain it. For example,
reciting the Holy Quran, always doing rosary (Zikr) one of the names of Allah etc., etc., there
are many. But it is very deep and difficult, for this course is the way to reach Allah.

The Spirit and the Satan are obvious enemy of man. At every time they are planning
to deviate the people from the right path to the wrong one.
In The Holy Quran, Allah Commanded:
"Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil,
unless my Lord do bestow His Mercy: but surely my Lord is Oft - Forgiving, most Merciful."
(Quran 12:53)
" For Satan is to man an avowed enemy. (Quran 12:5)
Verily those who plight their fealty (Bai-att) to thee, do no less than plight their fealty
(Bai-att) to Allah : the Hands of Allah is over their hands : Then anyone who violates his
oath, does so to the harm of his own soul, and anyone who fulfils what he has covenanted
with Allah - Allah will soon grant him a great Reward. (Quran 48: 10)
Therefore, there is no other way except taking "Bai-att" (fealty) from the "Murshid"
(the teacher who shows the right path). The saints wrote that this inner course is the easiest
and the nearest course of all to reach Allah.
Regarding the above subject, Hadhrat Maulana Rumi (peace be on him) explained
clearly. If you accepted the teacher (Peer), then you have got Allah and the Prophet (peace
and blessings of Allah be upon whom). No one can kill the wild spirit (Nafs) except the
teacher (Peer) who could kill that Nafs (wild spirit). Therefore, grasp the edge of the teacher's
garment who could kill that wild spirit (Nafs).
Hadhrat Shah Swahib (peace be upon him) addressed:
Ikhlaas and Eh-saan are the very great and noble thing. Without these,
the knowledge of "Uloom" and good deeds
(Aa'-maal) have no value. Without Ikhlaas, the good deeds
(Aa'-maal) are like the human body without soul.
Hadhrat addressed by comparing the knowledge of "Uloom" without

Ikhlaas and Eh-saan is like the words without having any meaning.
(Aka-bir - ka - eh - sa - nus Sulook Treatise page 22-23)
Regarding the above matter, Hadhrat Mulla Ali Kari (peace be on him) addressed
explaining widely in the Hadithe Gibrael:
The characteristic of Eh-saan is Ikhlaas. Thus Ikhlaas is the
requirement (Shar't) of Faith (Iman) and Islam to be true and right.
By the above explanation, we come to know:

The meaning of Ikhlaas and Eh - saan is the same. Without Ikhlaas and Eh-saan , both
the Iman (Faith) and Islam will not be true.
Doing good deeds and the acceptance of them by Allah also depends upon Eh-saan
and Ikhlaas, so without Eh-saan and Ikhlaas, the knowledge of "Uloom" and the good deeds
(Aa'maal) will not have any value.
`
***** - *****
Muraaqabah (Meditation)
(Concentrating towards Allah through heart)
Allah commanded:
"Remember your Creator with your heart.
The above verse is indicating the characteristic of "Muraaqabah" (concentrating towards
Allah through heart).
Contemplating the power (Qudrat) of the creation scene and profound and amazing
wisdom of the Lord Allah, is called Muraaqabah.
Muraaqabah is the key to Ma'rifat (Spiritual Realisation of Allah) and it is the
Enlightenment of Faith (Iman) and kindles the love of Allah. Muraaqabah conveys the status
of Ehsaan (Goodness). Ehsaan means all the servitude (Ibadah) become as if performed in the
presence of Allah. This is the main aim and object of the Sufia.
The Holy Prophet (Sallallahu alaihi wasallam) said:
" Do not contemplate on the Being of Allah because you do not have the required
intelligence to grasp Him. Think about His wonderful creation instead."
The Holy Prophet (peace and Blessings of Allah be upon whom) addressed:
This is the meaning of Eh-saan, "Pray as if you are seeing Allah. If you are unable to do
like that, pray as if Allah is beholding you". This is the origin of "Muraaqabah".
The Holy Prophet (Peace be upon him) addressed: live in the world as if you are a
traveller. Or live as a person passing along a road.
(Bukhari Treatise)
"Bear in mind as if you are included in the dead persons.
(Thir-mizi Treatise)
In the above Hadith,
Counting oneself in the list of dead persons

is the deed (Amal) of the heart.
Doing like that, will lessens the contact of the world and like a dead person it will take
you far from desire, anger and other bad characters. After that obedience of the command and
satisfaction will mainfest. This is the aim and object of "Muraaqabah".
The Holy Prophet said: "O child, pay concentration towards Allah. You will find
Allah in front of you.
The characteristic of this Hadith implies "Muraaqabah". The word "Muraaqabah"
emerges from "Rukoob". It means guarding and sustaining. "Muraaqabah" influence all the
things. In many situations, concentrating fully upon the Attributes of Allah, the Lord, in a
special time by us, (or) concentrating towards the soul having no contact with the body (or)
concentrating towards other thoughts like that.
In concentrating, intelligence, assumption and all the thoughts and attention should be
dedicated to that concentration. Thus, concentrating on the thing that you do not know will
be experienced as if you are seeing it in front of you.
In other words, to fully concentrate on the thing which we know and understand and
not to let any other thing to enter in the concentration except that thing.
Abu Bakr (peace be on him) made this remark to the Holy Prophet (Peace and
Blessings of Allah be upon whom), "You look old!". Then the Holy Prophet (Sallallahu alaihi
wasallam) said: " Surah "Hood" and Surah "Wa-kay-ah" had made me old".
The subject of Surah " Hood " is the fury and chastisement of Allah which fell upon
the early Ummah while the subject of Surah "Wa-kay-ah", is the people who would dwell in
paradise and hell are recounted widely.
The above Hadith shows that the Holy Prophet thought much about those incidents. In
the same way we find the characteristics of "Muraaqabah" in many places.
All the living and lifeless things in this universe are created by Allah. Pondering over
the Power of the Creator and sustenance of this whole universe is named by the Sufia as
Muraaqabah.
The Sahabah, the Sufia and the saints in looking at whatever things or creatures
created by Allah, they looked with awe upon the power and profound wisdom of Allah. By
contemplating that this universe is filled with the power of the Lord, they come to know
Allah. That is why Allah inserted "Ilme Elahi" [ Enlightenment (Nur) and Hidayat (Right

Path)] in their hearts. Therefore, we have to contemplate the power and amazing wisdom of
Allah whenever we see living and non-living things such as the sky, the earth, forests,
mountains, human beings, animals, insects etc., for they are all created by Allah.
The saints said that human being is the revelation department of the Attributes of the Lord.
As the Attributes of Allah are evidenced, the power of Allah permeates into the heart. The
saints who are the beloved of Allah revealed the Attributes of Allah by contemplating the
power of the Lord.
Allah created man with thinking intellect. This thinking intellect is not inserted
without sense. It is inserted to know his Creator. In animals, thinking intellect is not inserted
and thus they come out in the morning to search food and prepare to sleep at night. Human
being is the best creature for they contemplate about the power and amazing wisdom of Allah
and thus human beings are the revealing department of the Attributes of the Lord.
Look and ponder over the creation of the body of man. The saints stated that although
the heart of human being and animal is a part of their bodies, the human's contemplation of
the power and delicate and profound wisdom of Allah have the courage to perceive the throne
(Arsh) of Allah with the eye of the heart.
In contemplating the power of Allah we will see the power of Allah are all wonderful. For
example, look at the world in which we live. In the universe, the earth, the sun, the moon
and the stars do not lean against anything and although they are rotating in a very fast
rate, the earth is kept serene for us to move around and live. By contemplating this fact,
nobody can deny the power and profound wisdom of Allah.
Therefore, by talking, listening and thinking about the great power of Allah, the
fulfilled Faith (Iman) will enshrine in our heart. That is why, Muraaqabah (Meditation) is the
Enlightenment of Faith and the result of the love of Allah.
In this book "Enlightenment of the Hereafter", emphasis has been laid on
'Muraaqabah' for the saints attained the status of the friends and beloved of Allah by
contemplating and considering the power and amazing wisdom of Allah.
One of the religious scholar had written about the 'Bounty of water' by contemplating
and considering upon the power and amazing wisdom of Allah. In his consideration in
connection with the 'Bounty of Water", he described why the salty water is created by Allah
and how the salty water is carried in the form of rain to the mountains and stored there as ice
and how the salty water is transformed into sweet water so as to be drunk by human beings.
The religious scholar had considered at length how the sweet water flows from the icy-
mountain and reach the hands of human beings for drinking.
The object of informing this subject matter is to get the knowledge of how to make
'Muraaqabah'.
"The Way of Making Muraaqabah"

The saints wrote about several ways regarding "Muraaqabah" but, here I will state one
way of making "Muraaqabah". That way will benefit both those who belong to a school of
"Tariqa" and those who do not.
Think like this all the time. If I do bad deeds or

bad thoughts consistent in the soul, Allah will punish me
in this world or the hereafter.
Think like this, when you are making "Ibadah" (Servitude). " It is important to make
my "Ibadaah" (servitudes) to be good and right, for Allah is beholding my "Ibadaah"
(servitudes)". Examine your good deeds and bad deeds by fixing a time in day and night.
Thank Allah for the good deeds done. Confess and ask for forgiveness from Allah for the bad
deeds done by us. Doing like that is called "Muha-sabah".
According to one of the Ahaadith, an intelligent person means:
One who checks up (Muha-sabah) his wild spirit (Nafs) and who do the good deeds
for the life span which will come across after death. After that, drown your concentration in
thinking about the Attributes (Sifaat)of Allah, the Lord.
Insha-Allah, within a few days of doing like that, the thoughts and concentration will
get firm and stable.
****** - *******
IN THE PRESENCE OF ALLAH

( HUZOORI )
Huzoori means the mind is serene towards Allah
(The state of being present face to face with Allah).
In the Holy Quran, Allah commanded Prophet Muhammad (Sallallaho alihe
wasallam);

© *=y^t_b^T-[_y^L-A_ø^t#-b-T-O-/-B#_R-ù-SÂr_|<XÂO- (Quran : 73:8)
Meaning : But keep in remembrance the name of thy Lord and devote thyself to Him
wholeheartedly.
< ýNr|XúMîylJaNA >
I, the Lord, is together with those who remember Me.
The basic aim of remembering Allah is to dissipate the forgetfulness of Allah and the
inner heart is immersed in hope and infatuation towards Allah all the time. By remembering
Allah (Zikr), the inner eyes are opened and the mirror of the heart will be cleansed.
By performing "zikr" constantly the inner heart will be cleansed from the influence of
all created things and the whole being will be near Allah and will be immersed in the ocean
of peace and tranquility in the state of ruins (Fana).
"My solidity and My heavens have no capacity to enter Me, the Lord.
But the heart of true Believers (Moe-Min) have the capacity to enter Me, the Lord."
The truth of the above Hadithe - Qudsi will become obvious to that man. On reaching
that stage, there will be no (Zikr) remembrance of Allah, so also there will be no person who
is making Zikr. In that state, the Zikr (remembrance of Allah) will become the speech of the
purified heart (Hadithe Nafs).
Therefore, the basic aim of Zikr, and the state prevailing upon the one who performs
Zikr is like having the attention and comprehension of the beloved Allah (Mah-boob) and on
reaching the state of ruins (Fana) there will arise bliss and peace.
The benefits and the fruits of the remembrance of Allah (Zikre - Ilahi) is forgetting all
the other things except Allah. It means the person goes from the state of perception to a state
of no perception. In that state he is readily present (Huzoori) near the Lord, supreme Allah.
This is called "Huzoori" (in the presence of Allah).
Therefore, the door of good fortune will not be opened unless we are present in front
of Allah (Huzoori).
Oh dear friends, understand with thy heart these words. One, who at the time of
departure from this world has cleansed the dirts which is called "Gaf-latt" and has cut out the
strong desire and greed from his heart will have the right to experience the paradise eternally
and will be fortunate enough of getting the benefit of beholding (Dee-dar) the Lord, Allah.

Because all the attachments and influence of the world and all of the things that
prohibit us from the path of Allah are the greatest veils (Pardah) between the servants and the
Lord. Those veils make the eyes of the heart blind.
For the Saalik (who searches and wants to meet Allah), there are four kinds of basic
viel of preventions (Hijaab):
(1) The world- The world is the veil of Hereafter.
(2) Khil -Qat - The human being created by Allah is the veil of servitude (Ibadah).
(3) The satan - The satan is the veil of the Law of religion (Shariah).
(4) Nafse - Am - marah - The wild spirit is the veil between human being and the Lord , Allah.
Therefore, it can be said that one who searches and wants to meet Allah will be able
to get free of the veil of the world when he is free from the attachments of the world and
refrains from sins and bad deeds and is contented and satisfied with what he has. After that, if
he stays alone and does not mingle or associate with many people, then he will be able to get
free from the veil of the human beings (Khil-qat) created by Allah.
After that the Saalik (one who searches and has the desire to meet Allah) will have to
strive to obey fully in accordance with the practices (Sunnah) of the Holy Prophet (sallallaho
alaihe wasallam), then he will be free from the veil of Satan.
In addition, the Saalik (one who searches and has the desire to meet Allah) having
immersed himself in the remembrance of Allah (Zikr and wazifa) will become free from all
the created things and creatures except Allah.
Then the saalik (one who searches and has the desire to meet Allah). will be free from
the veil of prevention (Hijaab) of the trap of the wild spirit (Nafse - Am- ma - rah) and
forgetfulness and carelessness.
If the Saalik (one who searches and has the desire to meet Allah) reaches the state
described above, he will have close contact with Allah and will get the fulfilled presence
(Huzoori) of Allah.
It implies that to reach the above state of "Huzoori" (the state of being face to face
with Allah): the Saalik (one who searches and wants to meet Allah) shall have to cut out and
discard all contacts of external things from the heart except Allah and it is necessary to enjoy
practically in the "Musha hadah" garden of the great and noble Allah as if beholding the
garden of Allah.
Because, those who love the beloved Allah, athough they are facing tremendeous
hardships, they regard these hardships as paradise. If they got other things such as luxuries of
the world valued by the multitudes, it feels like hell to them who love Allah.
A persian poet refers in his poem: The hardships I felt in remembering Allah is far
more better than one hundred paradises for me. But if I do not feel the beauty and befitting of
the Lord, although I got the paradise forever, that paradise will be hell for me.
Once two saints were going on a journey to meet Hadhrat Abul Hassan Nuri and as
they reached near the gate of the town where Hassan Nuri lived, one of the saints, who
understood the language of animals, heard two cats talking. One of the cats said Abul Hassan
Nuri had died and, on hearing this, the saint recited " Inna - Lilla - he - wa - inna Elaihe-ra-je-
oon". Upon hearing the recitation the other saint asked the cause of reciting. The saint replied
that he had heard about the death of Abul Hassan Nuri and felt sorry so he had recited "Inna-
lillah".
After that the two saints arrived at the house of Abul Hassan Nuri and they were
surprised to see that Abul Hassan Nuri himself came out and welcomed them. Seeing the look
on their faces, Hadhrat asked them why they were so surprised. The two saints related the
conversation of the two cats.
When shaikh Hassan Nuri (peace be upon him) heard their words, he wept and
addressed : "the words of the cats were right. Today, at one time, I forgot to remember Allah
and for this, it was announced all over the sky and earth that I had died."
Therefore, forgetting Allah for a moment, is like being included in the list of dead persons.
So how sad the situation of a person is who spends his whole life in forgetfulness of Allah.
Therefore, it is very important to think about it and understand it thoroughly. This is the
"Huzoori" (serene thought towards Allah) of the heart.
This "Huzoori" (serene thought towards Allah) will raise the Saalik (one who searches
and wants to meet Allah) from the ground to the heaven. Only then the human with the
attributes of the animal will achieve the status nobler than the angels who are clean and pure
beings.
Only with that Huzoori :
©d_Y^R_o-LÂø_b^H-ú^M_[_y^L-A_ <r-QÂ-ú<h^N- (Quran 50:16)
Meaning : For We are nearer to him than (his) jugular vein.
©.A[<JÔ-ù#-c-F-o^L#<o-T<am-n-Yâ-F- (Quran 2:115)
Meaning : withersoever Ye turn , there is Allah's countenance.
©ù^t<n^|<am-n-YÂ-ù^\<i-M-o-E<O- (Quran 57:4)

Meaning : And He is with you wheresoever ye may be.
By the above verses of Quran, we can practically realize the real meaning and
characteristics of "Huzoori" (In the presence of Allah).
After that, Allah will make the man, who has no value, sit on the mattress of nearness
with Allah. That means, man will get the nearness to Allah. This status of nearness is called
"Fana" (annihilation in the remembrance of Allah).
FANA
The meaning of "Fana" (annihilation in the remembrance of Allah) is that existence "Hasthi"
of the Lord, Allah (i.e. Allah is the Only and One God) overwhelms the inner and outer being
of the Saalik (one who searches and wants to meet Allah) and in this state he will not be able
to distinguish any other thing except Allah.
Hadhrat Mujaddid Alfisani (peace be upon him) said: Fana is the first step in the inner
course of Sulook. It is to be noted that there is another law concerning death before the last
law of death. We will not be able to get free from the obsessions of external and internal soul
and besides we cannot have closer contact with Allah until we reach the status of Fana (i.e.
annihilation in the remembrance of Allah).
We will not be able to know the essence of the real and true (Haqeeqat) of Islam and
besides we cannot attain the fulfilled faith (Iman) until we arrive at the status of "Fana".
How could you be included in the group of the saints without having that kind of
fulfilment.
Fana is the first step of "Wilayat" to become a friend (wali) of Allah.
It is stated, if the Saalik (one who searches and wants to meet Allah), reaches that
status of "Fana" in his original first step, he will be the most fulfilled person.
(Mak-thu-baat Iman-rabbani Chapter 1-letter 21)
"My servant is always trying to get close to Me with "Nafl Ibadah" (Non-obligatory
servitude). At last I, the Lord love him. If I the Lord loved him, then I became the ears that he
hears with, the eyes that he sees with, the hands that he handles with and the feet that he
walks with. This is the highest status of the servant of the Lord, and the servant becomes "Aa-
Lah" which means he attains the love of Allah and Allah becomes "Fwa - il" i.e. Allah
becomes the beolved.
A persian Poet stated in his poem:

If anyone who does not annihilates his self (Fana) in the love of Allah by himself upon the
great and noble Lord, Allah,
that man will not get the high and noble status from Allah.
If you are manifest, then Allah will be concealed.

If you get concealed, then Allah will be manifested.
Concealing the self means covering up the self from all outer and worldly things.
Only when the awareness of the self is totally obliterated the state of total annihilation of the
self (fana) along with the manifestation of Allah is reached.
The Saalik will remain under the veil as long as he has the knowledge of self and does
not reach the state of “Fana” (annihilation of the self in remembrance of Allah). This
knowledge is the greatest veil (Hijaabe-Akbar).
“Hijaabe Akbar” means the awareness of self. If the Saalik is freed from awareness of
self and is drowned in the elucidation (Musha-hadah) of the great and noble Lord, Allah, then
only will he the get the love of Allah.
The sign of “Fana-ay Qalb” is the state in which nothing can enter the heart except Allah.
Although there may be some agitations and stimulations in the heart to know things
besides Allah, the Saalik, by undergoing hardships and by not being mindful to these
stimulations will in the end, be able to banish all things from his heart besides Allah.
It is stated in a related Hadith:
Hadhrat Ba-yazid Bustwami (peace be upon him) was usually drowned in the
remembrance of Allah and used to forget all other things. One of the disciples of the Hadhrat
rendered filial duties of the Hadhrat for twenty years, but Hadhrat on seeing his disciple used
to ask his name daily. Once the disciple asked his Master, “O my Master, I have been
rendering filial duties for twenty years. Why does the Master ask my name, every time I
come”. The Master replied, “O my beloved disciple, I do not ask for ridiculing you.
" The real reason is that I forget all other names when I am overwhelmed with the
name of Allah in my heart. Therefore, always as I intend to call your name, I have to remove
the name of the Lord, Allah and thus I forget your name from my mind.”

Fana-ay Nafs
“Fana-ay Nafs” mean forgetting the Nafs. The sufia Saints called this situation as
“Fana-ay Nafs.”
Fana-ay Nafs is a more enhanced state than Fana-ay Qalb and the truth (Haqeeqat) of
“Fana” is in that state.
Therefore “Fana-ay Qalb” is like the shade of "Fana-ay Nafs".
Only on attaining the state of true and real “Fana” (consumed in the remembrance of
Allah), does the Nafs (Spirit) will reach the peaceful and serene state (Ith-me-naan).
Only the “Nafs” (Spirit) which has reached that state will become satisfied and
will be contented with all the decisions of the Lord, Allah and the Lord Allah
will also be satisfied by the deeds of that person.
Regarding this situation, the holy Quran says:
$ ]=y^V_r^M#-]=y-V_AR-/_B#_R-ýL'A_ýî_J_RÂ $ ]<~n#-@_m-p^m<LÂî<f^n#-LAae-t<Y#-a-Y'`
(Qur'an 89:27-28)
Meaning: To the righteous soul will be said: “O (thou) soul, In (complete) rest and
satisfaction! Come back thou to thy Lord – Well pleased(thyself), And well-pleasing unto
Him!
Every human being is made up of four elements (Ana-swir-Ar-ba’-ah) water, earth,
air and fire. Each of these four elements are always stimulating the desire and longing for its
origin. In thus stimulating desires and longings, it is always leading towards the arising of
bad habits and traits and also towards the good.
Therefore, from the abovementioned four elements, if one of them crave one of the
things, the peaceful and serene soul (Nafse-mut-ma-innah) of the fulfilled saints will oppose
the desire of the soul for that thing which is longed for.
Only this kind of opposing the desire of the soul is the greatest sacrifice in the path of Allah.
The Holy Prophet (Sallallahu alaihi wasallam) addressed:
In the era of Jaa-he-li-yat (ignorance ) the best person among you was the one who had the
internal and external knowledge of religion and he will be the best person in the law of Islam.
A Persian Poet describe in his poem:
Until a man who can consume (Fana) himself in the love of the great and noble
Allah, he cannot reach Allah.
Therefore the Saalik (one who searches and wants to meet Allah), who has the
qualifications of constancy and firmness in his spirit, though, there may be outward

complications in his mind, would be able to forget all these complications of mind and his
heart will be readily in the presence (Huzoori) of Allah.
No one can be free from the influence and disturbance of the external surroundings
and bondage all the time, for instance, a person at the time of doing the duty of his family or
dealing with relatives and neighbours. (It is important to fulfil these duties in the law of
religion). By fulfilling these duties, the external bondage of some parts will also become
good.
But every internal strivance should be only for the sake of Allah.
Because under any circumstances any internal bondage is always bad. Therefore, all
of the three parts of the human body should be only for the sake of Allah,
(1) All of the body of internal part is to be with patience and gratification.
(2) Half of the external part is to be with the responsibility of "Huku-kullah" such as
Salah, Fasting, Zakaat, Hajj, etc., etc.
(3) The rest half of the external part is to be with the responsibility of "Huku-kul Ibaad"
such as the duties of family and relatives and these are also to be served under the commands
of Allah for we have to turn back towards Allah.
In the Holy Qur'an, Allah commanded:
©{<d^b<IâF-[>l#<|<r<M^¾Âô<J-r^Y<[_y^L-A_O-
Meaning: And to Him goeth back every affair (for decision) : then worship Him.
(Qur'an 11:123)
To Allah do belong the unseen (secrets) of the heavens and the earth,
And to him goeth back every affair (for decision) :
Then worship Him, And put thy trust in Him:
And thy lord is not Unmindful of aught that ye do.
There is nothing, secret or open, in our world or in Creation, which does not
depend ultimately on Allah's Will and Plan. Every affair goes back to Him for
decision. Therefore we must worship Him and trust Him. Worship implies many
things: e.g., (1) trying to understand His nature and His Will; (2) realizing His
goodness and glory, and His working in us; as a means to this end. (3) keeping Him in
constant remembrance and celebrating His praise, to Whom all praise is due; and (4)
completely identifying our will with His, which means obedience to His Law, and
service to Him and His creatures in all sincerity.

In remembering Allah, the Lord, it is the same whether making Zikr(remembering
Allah) of Nafi-Isbaath "Laa-ilaha Il-lallah" or Ismay-zaat "Allah" with one's tongue or with
one's heart. All of the remembrance of Allah like the above is called "Yaad-kard."
But in making Zikr (remembering Allah) it is important for the Saalik (one who
searches and wants to meet Allah) to practice without absence and with full love and full
devotion of mind shown by the Shaikh, Murshid, the teacher who shows the way and method
in connection with the soul.
In making Zikr, you should pay careful attention of saying the rosary of Nafi-Isbaath
"Laa-ilaha Il-lallah" Kalima Tayyiba in singular number and after making Zikr for sometime,
supplicate to Allah with your heart like this:
" O Allah, the Lord, my intention is only Allah and only for the satisfaction of Allah.
Bestow me with love and Ma'ri-fatt of the Lord, Allah."
Supplicate the above supplication respectfully and humbly as much as you can. If in
the Saalik's mind there arises a doubt because of pride or attachment the arising bondages
will be removed and dissipated by the auspicious of this supplication.
Then only the status of "Huzoori" (in the presence) of Allah, the Lord, will be
attained.
***** -*****
PIETY (TAQWA)
(Fear of God and an overpowering anxiety for the Hereafter)
©ù^\<q'TÂ-.Ad-nÎ_ù^\<M-r-|Â- #-A_ (Qur'an 49:13)
Verily, the most honoured of you in the sight of God is (he who is) the most righteous of you.
$ -o^N<z-h^Y-ùÊ<&-O-ùê_y^l-I- %o^K-&-.Aá-a`y-L_OÂ- #-A_&-À-
ay-N^d#<LA}_oy'h-LÂýF_ r'w^b<LÂù<e<L- $ -o^q<t#-Y-Ao^N<a|-O-Ao^n<M-A'ú-Y^x_L#-A-
©}_r-K_&^' AýF_O- (Qur'an 10:62-64)
Behold! Verily on the Friends of God there is no fear nor shall they grieve, those who believe
and (constantly) guard against evil; - for them are Glad Tidings, in the life of the Present and
the Hereafter.

Piety forms part of the basic essentials of Islam. It means to observe the Divine
Commandments, conscientiously and scrupulously, and to avoid all forbidden, wicked and
shameful things, believing wholly and firmly in the great Requital of the Last Day and
fearing Allah (God) and His wrath and punishment as a burnt child is supposed to dread the
fire. In other words, it demands of us, on the one hand, to carry out, thoroughly and well, the
duties prescribed by the Almighty and fulfil zealously the rights of men who have a claim on
us according to the Divine Law, and, on the other, to refrain strictly from doing anything that
has been prohibited to us by Him.
Piety calls on us to make the fear of God our constant companion. Both in the Quran
and the Traditions a very great emphasis has been laid on piety and righteousness and it has
been urged upon us most forcefully and persistently to cultivate in ourselves.
It has been declared by the Holy Prophet (Peace be on him) in one of his Traditions
that
"Nearest and dearest to me are those who possess the virtue of piety
no matter what race or nationality they belong to or which country they live in."
Piety (i.e., fear of God and an over-powering anxiety for the Hereafter) is the root of
all virtues. It is the measure of goodness. We will be as good and noble and as free from what
is base and corrupt as there is piety in us.
Another of the Prophet's Tradition reads: " A holy companion once said to the
Prophet, 'Sir, I have heard so many of your valuable sayings that I fear I may not be able to
remember them all. So I request you for a comprehensive advice which may suffice for me
always."
The prophet replied, Fear God in proportion to your knowledge and
make that fear and piety the guiding principles of your life.
The fortunate and the successful, indeed, are those who fear God and prepare for the life
to come. Even a single tear shed out of fear of God and of His anger and punishment
carries a great value in His eyes.
"There are two drops," says the Prophet, "and two marks than which nothing is more
precious to God. Of the two drops so exceedingly dear to Him, one is the tear that may have
fallen from the eyes of anyone out of His fear, and the other is the drop of blood that is shed
in His path. Similarly, of the two marks one is the mark sustained in the path of God (i.e., the
scar left behind by a wound sustained in Jehad), and the other is the mark which may have
developed as a result of the carrying out of religious obligation (as for example, the marks
one often sees on the forehead and the knees of those who offer Salah regularly)".
One more Tradition of the Prophet says:
"Never can he go to Hell, who weeps in the fear of God."
One who is God-fearing in this transitory world will have absolutely nothing to
worry in the Hereafter. He will have neither fear nor anxiety. He will dwell in eternal peace,
comfort and happiness, by the grace of God. On the contrary, he who is not God-fearing and
shows no concern for After-life and refuses to look beyond the pleasures of material
existence for him there will be a terrible anguish and distress in the life to come. For
thousands of years he will be shedding tears of blood.
The sum and substance of the entire discussion is that it is great, beyond doubt, to be
blessed with true fear of God and a genuine solicitude for the Hereafter. It can literally
revolutionize one's whole existence.
Faith (Iman) is naked and Piety (Taqwa) is the clothes of Faith (Iman).
********
The Heart
Allah commanded: © ]=f-y^K_O#-aI=r#<v-T-/-s_f^N-¯/-B#-R-r^|<XÂO- (Quran 7:205)
Meaning: And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul,
with humility and in reverence,
$ ú-y^n_s_h^m<LÂô-m-L-,A #-A_O-an-l-b<S<ùê<n#-Y-d_e^n-L-an-y^F_AO^d<E-aJ-ú-Y^x_L#-AO- (Quran 29:69)
Meaning: And those who strive in Our (Cause) - We will certainly guide them to our
Paths: For verily Allah is with those who do right
$ ae-S#'D-ú^M- -aK-d^Q-O- $ ae-|#'Z-ú^M-ì-l-FÂ-d^Q- (Quran 91:9-10)
Meaning: Truly he succeeds that purifies it (soul)!

And he fails that corrupts it (soul)!

In the above verse Allah commanded to purify the inner heart. Prophet Muhammad
(Sallallahu alaihi wasallam) addressed:
“Mujahid” means one who strives and preserves his soul by not following the desire
of the wild spirit (Nafs)
It is very important for man to purify the inner heart by the above mentioned verses of
Quran and Hadith.
We come to know by Quran and Hadith that there are two ways to purify the inner
heart.
(1) MUJAHADAH – To obey and practice the commandments of Allah by
opposing the desire of the self-spirit.
Mujahadah is very important and it is a necessary requirement. If you do

Mujahadah by entering into the inner course of “Tasawwuf” (Sufi-ism) or by self-decision or
by one of circumstances provided by Allah that it should be done certainly, in whatever form
it may be, it is important to do Mujahadah.
Mujahadah commenced in the era of Prophet Muhammad (Sallallahu alaihi
wasallam) and the Sahabah. The Holy Prophet encountered many difficulties in striving for
the prosperity of Islam.
The purified Sahabah in purifying their inner hearts (Thaz-keya, Thas-feya,
Islaahe – nafs) had undertaken the task with diligence.
Facts about “Mujahadah” and how the Holy Prophet (Sallallahu alaihi wasallam)
and the Sahabah were ready at any time for “Mujahadah” are stated below to enable us know
and estimate our deeds. We should try to follow their examples.
(A) Hadhrat Hafsa (Radhiyallahu anha) addressed: “As usual I was preparing the bed
which was made of date palm branch fibre for the Holy Prophet (Sallallahu alaihi wasallam)
to sleep and I folded the bed four times to make it convenient for the Holy Prophet
(Sallallahu alaihi wasallam) to sleep”. Next morning the Holy prophet (Sallallahu alaihi
wasallam)said: ‘Last night which bed you floored for me?" “I replied that I had folded the
bed four times and it was the same bed.” He said to me to make the bed as in its original form
for the softness of that bed prevented him from praying “Tahaj-jud” salah.

Clarification: “ prevented him from praying” Tahaj-jud” salah means Prophet Muhammad
(Sallallahu alaihi wasallam) arose later than the usual time for “Tahaj-jud” salah.
(B) Once, after offering salah, Hadhrat Umar (Radhiyallahu anhu) announced that there
would be preaching. When all of the people assembled, first of all Hadhrat Umar
(Radhiyallahu anhu) praised the lord, Allah. And after that sending Durood to Holy Prophet
(Sallallahu alaihi wasallam), he addressed: O all of the people, once I had to herd the goats of
my aunt of “Bani-makh-zoom” generation. My aunt gave me a handful of dates and a handful
of grapes. A day ended for me only by eating that dates and grapes. “What kind of day will it
be?" By addressing this, he ended his preaching.
After the end of preaching Hadhrat Abdul Rahman (Radhiyallahu anhu) said: “O the
leader of Muslims, today you did not tell anything except an incident from your past
experience. Hadhrat Umar (Radhiyallahu anhu) replied: “ O Ibne Ouf, when I was alone, my
ego “Nafs” told me, “ you are the leader of Muslims and who was there nobler than you?”
Therefore I only stated those things to punish my ego “Nafs”. (Hayatus Sahabah)
By the above related facts we can know how much care the Holy Prophet (Sallallahu
alaihi wasallam) and the Sahabah took in purifying their hearts and deeds and how they were
always ready for “Mujahadah”.
(2) THA-KA-RU-GUB BIN NAWAFIL (By getting closer to Allah with “unobligatory
servitude” (Nafl Ibadah)
It is one of the main facts of the law of Shari-ah, that closeness to Allah is attained by
“unobligatory servitude” (Nafl Ibadah).
In the Holy Quran, Allah commanded:
But Bow down in adoration, and bring thyself closer (to Allah)!

In the same way, in a related Hadith, the Holy Prophet (Sallallahu alaihi wasallam)
addressed the command of Allah:
As my servants cannot attain My closeness with “Fardh Ibadah” (Obligatory
Servitude), the thing which I demarcated and I admired most, so My servant is trying to get
close to Me by the root cause of “Unobligatory Servitude” (Nafl Ibadah). At last, I love My
servant. When I love that servant, then I become his hearing ears, his seeing eyes, his
handling hands and his moving feet. (Bukhari Chapter 2- page 963)
Explanation: In the above Hadith , Allah has openly showed that what Allah liked most is the
“Fardh Ibadah” (Obligatory servitude).
It is not to think that “ Nafl Ibadah” (Unobligatory Servitude) is more noble than
“Fardh Ibadah” (Obligatory servitude). Although the servant observe “Fardh Ibadah”
(Obligatory servitude) but it is unfulfilled. Then, the servant makes up for any lessening of
“Fardh Ibadah” (Obligatory servitude) with his “Nafl Ibadah” (Unobligatory servitude) and
thus he gets close contact with Allah by the root cause of both “Fardh Ibadah” (Obligatory
servitude) and “Nafl Ibadah” (Unobligatory servitude).
Note : For this fact, the religious scholars warned us not to neglect the Nafl salah after
offering the “Fardh” and “Sunnah” Salahs.
These Nafl salahs amend and fulfill the weaknesses and lapses in our offering of
“Fardh” and “Sunnah” salahs.
When I, the lord, became the lover of that person, then I, the lord, becomes the ears that he
hears, the eyes that he sees, the hand that he handles, and the feet that he walks. The essence
of this command of Allah is that Allah makes him use his parts of the body in the works
which Allah likes and Allah defends him from the works that Allah does not like.
(Bukhari Treatise chapter 2/ page 963 Hashiyah No 1/2)

Therefore, to get the purification of the heart (Taz-keya, Tas-feya, Isla-he Nafs), the
first and foremost important fact is to cleanse and remove all the bad deeds and traits from
the heart. Then to flourish and arise good moral and good deeds by the root cause of
“Mujahadah” “Nafl Ibadah” (non-obligatory servitude) will be the root cause. It will help us
to get invaluable close contact with the Lord, Allah.
It is important to bear in mind that it is necessary to have a master to guide and direct
and amend so that we may walk upon the true and right path in endeavouring the
abovementioned two ways of getting close contact with the Lord Allah.
In Quran and ahaadith, it is referred that it is necessary to have the leader (Shaikh)to
lead us in purifying the inner heart (Taz-keya, Tas-feya, Islahe Nafs).
Besides, Hadhrat Shaikhul Hadith Maulana Muhammad Zakariyya (Rahmatullah
alaih) who compiled and wrote the summarized Thabligh “Faza’il-e-A’ maal” Treatise has
explained “Tasawwuf Tariqa” in his "Akabir ka eh-sanus Sulook Treatise” in page 22 as
follows:
The Invitation of the Holy Prophet (Sallallahu alaihi wasallam) –
Hadhrat Shah Waliyullah Naqsh-bandi Mujad-dadi (Rahmatullah alaih) in his “Taf-
himati-Ilahiyah” Treatise, wrote that there are three very great invitation among the
invitations done by the Holy Prophet Muhammad (Sallallahu alaihi wasallam):
(1) “Akidah” The Belief should be true. Among the scholars of Ummah the religious
law scholars had taken the responsibility and endeavoured upon “Akidah”, i.e. the
Belief should be true.
(2) To conduct and practise the good deeds (Aa’maale-Swalehah) in accordance with
the right methods and according to the Sunnah of Prophet Muhammad (Sallallahu
alaihi wasallam) – This knowledge was acquired and taken care of by the scholars
of code of laws (Fiqh) among the Ummah. For their strivance, Allah, the lord, has

shown the right path to many people and has brought those who are on the wrong
path to the right path and upon good deeds.
(3) Eh-saan (Goodness) is the third fact. The true Ikhlaas (Sincerity) and Eh-saan
(Goodness) is the origin or the basic foundation of Islamic religion.
Hadhrat Shah waliyullah Naqsh-bandi Mujad-dadi (Rahmatullah alaih) explained that
Allah, the Lord, has demarcated this for His special servants and the Hadhrat addressed by
taking an oath, “By the Almighty in whose power lies my life, (this third part is very deep
and noble than all of the knowledge of the law of religion (Shari’ah). If it were compared
with all of the religious laws, all of the religious laws are like the body and Eh-saan is like
the soul.)
The Sufia took the responsibility and endeavoured upon that branch of studies and
they themselves attained the right path and helped others to get on the right path. They
fulfilled themselves and also fulfilled others. It is necessary to comprehend that they are very
lucky and successful people.
The way of the Lord is like this: Whatever the object of the goal may be , you cannot
reach it without a Master (Shaikh). With the auspiciousness of that Shaikh’s Faiz (Blessings),
the teachings (Ta’lim) and companionship (Suh-batt), we can reach the real goal.
The body is reformed by reforming the heart. By reforming the heart you will get the
sincerity of heart (Ikh-laas)and with that sincerity you will be able to do good deeds and
servitude whole heartedly with devotion. In reforming the heart, the remembrance of Allah
(Zikrullah) is the root cause of getting success.
The eye of the heart

In the eyes there is a quality which can see distant things.
The eye of the heart has the power to see the Throne (Arsh Kursi) of Allah.

The Diseases of the Heart and the Cure of the Heart.
1. To refrain from forbidden provisions. The body which grows by consuming
forbidden provisions is forbidden to enter paradise.
2. To control your tongue. It is the nature of "Nafs" to indulge in idle talks and it
takes delight in it. But with that you get drowned in a lot of sins.
3. To refrain from gossiping.
4. To control your anger.
5. To root out jealousy from the heart. Because as the fire eats the wood, so also
jealousy eats up the good deeds. (Abu Dawood Treatise)
6. To distance the heart from the love of wealth and world. It comes in the Hadith
that the obsession and love of the world is the source of sins and evil.
7. To root out stinginess from the heart. If a thing is not a real necessity, give it to
another one by forcing the self to be generous. If the ego (“Nafs”) suffers, then
suffer it with courage. Expel the love of wealth and the world totally from the
heart.
8. If the desire for fame or praise arises, then think that the people around you will
not exist, nor will you exist forever and there will be no one to ask about you after
a few days. Feeling happy about the things which have no root is the work of
people who have no knowledge.
9. In a man’s heart, if there is a drop of fog of haughtiness, he will not enter paradise.
(Bukhari Treatise). People hate such a person even in this world. He is considered
an enemy in the heart of the people though outwardly they deal with him with
respect because they are afraid of him.
10. Thinking highly of oneself and presuming oneself to be good, will never enable a
person to perceive badness in himself. The goodness is the bounties bestowed by

Allah. Instead one should be humble and think that one has no fulfilled anything.
Thank Allah, the Lord.
11. You will get punishment in the hell instead of getting paradise by doing the good
deeds for showy purposes in whatever form it may be. Therefore in doing good
deeds, you should be sincere (Ikhlaas) and aiming to get the satisfaction of Allah.
The Characteristic of Right Morals
By striving and practising, the root of the bad character is not cut off. But the
character becomes good. It means use of these characters is changed. For instance, if in a
person’s character there is stinginess and great wrath, the root will not be cut off by practising
and striving. But it will become right like this. Firstly he was stingy in good deed
and wrathful upon good people. Now, he will be stingy where the religious law forbids. He
will be angry upon his own unruly “Nafs” (wild spirit) and upon those who transgress the
commands of Allah. Thus, the characters that kept one away from Allah will become the root
cause of getting close to Allah. Transforming from the bad characters (Akh-la-ke Zami-mah)
to good morals (Akh-la-ke Hamidah) is called “Fana-e-His-see”. After that getting good
qualifications “Swe-faa-te Hamidah” is called “Baka”. Therefore we come to know that the
root is not cutoff.
In one of the ahaadith, there comes: “Do not support if you come to know the change
of moral behaviour of a person. Because he will go according to his original moral behaviour.
But the purpose of using that bad habit will be changed. Therefore the religious law
commands to strive and practice.
Now, I will state the way of becoming right and good hearted.
Repentance (Tauba) and the way to do Repentance

Repentance is a good thing: with that repentance all the sins are pardoned. If one
contemplates his situation, he will find that he is committing one or the other sin all the time.
Therefore repentance (Tauba) is always important.
It is obligatory religious practice (Fardh) to repent immediately whether the sin is
major on minor. There is no right in delaying repentance. After committing sin some say ,
they will repent in the old age. Saying like this is committing the major sin for the second
time. Because delaying Repentance (Tauba) is forbidden. The source of Repentance (Tauba)
is only getting shame. The sign of that is one who repents will always be in grievance and in
sorrow. His character will become respectful and humble. That desire is only the profitable
benefit and fruits and blooms of Repentance (Tauba). That desire arises because of feeling
ashamed and repentance. That desire is connected with three periods of time. They are “Haal”
present time, “Maa-thwee” past time and “Mus-tak-bil” future time.
At present, one who repents will discard all and will be drowned in the
responsibilities of “Fardh” (Obligatory religious practices)and “Wajib” (Almost obligatory)
which are due upon him.
In the future, one who repents will not commit sin the rest of his life and will live with
patience. He will make firm promise with Allah both by his inner and outer parts. He will
never go near the sin. He will not neglect observing “Fardh” and “Wajib”. He will make such
kind of decisions.
Regarding the past, he will repent and substitute upon that sins that he had done in the
past. He will feel bitter in his heart for the sins by thinking about the punishments described
in the Qur’an and ahaadith for the sins. At that time, it is also proper to repent vocally. Fulfil
the neglected Salah and Fasting. If you have neglected the responsibilities of men, fulfil their
duties or ask for forgiveness. Therefore, substitute those sins quickly by fulfilling the

neglected duties. Whichever sin it may be, grieve upon that sin. By weeping and with full
respect ask for forgiveness from Allah.
The saints addressed: After committing sins, if you do eight of the things, then the
sins will disapperar (kaffa-ra). Four things are to be done by soul. Those are:
(1) Doing repentance (or) Aiming to repent.

(2) Deciding not to do like this in future.
(3) Being afraid of the punishment for that sins.
(4) Anticipating forgiveness.
Four things are to be done physically. Those are:
(1) Offering two Rak’ats Repentance (Tauba) Salah.
(2) Doing rosary of Istigfaar (Seeking forgiveness of Allah) for seventy times.
(3) Doing rosary of “Subha-nalla-hil Azwee-me Wabe Ham-de-hee” for 100 times.
(4) Give charity as much as you can. Fast for one day. Discard bad companions.
In connection with the right of forgiveness matter for the man who repents some of his
sins and does not repent all of his sins, there are different answers given by religious scholars.
The correct point of view is that if a man repents for a small sin, he will be forgiven that
small sin. It is not easy to repent all the sins at one time. Mostly the Repentance happens
gradually. As much as you got the right to repent for the sins, so much you will get the merit.
For the sins that are not repented the burden of those sins will be left upon the sinner.
Some scholars said that it is not right to repent the sins partially. The desired
characteristic of this is described in the commands of Allah as: “Verily, Allah loves those
who repent”. It is obvious that this status of love is only for those who make repentance for
all their sins. It is to be specially noted that it will not be beneficial by repenting only by
mouth and not by heart. To involve the heart you repent like this: In asking for forgiveness,
the heart must be in full reverence. Then repentance and feeling of shame should arise. If it
arises like this, although there is no firm intention of repentance, there is hope of getting

forgiveness. In whatever form it may be, the consequence will not be in vain forgetting in the
heart but by doing Istighfaar (asking for forgiveness) with only tongue and mouth. You will
be able to preserve your tongue and mouth from un-beneficiary talks. It is good to keep quiet.
The reason is that if the tongue got the good habit, instead of using obscene language and idle
talks, he will be eager to make repentance. If one of your part is drowned in Repentance
(Tauba) and Istighfaar (asking for forgiveness) your heart will be able to decide to do
Repentance (Tauba) at one or one time by the Grace of Allah, the Lord.
Prophet Muhammad (Sallallahu alaihi wasallam) said:
“A penitent is like one who has, as it were, never committed a sin at all.”
“KHAUF” Fearing Allah and the way of fearing.
Allah has commanded: “Fear none but Me” (Quran 2:40)
By fearing Allah, man refrains from sin. The way of fearing Allah is the same as
described in the way of Repentance. (Tauba).
Think about the punishment of Allah.
“RAJA’A” Hoping from Allah and the way of hoping.
Allah has commanded:
" Despair not of the Mercy of Allah: for Allah forgives all sins for He is Oft-Forgiving,
Most Merciful." (Quran 39:53)
Hoping from Allah is the thing that encourages the heart to do good deeds, and gives
courage to make Repentance (Tauba). The way to acquire hope is to think and remember the
Sympathy of the Lord, Allah.

“SABAR” Patience and the way to be patient
Making ego (“Nafs”) to act consistently in religious matters and not to give it any
chance to act in an opposing manner is called Patience. We have to practice patience in many
situations.
(1) When Allah has bestowed all the necessities like health, wealth, dignity, servants, sons
and daughters and family, house and other important things, one can practice patience
by not letting one's mind to degenerate by not feeling conceited, by not forgetting Allah,
the Lord. One should also tolerate the poor and deal with them gently and gratify their
needs as much as possible.
(2) Next during servitude to Allah the “Nafs” tends to become lazy. For instance, one may
become lazy when arising for prayer early in the morning Salah. When paying “Zakaat”
(Obligatory Charity payable on wealth), the “Nafs” becomes miserly. Under these
circumstances it is important to have patience in three ways.
(A) Before praying, make the aim true and right. The aim should be specially only
for Allah and not including any aim of the ego “Nafs”.
(B) In time of prayers, do not lessen perseverance. Pray in the form as it should be.
(C) After making the servitude to Allah, do not tell in front of someone.
(3) The third place of practicing patience is the time when one is tempted to commit a sin.
At that time, controlling the “Nafs” from the situation of committing sin is patience.
(4) The fourth place of practicing patience is the time when somebody gives one trouble or
at the time when one feels like gossiping or using obscene language. At that time you should not
rival and should stay quietly with patience.
(5) The fifth place of practicing patience is when one encounters difficulties or during the
time of losing property or wealth or at the time of death of an intimate friend.

At such times, you must show patience by not speaking anything opposing religion and
by not weeping or complaining about such difficulties but to tolerate them. Remember that
toleration begets merit. Bear in mind that all these things are for the benefit of your own self.
Remember that by not being patient the fixed fortune will not be changed. Why shall you
destroy these merits unbeneficially.
“SHUKR” Thanking and the way of thanking.
Allah commanded: “Then do ye remember Me; I will remember you. Be greatful to Me, and
reject not Faith.” (Quran 2:152)
The love of the Lord, Allah, should be in the heart because of the happiness and the
bounties bestowed by Allah. With that love, our eagerness should be like this: we are to serve
Allah much for the bounties bestowed upon us by Allah. It is shameful to defy the commands
of Allah, for Allah has bestowed His bounties. This is the gist of thanking.
It is obvious that thousands of bounties of Allah are bestowed upon the servants. If
any difficulty occurs, that is also beneficial for that servant. That is also a bounty. Because
tolerating the difficulty will get merit. It also gets the transformation (Islah) of the wild spirit
(Nafs). Without any difficulty the “Nafs” tend to become mean. Sometimes it begets some
good thing in substitution even in the world. The servant should always be satisfied and love
the lord, Allah, as he always gets the bounties of Allah. You should never lessen in serving
the commands of Allah. Therefore, the way of thanking Allah is to always remember Allah
and show gratitude to Allah. Hold tight the commands of Allah in obeying and practicing.
Avoid defying the commands of the Lord. It is not sufficient to say only with the tongue, “O
Allah, I thank the Lord”. Especially, thanking upon the bounties of Allah is the root cause of
getting more. In Quran Allah commanded:
“If you are grateful, I will add more (favours) unto you.”; (Quran 14:7)

“MUHASABAH” ACCOUNTING and its way
Hadhrat Umar (Radhiyallahu anhi) said: “Account your own “Nafs” before you are
accounted (after death)”.
Therefore, every night when you go to bed, you should take account of your good
deeds and bad deeds for the day. Fulfilling the duties of “Fardh” (Obligatory religious
practices) is the treasure.
The “Nafl” (non-obligatory religious practices) are the profits. By performing 'Nafl'
the sins are destroyed. Therefore it deserves to account which treasure has been saved from
morning till evening. How much destroyed. It is worthwhile to punish the “Nafs” (wild spirit)
for the destruction. For instance, if one of the suspicious thing is being used, then refraining
from that thing you should control the “Nafs”. If you want to look at a woman who is not
legal for marriage, punish the “Nafs” by closing the eyes wholly. In the same way to the rest
of all parts. Laziness, strong desire, wayward ways are the distinct facts of “Nafs”. It is
important to give up these things.
“THAFUK-KUR” Thinking and its way.
Prophet Muhammad (Sallallahu alaihi wasallam) addressed:
“Contemplating for a while is nobler than praying for a year”.
In Quran, there are several places where Allah has commanded us to think. Certainly
thinking is searching for knowledge. That knowledge must be relevant with the task given to
us by Allah and the invention of Allah. Because by thinking of the knowledge like this will
takes us closer (Kur-be Ilahee) to the Lord, Allah. The treasure of servitude will be
enlightened. It also includes in thinking relevant with the wonderful world and the nature of
ourselves.
Hadhrat Ibnu-Abbas (Radhiyallahu anhi) addressed: “Some people think in relevant
with Allah.” The Holy Prophet (Sallallahu alaihi wasallam) said: “Think about the creatures

created by Allah. Do not think about the origin of Allah. You do not have that ability. You
cannot know the status of Allah.
“TAWA-TU” Respectfulness and its way.
Nobility is in Piety (Taqwa). Nobility is in Respectfulness. Property and wealth is in
belief.
Hadhrat Fu-Thoil (Rahmatullah alaih) addressed:
Respectfulness means getting the law of truth from whoever it may be, whether one
encounters a child or one who has no intelligence.
Hadhrat Hasan Basri (Rahmatullah alaih) addressed:
Do not presume anyone to be lower than you. It means you should bear in mind that
everyone is nobler than you.
Respectfulness is one of the bounties. With the Blessings of that, it clears
badness in man. There is an ideal sentence of Hadhrat Mirza Mazhar Jaane-janaan
(Rahmattullah alaih) concerning respectfulness. Hadhrat addressed:
“My beginning is from a drop of uncleanliness.
My conclusion is about a handful of dust.
“Thawak-kul” Relying upon the Lord, Allah
No one can benefit anyone unless Allah desires it. So also no one can make
anyone suffer or ruin any one. This is the belief of every Muslim. Therefore, if you do any
work, you should not rely on your own idea, but you should rely upon the Lord, Allah. Do
not have much hope upon anyone. Don’t be afraid of anyone much. No one can do anything
without the desire of Allah. Acting in this way is relying upon the Lord.
The way of relying upon Allah is to think and remember the power of the
perfect wisdom of Allah. In the Holy Quran, Allah commanded:

“ And if anyone puts his trust in Allah, sufficient is (Allah) for him.” (Quran
65:3)
LOVING ALLAH and the way of loving.
Loving Allah means feeling the taste in the heart by seeing the fulfillment of
Allah and His Bounties or by hearing the Holy Quran and the praises of Allah or the heart
reaching towards Allah.
The way to get this is to recite the name of Allah. Remembering the goodness
of Allah. Thinking that Allah loves his servants. Especially sit beside the saints and love
them. If you love anyone, love him for the sake of Allah. So also if you dislike anyone,
dislike him for the sake of Allah.
SINCERE AND RIGHT INTENTION (NIYYAH) and its way
Whatever matter of religion you undertake, you should not include the intention of the
world. It should not be for show purpose and other intention. The following examples show
how other considerations can enter our intention to do something religious. Suppose one is
suffering from indigestion and someone tells him to fast to get the merit of fasting as well as
to make the stomach light. Or one who is with wudhu (Ablutions) and someone tells him that
it is hot and renewing the Wudhu will also make his hands and feet cool.
Or one who, when faced with difficulties, helps a poor man to fulfil his desire.
The above examples are contrary to sincere intentions. The way to have sincere
intention is to think properly before you do a work. If that kind of dirt is included, you should
remove such dirt from the heart.

The Way of Reciting the Holy Qur'an with Interest.
If some person requests you to recite Qur'an because he wants to listen and see how
you recite the verses of Qur'an, it is natural that you will recite perfectly and with a good
voice and do your utmost. Therefore, do like this: if you intend to recite Qur'an, first of all
you think like this – Allah has commanded me to recite Qur'an. Besides, bear in mind that the
Lord Himself is listening. After that, bear in mind that if you recite Qur'an perfectly and with
a good voice upon the request of a person, so it is only proper to recite more perfectly and
with better voice upon the command of Allah, the Lord.
In the Holy Qur'an, Allah commanded:
“ And recite the Qur'an in slow, measured rhythmic tones.” (Qur'an 73:4)
By thinking the above, start reciting. Bear these words in mind when you are reciting.
In the time of reciting, if your mind is not interested, then stop for a moment. After that, by
reconsidering the above, try to get interested once again. In-sha Allah, in this way you will be
able to recite clearly and correctly. Your mind will have the attention on the Qur'an. Then
you will be easily interested.
The Power of Sin.
As narcotic drugs have the power to deaden the intelligence, so also the same power
arises by committing sin. That is, that person will be intoxicated by the sin he has committed
and he will have no attention towards good deeds.
Those who commit sins are like a kite cut off from its string and they will be blowing
wherever the wind would take them because, having the contact with the Lord cut off, the
result is also not good.
As the kite which is cut off its string is destroyed by the crowd of children looting for
it and taking it by force, so also the same result will be for those who have cut off their
contact with the Lord, Allah.
Therefore Prophet Muhammad (Sallallahu alaihi wasallam) addressed:
“Your biggest enemy is the “Nafs” (the wild spirit) which is in your own body.”

***** - *****
REPENTANCE (TAUBAH)
$ù%y^H_R#-R%o^f<G-ÒAO-[>N-O^r<f_g^t-s^Y-O-.AýL-A_ -o^B<o^t<Y-*-F-A (Qur'an 5:74)
Meaning: Why turn they not to Allah and seek His forgiveness? For Allah is
Off-Forgiving, Most Merciful.
"One who seeks Divine forgiveness after sin becomes like one
who has never been guilty of a sin."
As Allah has opened the door of Repentance (Taubah) so the sympathy of Allah is
infinitely wide and expanse.
With the real and genuine repentance (Taubah), a man can reach to the very highest
status which can only be attained by striving with much difficulty and tiresome efforts of
servitude (Ibadah) for many years.
The religious scholars addressed:
The sin is forgiven by asking forgiveness (Istigfaar) and
a man's life is changed by Repentance (Taubah).
If a person commits sins as much as the seas and oceans except comparing Allah with
any other creatures and truly repents and asks for forgiveness for his sins, then Allah will be
glad instead of getting angry and will forgive and will give him amnesty. Besides Allah will
bestow him with a very high status.
Look at the following Traditions:
"God says, 'O My creatures! you commit follies day and night and I can forgive them
all. So, seek my forgiveness."
" God extends the arm of Mercy and Forgiveness every night so that the sinners of the
day may repent and seek His pardon and every day so that the sinners of the night may repent
and seek His pardon and it shall be like this with God till the sun rises from the West near the
Doomsday."
" A man committed a sin, and, then, he prayed to God, ' O Lord, I have sinned.
Forgive me '. Upon this, the Lord observed, ' My servant knows that there is a God who can
punish him for his sin as well as forgive. I have forgiven the sin of My servant'. The person

abstained from sin as long as the Lord wished after which he again went stray and fell into
transgression. He, once again, prayed to God, ' O Lord, I have sinned. Forgive me'. The Lord
observed, 'My servant knows that there is a God who can chastise him for sinning as well as
forgive. I have forgiven the sin of my servant.' He remained free from sin as long as the Lord
wished, and, then was, again, guilty of it. Once again he prayed to God. ' O Lord, I have
sinned. Forgive me.' The Lord observed, 'My servant knows for certain that there is a God
who can punish as well as forgive him for his sin. I have forgiven the sin of My servant.'
If after offering repentance for a sin a person may be guilty of he same sin again there
is no need for him to feel so frustrated over it as to lose faith in Divine Mercifulness. He
should offer Taubah quickly again, and if again he may break it, he should not hesitate to
offer it once more even if it be a thousand times. Whenever he will repent with a sincere heart
it is the promise of God that He will accept his repentance and forgive him.
The Benevolence of the Lord, like His Paradise, is infinite.
These Traditions show how Merciful and Oft-forgiving is the Lord.
To get emboldened by them and to start indulging freely in sinful activities on the
strength of Taubah is not worthy of a Muslim. Such verses and Traditions should, on the
contrary, lend greater strength to the love of God. They should make one feel that it really
was the height of meanness to act against the wishes of such a Compassionate and
Benevolent Lord.
What these verses and Traditions seek to convey is that should a person succumb to
the temptations of the Devil or to his own ignoble desires and inclinations and commit a sin
he must not despair of the mercy of the Lord and lose all hope of salvation. He should, on the
other hand, turn his back immediately on the lapse and try earnestly to remove its stain
through Repentance, (Taubah), by begging God, in all sincerity, His forgiveness. The
Almighty, in His Infinite Mercy, will give and instead of being angry with him, He will
become even more pleased for regretting sincerely what he had done and turning to Him
hopefully for remission.
No one knows when death may strike. Thus, are should consider each day to be the
last day of our lives and lose no time in begging the forgiveness of God if and when we have
been guilty of an evil. This, alone, is the path of the wisdom.
We should catch time by the forelock and realise the value of life that is left to us. We
should not put off Taubah by a moment; we must not procrastinate. We ought to set about, at
once, reforming our ways. God alone knows when death is going to call on us, and, then, it

may be too late. Who can tell whether, at that time, we will get the opportunity to offer
Taubah or not?

WORDS OF TAUBAH
From the foregoing it would have been clear that in whatever words or language a
person may offer Taubah God will listen and accept his penitence. But the holy Prophet has
laid down certain specific phrases or prayers in this regard which he used to recite himself.
These prayers surely, are most auspicious, most worthy of His acceptance and most pleasing
to Him. We are reproducing some of these here for you to learn by heart and recite for
seeking Divine forgiveness.
©[_y^L-A_ <o^T<A-O-<o^y#<q-LÂý#<h-LÂo-E<&#-A_[-L'A_&-` ^x_L#-A,Ar<f_g^t-SÂ-
Meaning: I beg the forgiveness of the Lord save Whom there is no God, the Living, the
Eternal. Unto Him do I turn penitent.
The prophet has said, "Whoever will offer penitence to God and implore His
forgiveness through this Kalimah God will forgive him even if he has fled from the field of
Jehaad which is a most mortal sin in the sight of God."
And again: " Whoever will recite this Kalimah thrice before going to sleep God will
forgive his sins even though they may be as profuse as the foam of the sea."
Sometimes the sacred Prophet used to recite only ,Ar<f_g^t-SÂ- ( I implore the forgiveness of
the Lord). It is a very brief phrase and we should try to cultivate the habit of repeating it
every now and then.
Saiyyid – El - Istighfar
It is related that the holy Prophet once remarked that the following prayer was Saiyyid
– el – Istighfar ( the leader of all the prayer-formulas of repentance.)
?-d_eÎ-ýl'I-aN-A-O-?-d<bÎ-aN-A-O-ý^n_t-q^l-K-é-NÂ-&#'A_[-L'A_&-ý^B#_R-é-NÂ-ù#-e<l#'LA-
/-t_m-i^n_B_/-L-á<o^B<A-é<i^n-U-aM-r#_W-ú^M_/-B_X<oÎ<A-é<i^p-t-SÂaM-?-d_IÔ-O-
é-NÂ-&#-A_ -o^N<x#<LAr<f_g^Y-&-[>N#-A_ý^L_r^f_GâF-ý^b_N^x-B_á<o^B<A-O-ý#-l-I-
Meaning : O God! Thou art my Lord. There is no God save Thee. Thou art my Creater and I
am Thy slave. I abide Thy covenant and promise as best as I can. I seek refuge in Thee from
the mischief of what I have wrought. I acknowledge unto Thee Thy favor which Thou hast
bestowed upon me. I also confess my inequity; so forgive me for none forgiveth sins save
Thee.

Says the Prophet:
" He who will offer repentance and beg the forgiveness of God reciting this prayer with
faith and sincerity during daytime then if he died on that day, before nightfall, he shall go
to Heaven, and he who will recite it at night, with faith and sincerity, and, then, if he died
on that night, before daybreak, he shall go to Heaven."
The three Kalimas of Taubahh we have mentioned above are quite easy to
remember. As a Tradition reads:
" Blassed, indeed, is the man in whose record the profusion of Taubah is written."
One will not be fortunate enough to attain

Repentance (Taubah) if he does not recoginse sin as sin.
In the Mosque of Rau-nak in Yangon, Maulana Sabir addressed in relevant with man
committing sin without recognising the sins as sins: "I think that among the audience in this
Mosque, no one will strike and break the Television sets that are in their houses as the
Sahabah stroke and broke their pots of liquor which they liked very much and which were
very valuable to them, simultaneously when the liquor was declared to be forbidden.
The essence is that it is difficult to have the fortune of Repentance (Taubah) for those
who do not recognise the sins as sins and are intoxicated in the splendour of the world.
The very unfortunate people are those who arrive Hereafter with
empty-hand by spending their lives intoxicated by the splendour of the world.
Striving upon the worldly things together with concentration, the soul is caught up with
these things. The things that can be acquired by striving are left and they will arrive at
the Day of Judgement (Hashar) without anything.
We shall weep and tears of blood shall flow

like the flowing of ocean.
Flow the tears like rain for fear of Me, the Lord, and see. Say whatever you like, if the
amnesty of the Lord does not flow like the pure water of the ocean.
****** - *******

THE EFFECTIVE & SHARP PRACTICES

The Promise of Allah
There is the promise of Allah that "If you are grateful, I will add more (favours) unto
you"; upon the bounties I, the Lord had awarded.
Imam Abu Hanifa addressed:
One who is always grateful towards Allah for getting the reward of Iman (Faith), he
will be free from the disturbance of the Satan and besides he will be with Faith at the time of
his death.
The practices of concluding his life span with Faith (Iman)
1. d<H-A-aY- "Yaa-Aha-du" to recite (41) times always once in the morning and in the
evening. To recite "Durood Shareef" before and after three times respectively.
2. Always after completing the Salah prayers do the supplication as shown below:
$ <aE#-o-LÂé-NÂ-/-N#-A_£]=m-H^R-/-N^d<L#-ú^M_an-L-èÊ-O-an-t-Y^d-E-XÂ_d-i^B-an-B-o^l<Q< ^z_T<&-an-B#-R-
3. In Maghrib two rakaat Sunnah Salah, after reciting Surah Fatihah recite Surah ÷_l-f-LÂ
(Falaq) in the first rakaat and Surah _an#-LA (Naas) in the second rakaat. If one prays always
like that, then his Faith will be free from the disturbance of Satan and shall die with Faith
(Iman).
The Desire to Behold Prophet Muhammad
(Sallallahu alaihi wasallam) in the Dream
ù^l#_S-O-?^R_aB-O-["B_ah-UÂ-O-["L_A'ýl'I-O-ý#_M#_ <&Âý#_b_n#-LA _d_m#-h-M<ýl'I-ø#_U-ù#-e<l#'LA-
The religious scholars wrote and described that if a believer want to behold Prophet
Muhammad (Sallallahu alaihi wasallam) in the dream, then he should pray two rakaats Nafl
Salah on Friday night in the following manner:
In every Rakaat, after reciting Surah Fatihah he should recite "Aya-tul-kur-si" eleven
times and Surah "Ikhlaas" eleven times. After turning salaam of the Salah, he should recite
the above mentioned "Durood Shareef" one hundred times.
If one practises the abovementioned practice for sometime, Allah shall permit him to
behold Prophet Muhammad (Sallallahu alaihi wasallam) in the dream.
The discipline for this practice are:
1. One has to have full eagerness to behold Prophet Muhammad(Sallallahu alaihi
wasallam).
2. To refrain from doing evil and bad deeds.
--------------*---------------
Special Verse has Special Nobility
$ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_ $ù_y^J_r#-LAú_p'y^w#-LAú-M_.AaB_X<oÎ<A-
?-aY#-A_O-d<b<i^N-?-aY#-A_©$ú_Y^d#_LA_o^Y-/_L_aM-¨$ù_y^H_r#-LAú_m'H^r#-LA¨$ú-y^m_L-ai-LÂ #_R-._d<m^h-LÂ-
r_y^G-¨ùê_y^l-I-é-mî-NÂ-ú-Y^x_L#-AP-Ar-U_¨$ù-y^q_t-s^m<LÂP-Ar-u#_LAaN-d_EÂ_©$ú<yî_t-s^N-
{>x<K<a^T-&-£<o^y#<q-LÂý#<h-LÂo-E<&#-A_[-L'A_&-̀ÒA-:ú-y^M_A' ¡$ú-y^L#_a`v#-LA&-O-ùê_y^l-I- _o^v<g^m-LÂ
{>`d-nÎ_ô<f-w^Y- ^x_L#-AAX-ú^M-©_R^ -&Âý^F_aM-O- _o'm's#-LAýF_aM-[>L-©%o^N-&-O-#]%n-S_
["`m_lÎ_ú^M#_á+ý^w-B_ -o^p<y^h_Y<&-O-£ùê<f-l^K-aM-O-ùê_Y^d_YÂ-ú-y^B-aM-ù<l-i^Y-©["N_Xâ_B_&#-A_
ý#<l_i-LÂo-E<O-£am-e<;<f^H_{>D<û<Y-&-O-£-R^ -&ÂO- _o'm's#-LA[<y#<S_r^|<ô-S_O-£á-a`W-am-B_&#-A_
©p_s^q_LâB¥_am=!_aQ-ù_lî_LÂAoL<OA<O-]<\-@_l'`m-LÂO-o-E<&#-A_[-L'A_&-`[>N#-A-ÒAd-e_W- $ù<y^;_i-LÂ
á<a`w-T-ú^M-/-l^m<LÂýT_û^T</_l^m<LÂ/-l_M'ù#-e<l#'LAø_Q< $ù<y^\_h-LÂz<Y^z_i-LÂo-E<&#-A_[-L'A_&-`
/-N#-A_©r<y^k-LÂ?-d_y-B_©á<a`w-T-ú^M- #<x_T<O-á<a`w-T-ú^M-z#<i_T<O-á<a`w-T-ú^m#-M_/-l^m<LÂ<z_n^T-O-
<r_k^T<O-ø_y^l#-LAýF_R-ae-n#-LAë<L_o^T<O-R_ae-n#-LAýF_ø-y^l#-LAë<L_o^T<$r%Y^d_Q-á+ý^W-ø#_|<ýl'I-
$ +as-H_r_y^g-B_á<a`w-T-ú^M- <Z<r^T-O-ý#_h-LÂú-M_é-y#_m-LÂ <r_k^T<O-é_y#_m-LÂú-M_ý#-h-LÂ

Prophet Muhammad (Sallallahu alaihi wasallam) addressed the commands of Allah
that one who recite the above verses after the Salah prayers "I, the Lord, will make his abode
in the Heaven. And then he will have the place of "Hazi-ra-tul Qud-doos" in the Heaven. And
then I, the Lord, will behold towards him with merciful look for seventy times. And then his
seventy desires will be fulfilled. And then he will win and get asylum from the stingy and
jealous persons and enemies.
*************

©ù_y^;_i-LÂ _rî-LÂ #<R-é-NÂ-O-é<l^|#-o-T-/-y^l-I-é-NÂ-&#-A_[-L'A_&-`ý^B#_R-é-NÂ-ù#-e<l#'LA-
ý#_l_i-LÂ.aB_&#-A_}-o#-Q<&-O- -o^H-&- <o^\<Y-&-å^w-Y-ù^L-aM-O- -a|-ÒAá-a`W-aM-
©am=lÎ_á+ý^W-ø#_\<B_P-aH-A-d^Q-,A #-A-O-©r%Y^d_Q-á+ý^W-ø#_|<ýl'I-,A #-A-ù<l-IÂ- ù_y^;_i-LÂ
ae-t_y-U_an-B_x%K_A'é-NÂ-]+B#-AD-ø#_|<r#_W-O-ý^s_f^N-r#_W-ú^M_/-B_X<oÎ<A-ý^N#_A_ù#-e<l#'LA-
$ù_y^q_t-s^M#<P+Ar-U_ýl'I-ý^B#_R- #-A_
A person came and inform the Sahabi Abu-dar-da, that his house had been burnt.
Abu-dar-da replied calmly that his house could not be burnt and Allah would not do like this
totally. Because Prophet Mahammad (Sallallahu alaihi wasallam) had addressed that if a man
recite the above passage of supplication at the beginning of the morning he shall not be faced
with any calamity till evening. If one recite the above supplication in the evening he shall not
encounter any danger till morning. In some scriptures it is said that no danger will occur on
the man himself and his family and his belongings. Abu-dar-da explained that he had recited
the above supplication in the morning and that is why his house could not be burnt and said
"if you do not believe, then accompany me and look at it." So, all of them followed Abu-dar-
da and saw that the house of Abu-dar-da was unburnt and all of the houses surrounding Abu-
dar-da's house had burnt and the house of Abu-darda was in its normal condition.
--------------*---------------
Six Luxuries
ù_y^H_r#-LAú_m'H^r#-LA.Aù_s^B_
r<b-|Â-ÒAO-ÒA&#-A_[-L'A_&-O-._d<m^h-LÂO-.A -ah-b^S<
ù_y^;_i-LÂý#_l_i-LÂ.aB_&#-A_}-o#-Q<&-O-&-o^H-&-O-
r<y^k-LÂ{_d_y-B_ú<P_ab-LÂO-r<E_a;#-LAO-r<K_'&ÂO- <O#-&Â-
$r%Y^d_Q-á+ý^W-ø#_|<ýl'I-o-E<O-é<y^m_Y<O-ý"h^Y<
Sahabi Ibne-Abbaas (Radhiyallaho Anho) related that Sahabi Usman Gani came and
asked the Holy Prophet Muhammad (Sallallahu alaihi wasallam) to explain how Allah
commanded in regard with the verse of Qur'an (Lahu-maka-lidus-smaawate wal-ar-dwe) the
key of the sky and earth is in the hands of Allah."
O' Usman, if one recite the above (Kalimah) verses for ten times in the morning and
in the night, the Lord, Allah will reward him with six kinds of the Luxuries and they are as
follows:
1. He would be guarded and protected from the Satan and his gang
2. He would be awarded the merits in abundance.
3. He would get married (Nekah) with "Hoore-een". (angels of the heaven).
4. He would be amnestied from his guilts.
5. He would be in Heaven together with Prophet Ebrahim. (Peace be on him.)
6. In the time of his death, twelve angels would come and give him the good news of the
Heaven and he would be carried by these angels from the grave honourably. They would
console and encourage him, if he feels afraid by seeing the terror of the Judgement day. They
would say, do not fear, you are included in those who are protected from the terror of the
Judgement day. Then after he would be examined with ease by Allah, and Allah would give
order to send him to the Heaven. Then the angels would take him as a bride to the Heaven
from the "Hashar" the field of inspection and he would be entered to the Heaven with the
command of Allah. Others would be left in the place of inspection by this time.
--------------*---------------
The supplication which will make free from anxiety as if the thorn has been
taken out
©$ù_y^;_i-LÂ _rî-LÂ #<R-ÒA&#-A_[-L'A_&-` $ù<y^\_h-LÂz<Y^z_i-LÂÒA&#-A_[-L'A_&-`
©$ù_y^;_i-LÂ _rî-LÂ #<R-_R^ -&ÂO- _o'm's#-LA #<R-ÒA&#-A_[-L'A_&-`

Hadhrat Ibne Abbaas related that if any grief or anxiety befall, Prophet Muhammad
(Sallallahu alaihi wasallam) recited the above supplication.
The Benefit: If anyone recites the above supplication (12) times, the soul would
immediately be free from the worry and get relaxed as if a thorn had been taken out.
--------------*---------------

_Ar-uî-LÂè-Q-ai-T-O- _Ao-l-m-LÂö-l-t-KÂaM#-d+m#-h-M<aN-d_y#-S-ýl'I-ø#_U-ù#-e<l#'LA-
["t_y^B-ø_EÂ- -AO-RÂ-O-[>H-O^R<õ^l#_B-O- _Ad-Q-r^f-LÂø-b-q^t-SÂO- _Ad-Y^d_j-LÂr#-|-O-
©Ar=y^c_|-[_y^l-I-ù^l#_S-O-?^R_aB-O--*-s#-LAO-]-y#-h_t#-LAan#-M_
Reciting the above Durood Shareef one time will get
the benefit of reciting (10000) times
The Benefit
1. Prophet Muhammad (Sallallahu alaihi wasallam) will supplicate to Allah to forgive.
2. Will attain the strength to be able to strive upon the religion and to be able to practise
good deeds. Besides, one can repay the loan.
A person dreamed Prophet Muhammad (Sallallahu alaihi wasallam). That person
appealed to the Prophet Muhammad (Sallallahu alaihi wasallam), "If I die I would be
responsible for the loan one thousand Dirham for I could not repay it . Therefore Prophet
Muhammad(Sallallahu alaihi wasallam) addressed him to go and get the money from the
King Sultan Mahmood. If the king asked for evidence, tell the king that the Durood Shareef
you recite and send in the morning thirty thousand times and at night thirty thousand times,
are received by Prophet Muhammad(Sallallahu alaihi wasallam).
That person went to the king and presented that the Durood Shareef sent by the King
Sultan Mahmood was received by the Prophet Muhammad (Sallallahu alaihi wasallam). The
king was overjoyed for knowing that the Durood Shareef sent by him was received by the
Prophet Muhammad (Sallallahu alaihi wasllam), so the king gave the man one thousand
Dirham to repay the loan and besides the king awarded the man one thousand Dirham as a
surplus reward.
The Ministers asked the King that they never saw the King was reciting this Durood
Shareef. The King said that he came to know from the religious scholars that by reciting the
Durood shareef one time would get the benefit of reciting one thousand times the Durood
shareef. So the king recited (3) times in the morning when he awoke, and at night (3)times at
the time of going to bed. The king replied that the scholars were right as Prophet Muhammad
(Sallallahu alaihi wasallam) addressed.
If you want to get the benefit described above, then you should recite the above
Durood in the morning and at night (3)times respectively.
Note: In the month of Ramadhan, if you recite (100) times the above Durood shareef,
you will get the benefit of reciting (10) million times.
100 times x 10000 x 10 times in Ramadhan = 10000000 (10 million)
--------------*---------------
The Practices at the time of Going To Bed
Once the Prophet Muhammad (Sallallahu alaihi wasallam) addressed to Hadhrat Ali,
O' Ali, every night, do five good deeds and then go to sleep.
1. Give charity four thousand Dinars and then sleep.
2. Recite the Holy Qur'an from the beginning to the end once, and then sleep.
3. Pay the value of paradise and then sleep.
4. Reconcile the two persons who are quarrelling and then sleep.
5. Perform Hajj once and then sleep.
Then Hadhrat Ali asked "Yaa-Rasullallah, how could I observe these, for these are
very difficult to observe." Then the Holy Prophet addressed and explained;
1. Recite Surah Fatihah from the beginning to the end four times and then go to sleep.
This would be like paying charity of four thousand Dinars and this merit would be
recorded in your good deeds register.
2. Recite Surah Ikhlaas from the beginning to the end three times and then go to sleep.
The benefit will be equal to reciting Qur'an from the beginning to the end once.
3. Recite Durood Shareef three times and then go to sleep. This means the value of
paradise is paid.
4. Recite Istigfaar ($[_y^L-A_ <o^T<A-O#-è+¥~N^X-ø#_|<ú^M_ý^B#_R-,Ar<f_g^t-SÂ-) ten times and then sleep. The benefit
of this will be equivalent to the benefit of reconciling the two quarrelling people.
5. Recite the third Kalimah (Kalimah Tamjid) four times and then sleep. This would get
the benefit of performing Hajj once.
--------------*---------------
The Practice of Defending from the Enmity of the Creatures

¨$ _an#-LA #_r-B_X<oÎ<A-ø^Q< ¨$÷_l-f-LÂ #_r-B_X<oÎ<A-ø^Q< £$d%H-A-ÒAo-E<ø^Q<
Hadhrat Abdullah Ibnu Khubaib related:
At one night the rain was falling heavily and it was very dark. At that situation we got out to
search Prophet Muhammad (Sallallahu alaihi wasallam). When we found him, Prophet
Muhammad (Sallallahu alaihi wasallam) addressed us to recite the above Surahs. And also
addressed that if the above Surahs were recited in the morning and evening (3) times
respectively, then it would be sufficient for all the matters. (Mishkaat Treatise / scripture)
--------------*---------------

$ù_y^;_i-LÂ _rî-LÂ #<R-o-E<O-é<l^|#-o-T-[_y^l-I-o-E<&#-A_[-L'A_&-`ÒAý-b_s^H-
Hadhrat Abu Darda related: Prophet Muhammad (Sallallahu alaihi wasallam)
addressed that if any person who recite the above passage, Allah would make him free from
anxiety in the present existence and Hereafter. (Ruhul Ma-aani treatise Chapter 11/pasge 53)
--------------*---------------
Recite (3) times –($ù_y^J_r#-LA _ap-y^w#-LÂú-M_ù_y^l_i-LÂô_y^m_s#-LA.AaB_X<oÎ<A-) and then
recite (1) time - $ù<y^H_r#-LAú<m'H^r#-LAo-E<}_D-ae-w#-LAO-è_y^g-LÂù<l_I'£o-E<&#-A-[-L'A_&-̀ ^x_L#-AÒAo-E<
ú<m_yê-m<LÂú<M_û^m<LÂ<*-s#-LA <O^d#<q<LÂ/<l_m-LÂ- £o-E<&#-A_[-L'A_&-` ^x_L#-AÒAo-E<
R_ab-LÂ÷<l_k'LÂÒAo-E<$ -o^|<r_w^Y<am#-I-.A -ah-b^S<©r<b#_\-t-m<LÂR<ab#-j-LÂz<Y^z_i-LÂ
£_R^ -&ÂO- _o'm's#-LAýF_aM-[>L-ì<b#_s-Y<©ýn's^h<LÂá<a`m-S^ -&Â[>L-R<o#_u-m<LÂá<
¡$ù<y^\_h-LÂz<Y^z_i-LÂo-E<O-
Hadhrat Ma'kal Ibne Yasaar (Radhiyallaho anho) related: Prophet Muhammad
(Sallallahu alaihi wasallam) addressed that anyone whoever recited once the last verse of
"Surah Hashar" in the morning, Allah commanded to seventy thousand angels to supplicate
for his forgiveness till evening. If that person died on that day he would die as a "Shahidee."
(The person who sacrificed his life for Allah.) So also if anyone recited once the last verse of
"Surah Hashar" in the evening, he would get the benefit as the one recited in the morning,
(Mishkaat treatise page 188)
--------------*---------------
Verily, the Prophet Muhammad(Sallallahu alaihi wasallam) showed

the way how to be wealthy
©$ù_y^;_i-LÂ.A -ah-b^S< ~{"d_m^h-B_O-.A -ah-b^S<
©$[_y^L-A_ <o^T<A-O#-è+¥~N^X-ø#_|<ú^M_ý^B#_R-,Ar<f_g^t-SÂ-
Once a man came and said that he was so poor that he was facing with starvation and
so he requested the Holy Prophet to tell him the way to get free from this difficultly. Prophet
Muhammad (Sallallahu alaihi wasallam) then advised him to recite (100) times the above
rosary and Istigfaar done by the angels from the time of Subhe-Saadiq till before sunrise.

After a few days the man came back to Prophet Muhammad (Sallallahu alaihi wasallam) and
said that he had benefitted by the direction of Prophet Muhammad (Sallallahu alaihi
wasallam) and as such he became so rich that he had no place to keep the wealth in his house.
--------------*---------------
The Benefit of the Kalimah

-ah-b^S<{"d_m^h-B_O-.A -ah-b^S<£[>L-/-Y^r_W-&- {>d-HÔ-ÒA&#-A_[-L'A_&-`
d<m^h-LÂO-.A -ah-b^S<r<b-|Â-ÒAO-ÒA&#-A_[-L'A_&-`{"d_m^h-B_O-ù_y^;_i-LÂ.A
ú<P_ab-LÂO-r<E_a;#-LAO-r<K_ '&ÂO- <O#- -&Âo-E<&#-A_[-L'A_&-` ^x_L#-A,r<f_g^t-SÂ-._
$r%Y^d_Q-á+ý^W-ø#_|<ýl'I-o-E<O-r<y^k-LÂ{_d_y-B_ <o^m<Y-&#-ÿ#%H-o-E<O-é<y^m_Y<O-ÿ"h^Y<
The above Kalimah rosary would show the way from the front and would guard from
behind on the Judgment Day.
Prophet Muhammad (Sallallahu alaihi wasallam) addressed that he did not get the
noblest and excellent supplication than this Kalimah and said that "The prophets before me
did not get this Kalimah."
On the Judgement Day, nobody can bring the noblest and excellent deed other than
who consistently and regularly do rosary of the above Kalimah.
The above Kalimah rosary's alphabets were written on the " Lauhe Mahfooz" board of
pearls, one thousand years before creating the earth and sky and it is a supplication. It is one
of the treasures of Allah's "Arsh" (Throne).
The angels who serve Allah and all the angels in the heaven are always and
continuously doing rosary of the above Kalimah.
If anyone who does rosary of the above Kalimah, the angels of the heaven preserve
the Kalimah in their wings in good order and take it to the heaven and the angels from all
levels of the heaven welcomed the Kalimah and supplicate to forgive and sympathise the
man who recited the above Kalimah.
This Kalimah rosary defend the enmity of Satan. It destroys the Satan's energy. It
makes free from anxiety. It enlightens and shines the soul and the body. It has the character
of inducing provisions. One who consistently do rosary of this Kalimah, his face will be
graceful and befitting and those who see him will highly be pleased. One who always do

rosary of this Kalimah will be free from all the dangers and will be free from the penalty of
the governed body.
One who does rosary of the above Kalimah (25) times after Fajar Salah and Asar
Salah (25) times regularly, there will not be any damage or loss on his family and property.
Besides he will be pardoned by Allah for his guilt whether his guilt is as much as the foam of
the ocean.
If anyone enjoys in observing the good deeds such as offering Salah, reciting Qur'an
and doing rosary of the above Kalimah in the below-mentioned five nights, and spends all
these nights by performing all these good deeds, then his soul would be alive on the Day of
Judgement, which is the day when souls will be dead.
(1) Shabe-baraat night
(2) Idul-fitr night
(3) 9th of Zil-Hajj (Arafat night)
(4) Idul-Ath-ha night
(5) Aashura night
Not only the above Kalimah attains the outstanding merits in the Hereafter, but also
fulfill numerous benefits of the present existence of the world.
One who recites this Kalimah (40) times or at least (3)times between the Sunnah
Salah and Farz Salah of Fajar with full belief and whole-heartedly, Allah will make him free
from the following (6) diseases:
(1) Leprosy disease (2) Leucoderma disease (3) Motor paralysis (4) Blindness disease (5)
Sudden paralysis (6) Insane disease.
One who recites the above Kalimah (400) times in the morning of Idd Day with the
intention of sending merits to the 'Arwaas' dead persons, Allah will enlighten the graves with
one thousand beams of enlightenment and also enlighten the grave of the person with
enlightenment who recited the Kalimah.
Allah admires more reciting of Kalimah than giving charity of gold, money, things
and treasures in equivalent to a mountain.
One who recites (7) times the above Kalimah, the angels from the heaven will
construct a stately building called "Gunbud" in the paradise. Besides under the command of
Allah seventy angels from the heaven would be in hard work for a thousand days for the
person who recite the above Kalimah.
There is a pillar with full Holy light in front of the Throne "Arsh" of Allah. Whenever
anyone who recites the above Kalimah, the pillar with full Holy light shakes incessantly.
Allah ordered the Holy light pillar to stop shaking, so the Holy light pillar appealed that how
could it be stopped shaking, for the one who is reciting the Kalimah hasn't yet been pardoned
by Allah. As soon as Allah commanded " O my love, I, the Lord, have pardoned him then the
Holy light of pillar stopped shaking.
--------------*---------------
The Treasure of Paradise (Jannat)

The sharp Practice to be able to do God Deeds.
©.aB_&#-A_}-o#-Q<&-O- -o^H-&-
"Masha-ikh" the heads from the generation of "Sha-ze-li", urged their followers to
recite much the above passage. There is none but the above passage which will be more
helpful in doing good deeds and in refraining from bad deeds.
The Characteristic of the above passage.
Prophet Muhammad (Sallallahu alaihi wasallam) explained that it depends upon the
help of Allah to refrain from bad deeds and it also depends upon Allah awarding the strength
to do good deeds.
Practice: After Fajar or Maghrib Salah recite the above passage (100) times daily.
Maza-he-re Huq Treatise Volume (6)/ page (94)
--------------*---------------
The Effective Durood Shareef to pass the Examination.

ý^j_!_Ao-H-["E_aj-B_ý^L_ñ_Q<AO-$ae-l#-J--["L_A'Ò#-d+m#-h-M<ý#_b_N-ýl'I-ø#_U- #_R-
$am=!_AD-^r#_|-O- ^r#_W-O-ù^l#_S-O-$ae-l<E^-é-N^-am-|-[_y^l-I-ø#_U-O-$ae-l#-|<
The above Durood shareef has the outstanding effective power in passing the
examination whatever it might be. Allah will give brilliant success if a student recites
regularly the above Durood Shareef (11) times after every Fardh Salah and make
supplication.
Especially in verbal examination or interview, if one does reciting of the above
Durood shareef for (11) times and after reciting, one blows upon his chest before interview,
he will be able to answer with ease. Besides he will have no anxiety in answering.
--------------*---------------

Under the Throne of the Lord, Allah
The day when there is no shelter except the shade of the throne of Allah, seven kind
of people will be placed under the shade of the Throne of Allah.
The advice of Prophet Muhammad (Sallallahu alaihi wasallam);
1. One who is obsessed by the Mosque.
2. The bachelor who spend his young age in the remembrance of Allah.
3. The one who weeps by remembering Allah at the time when he is alone.
4. The two friends who associate for the sake of Allah and Allah's religion.
5. The just King.
6. The one who refrain for fear of Allah, although he is invited to do evil by a dignified
and beautiful woman.
7. The donor whose left hand does no know what his right hand donates.
--------------*---------------
$ú-Y^r_U_an#-LAr<y^K-/-N#-a_F-aN-rû<NÂù#-e<l#'LA-
O, Allah, please help us, because Thou art the best in helping.
$ú-y^h_T_af-LÂr<y^K-/-N#-a_F-an-L-ì^t-FÂù#-e<l#'LA-
O, Allah, please give us success, because Thou art the best in giving success.
$ú-Y^r_F_ag-LAr<y^K-/-N#-a_F-an-L-r^f_GÂù#-e<l#'LA-
O, Allah, please forgive us, because Thou art the best in forgiving.
$ú-y^m_H_Ar#-LAr<y^K-/-N#-a_F-an-m^H-RÂù#-e<l#'LA-
O, Allah, please be kind and pity on us, because Thou art the best sympathiser.
$ú-y^Q_Z_AR#-Ar<y^K-/-N#-a_F-an-Q^Z<RÂù#-e<l#'LA-
O, Allah, please give us the provisions, because Thou art the best in giving the provision.
$ú-y^;_f_h'LÂr<y^K-/-N#-a_F-an-;^f-HÂù#-e<l#'LA-
O, Allah, please guard us, because Thou art the best in guarding
$ú-y^m_l_;#'LA_o^q-LÂú-M_an-j#_N-O-aN-d_EÂù#-e<l#'LA-
O, Allah, please show us the right path and give amnesty from unjust torturer.
--------------*---------------

Enlightenment of The Hereafter

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$ù_y^H_r#-LAú_m'H^r#-LA.

Enlightenment of the Hereafter

Ma'rifatt (Spiritual Realisation of Allah)

Contemplating the Power (Qudrat) and profound and amazing wisdom

Inviting towards Allah(Da'wa-te Ilallah)

"Shar-hay-sadar" means when the eye of the heart is opened

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Do not contemplate on the being of Allah because you do not

Contemplating on Allah's creation brings a person to the state of 'Ehsaan'.

Ehsaan is a path of inner knowledge (Ilme Batin).

'Ehsaan' is 'Ikhlaas' (Sincerity).

Wonderful Creations of the Almighty Allah

No one can deny the wonders, deep knowledge

1. A request to the Muslims of the world 1

3. Aim and Objective of 'Enlightenment of the Hereafter". 7

4. Sincerity and the Invisible Help from Allah Ta'ala 14

5. Allah (Subhanahu wata'ala) 19

7. Power and Glory of Allah 57

8. Way to God's pleasure 73

9. Every Muslim has the responsibility of the work of 78

'Invitation towards Allah" (Da'wah)

10. Preaching Islam (Tabligh) 84

(Relaying the knowledge of Religion to others)

11. The Adoption of the Qualities of the Holy Prophet Muhammad 95

(Peace and Blessings of Allah be upon whom) (Miza-je Nubu-watt)

12. The Inviter (one who invites towards Allah) 103

14. Setting out on the path of Allah. 106

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Peace and Blessings of Allah be upon my Brethren-in-Islam

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A request from the compiler of the book

Copyright Email- admin@naung4n.com

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Meaning: For Allah hath power over all things.

Enlightenment of the Hereafter

Maulana Hafiz Qari

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In the name of Allah, Most Gracious, Most Merciful

4. Aim & Object of "Enlightenment of the Hereafter". 9

5. Invitation towards Allah with sincerity and the consequent 19

Invisible Help from Allah (Soubhanahu Wa-ta-A'la)

6. Grievance of the Hereafter 24

7. Why Allah (Soubhanahu Wa-ta-A'la) created Mankind 27

9. Wilayat-The doors of "Wilayat" are still open 31

1. ALLAH (Soubhanahu Wa-ta-A'La) 32

(a) Divine Attributes 56

(b) Power & Glory of Allah(Soubhanahu Wa-ta-A'La) 64

(d) Enlightenment (Nur) 83

(e) Faith (Iman) 85

(f) Faith & Belief (Iman / Yakeen) 87

(g) Enlightenment of Faith 102

(h) Radiance (Tajallee) 104

2 Invitation of the Prophet Muhammad 114

(Peace & Blessings of Allah be upon whom)

(a) Invitation towards Allah (Soubhanahu Wa-ta-A'la) 117

(b) Every Muslim has the responsibility of the work of 122

'Invitation towards Allah' (Da'wah)

(Sallallahu alaihi wasallam) Miza-je Nubuwwat

(e) The Inviter (One who invites towards Allah) 147

(g) Setting out on the path of Allah 150

who set out on His path

(a) Ego (Nafs) 158

$ ù<y^\_h-LÂz<Y^z_i-LÂé-NÂ-/-N#-a_F-ùê<L-r^f_g^T- Â_O- (Qur'an 5:118)

©ù^\<s_f<N^A-O-ù^\<L_Ao-M^a-B_.ø_y^b_S-ý^F_ -O^d<E_aj-T<O-["L_o^S<R-O-.aB_ -o^n<M_û^T<

ù^\<B-o^N<X<ù^\<L-r^f_g^Y-¨$ -o^m<l-i^T-ù^t<n^|< ^A_ù^\<L#-r<y^K-ù^\<L_X'

r<e'N^ -&^Aae-t_h^T-ú^M_ ^r_j^T-é+n'#J-ù^\<l^K_d^Y<O-

$ù<y^;_i-LÂZ<o^f-LÂ/-L_X' © +dÎ-é_n'#J-ý^F_]=b-y#_P-ú-\_s'M-O- (Qur'an 61:10-12)

©.aB_ -o^n<M_û^T<O- r_\-n^m<L^Aú_I- -o^e-n^T-O- (Quran

Allah says: $ _an#-LA[_L'A _$ _an#-LA/_l_M- $ _an#-LA #_r-B_X<o^I<A-ø^Q< (Qur'an 114:1-2-3)

£ }_D-ae-w#-LAO- è_y^g-L^Aù<l_I' £ o-E<&#-A_[-L'A_&-` ^x_L#-AÒAo-E<