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Prophet’s Narrations

Adab (Etiquette) of Sorrower : ادب غم خواران

Adab (Etiquette) of Sorrower

ادب غم خواران

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Haqiqa 1 (Reality of how this life operates)

Azizam (My Dearest) know that you were born in tears, and you shall depart this life in throes of death, and in between nothing but medley of joys and sorrows, some days with sense and logic, and other days senseless and remote from your mind:

3:140. Such days (of varying fortunes) We give to people in turns

وَتِلۡكَ ٱلۡأَيَّامُ نُدَاوِلُهَا بَيۡنَ ٱلنَّاسِ وَلِيَعۡلَمَ ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ

Ishara 1 (Pointing)

Imagine people attending a banquette, goblets of joys and sorrows served one after the other, no matter where the guests sitting, no matter what status or honor!

Know that the day of joy and the day of sorrow, are but the same day. It is the mighty ambiguity engine within your Nafs (Self) which distinguishes between these days.

Surat (Shaped Constraint Reality of how human life operates in synchronicity with the other universe)

The odd feelings of joy and sorrow, are the appearance of a Non-Self, touching the verges of ‘you’ from outside the capsule of your Self (Nafs):

53:43: Wa Anna-hu Huwa (IT); (Huwa or IT, Agent Doer omitted) Adh-haka (made/caused to laugh) and made/cause to sob

وَأَنَّهُ هُوَ أَضْحَكَ  وَ أَبْكَى

Joy and sorrow are singularities, perforations on the impossible boundary between this universe and the other, through which the emoting vectors appear: one endpoint human being and the other endpoint Allah, glancing along which the ‘feelings’ of joy or sorrow ‘felt’.

The day of joy and the day of sorrow, have two entities in common, as in two endpoints:

1. You
2. That Divine Beloved, Allah

The rest are cosmetics of the life of this world!

Haqiqa 2 (Reality of how record of the living operates)

57:22. No misfortune can happen on earth or in your souls but is recorded in a decree before We bring it into existence: That is truly easy for Allah.

مَآ أَصَابَ مِن مُّصِيبَةٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِىٓ أَنفُسِكُمۡ إِلَّا فِى ڪِتَـٰبٍ۬ مِّن قَبۡلِ أَن نَّبۡرَأَهَآ‌ۚ إِنَّ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرٌ۬

Ishara 2 (Pointing)

Whether frolic or melancholy, Allah has chosen you as a companion! Joy and sorrow are like digits touching your skin as though the beloved companion saying: But I am here with you!

Remark: You do not, cannot choose Allah for a companion, only Allah chooses you as a companion, to claim otherwise is supreme arrogance. To say to treat Allah like a friend is arrogance, to wish that Allah treats you like a friend is better language, or to wish Allah chooses you as a close companion is better:


And the Ghira of Allah (keeping a servant only for ITself/Himself) is their concealment:

My close-friends (Aulia’) are under my cloak (hidden) no one knows them but Me.

إحياء علوم الدين     أبو حامد الغزالي
وغيرة الله تعالى على أوليائه تأبى إلا إخفاءهم كما قال تعالى: أوليائي تحت قبابي لا يعرفهم غيري.

Haqiqa 3 (Reality of how sorrowing operates)

The purpose of this companionship is nothing but offering knowledge and guidance, specially in sorrows:

64:11. No kind of calamity can occur, except by the leave of Allah. and if any one believes in Allah, ((Allah)) guides his heart (aright): for Allah knows all things.

مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِ‌ۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ يَہۡدِ قَلۡبَهُ ۥ‌ۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ۬

Adab of Sorrower

Azizam when a guest knocks at your door, you tidy up your house and prepare yourself in best manner of conduct and dress in best fashions to please and to honor, per protocol and etiquette, same way when Azizat (Your Dearest Beloved) arrives at the door of your heart, and when IT knocks at your heart with joys and sorrows, thus prepare your heart and mind to receive this guest of mighty honor and royalty.

Adab 1 (Etiquette of language)

89:15. Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), “My Lord hath honored me.”
فَأَمَّا ٱلۡإِنسَـٰنُ إِذَا مَا ٱبۡتَلَٮٰهُ رَبُّهُ ۥ فَأَكۡرَمَهُ ۥ وَنَعَّمَهُ ۥ فَيَقُولُ رَبِّىٓ أَكۡرَمَنِ

89:16 But when He trieth him, restricting his subsistence for him, then saith he (in despair), “My Lord hath humiliated me!”
وَأَمَّآ إِذَا مَا ٱبۡتَلَٮٰهُ فَقَدَرَ عَلَيۡهِ رِزۡقَهُ ۥ فَيَقُولُ رَبِّىٓ أَهَـٰنَنِ

Cure for such ailment of improper language in presence of the Divine Beloved: honoring the orphans, insist on feeding the hungry, leave others’ inheritance untouched, love not to accumulate:

89:17. Nay, nay! but ye honor not the orphans!
كَلَّا‌ۖ بَل لَّا تُكۡرِمُونَ ٱلۡيَتِيمَ

89:18. Nor do ye encourage one another to feed the poor!
وَلَا تَحَـٰٓضُّونَ عَلَىٰ طَعَامِ ٱلۡمِسۡكِينِ

89:19. And ye devour inheritance – all with greed
وَتَأۡڪُلُونَ ٱلتُّرَاثَ أَڪۡلاً۬ لَّمًّ۬ا

89:20. And ye love wealth with inordinate love!
وَتُحِبُّونَ ٱلۡمَالَ حُبًّ۬ا جَمًّ۬ا

Adab 2 (Etiquette of language in times of plenty)

When you are in comfort and well to do, do not say I gained all this by my abilities, or education, or hard work, or knowledge or talents:

28:78. He (Qarun/Korah the wealthy Hebrew) said: “This has been given to me because of a certain knowledge which I have.”

قَالَ إِنَّمَآ أُوتِيتُهُ ۥ عَلَىٰ عِلۡمٍ عِندِىٓ‌ۚ

Instead in times of plenty, in times of happiness, say:

27:40. he (Solomon) said: “This is by the Grace of my Lord! to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honor !”

قَالَ هَـٰذَا مِن فَضۡلِ رَبِّى لِيَبۡلُوَنِىٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُ‌ۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦ‌ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّ۬ كَرِيمٌ۬

Adab 2

Let joy=sorrow and let hope=despair, IT is your Divine Beloved Hu gives, and again IT is the same Beloved Hu takes, there is no one else who takes and there is no one else who gives, be hundred percent assured:

57:23. In order that ye may not despair over matters that pass you by, nor exult over favours bestowed upon you. For Allah loveth not any vainglorious boaster
لِّكَيۡلَا تَأۡسَوۡاْ عَلَىٰ مَا فَاتَكُمۡ وَلَا تَفۡرَحُواْ بِمَآ ءَاتَٮٰڪُمۡ‌ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخۡتَالٍ۬ فَخُورٍ

Do not be overly confident when all things working for you, and do not be overly depressed in difficult times. Know both circumstances are the same.

Adab 3 : Sabr-un Jamil-un ( Divine Beauty in form of patience)

Sabrun-Jamil means you are beautified while suffering badly due to some hard circumstance, and yet you are dyed by the Divine Beauty since Allah is looking at you attentively and quite closely.

Sabrun Jamilun: Divine Beauty in form of patience

12:18.‘And they (the brothers) brought his (Joseph’) shirt with false blood, (Jacob) said: Indeed your Nafs (Selves) has belittled an affair (a huge crime) and because of that Sabrun-Jamilun (Beautiful Patience)’:

Sabrun-Jamil is patience while in the state of Ridha (Assent, i.e. no complaints).

Q: What is the signature sign of Sabrun-Jamil?
A: There is no unhappiness or anxiety while suffering.

Q: Where does the beauty enters to this patience?
A: Due to the Ma’refa (Cognizance) that for sure Allah is with you like unto a cup that on top is patience (bitter drink) and at the bottom of the cup undisolved honey! I am amazed at the person who is not enduring with patience about the undesirable circumstances since Allah has said: ‘For sure Allah with the patient’ [2:153]

Adab 4

Sorrowing and complaining only to Allah.

12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah, and I know from Allah what you do not know’: Jacob complained ‘Ila (Towards) Allah and not Min (From) Allah, since the one that complains ‘Ila (Towards Allah) indeed shall reach (Allah), and the one that complains Min (From) Allah shall part from Allah.

Jacob was carried comfortably by his Sirr (Divine Observatory) and his soul, that for sure he knew from Allah about the veracity of his circumstances i.e. Allah wished them to be as such and they were not acts of evil men, and that is the meaning of the verse: 12:86. ‘and I know from Allah what you do not know’.

As people beg you for mercy and solace
I beg you to complain to you, and then do listen!

* تفسير لطائف الإشارات / القشيري (ت 465 هـ) مصنف و مدقق
قراءة الآية
فتح صفحة القرآن
الانتقال الى صفحة القرآن
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
شكا إلى الله ولم يَشْكُ مِنَ اللَّهِ، ومَنْ شكا إلى الله وَصَلَ، ومن شكا من الله انفصل.
ويقال لمَّا شكا إلى الله وَجَدَ الخَلَفَ من الله.
ويقال كان يعقوبُ – عليه السلام – مُتَحَمِّلاً بنفسه وقلبه، ومستريحاً محمولاً بِسِرِّه وروحه؛ لأنه عَلِمَ من الله – سبحانه – صِدقَ حالِه فقال: { وَأَعْلَمُ مِنَ اللَّهِ مَا لاَ تَعْلَمُونَ } وفي معناه أنشدوا:
إذا ما تمنَّى الناسُ روْحاً وراحةً           تمنَّيْتُ أن أشكو إليكَ فَتَسْمَعَا

12:86. ‘My Bath-thi (Public Sorrows)’: Bath is the worst suffering that its sufferer cannot endure it and broadcast it to the people i.e. going from one person to another complaining.

تفسير روح البيان في تفسير القرآن/ اسماعيل حقي (ت 1127 هـ) مصنف و مدقق
{ قَالَ إِنَّمَآ أَشْكُو بَثِّي وَحُزْنِي إِلَى ٱللَّهِ وَأَعْلَمُ مِنَ ٱللَّهِ مَا لاَ تَعْلَمُونَ }
{ قال انما اشكو بثى } البث اصعب الهم الذى لا يصبر عليه صاحبه فيبثه الى الناس اى ينشره فكأنهم قالوا له ما قالوا بطريق التلسية والاشكاء فقال لهم انى لا اشكو ما بى اليكم او الى غيركم حتى تتصدوا للتسلى وانما اشكو همى { وحزنى الى الله } ملتجأ الى جنابه تضرعا لدى بابه فى دفعه
رازكويم بخلق وخوار شوم           باتو كويم بزر كوار شوم
والحزن اعم من البث فاذا عطف على الخاص يراد به الافراد الباقية فيكون المعنى لا اذكر الحزن العظيم والحزن القليل الا مع الله.

Ibn Ajiba
Jacob did not sorrow for the lack of the Joseph’s physicality, only sorrowed about the lack of Suhud (Observation) of Divine Beauty i.e. Baha’ (Overwhelming Beauty) that made Tajalli (Lucent Manifestation) from Joseph.

12:86. ‘(Jacob) said: my complaints public sorrowing and sorrows are only for Allah’ is one corner of the Sufism’s foundation, even better it is the very essence of Sufism.

تفسير البحر المديد في تفسير القرآن المجيد/ ابن عجيبة (ت 1224 هـ)
الإشارة: لم يتأسف يعقوب عليه السلام على فقد صورة يوسف الحسية، إنما تأسف على فقد ما كان يشاهد فيه من جمال الحق وبهائه، في تجلي يوسف وحسن طلعته البهية، وفي ذلك يقول ابن الفارض:
عَيْني لِغَيْرِ جَمَالِكُمْ لاَ تَنْظُرُ           وسِوَاكمُ فِي خَاطِري لا يَخطرُ
فلما فقد ذلك التجلي الجمالي حزن عليه، وإلا فالأنبياء ـ عليهم الصلاة والسلام ـ أولى بالغنى بالله عما سواه. فإذا حصل للقلب الغنى بالله لم يتأسف على شيء، ولم يحزن على شيء؛ لأنه حاز كل شيء، ولم يفته شيء. ” ماذا فقد من وجده، وما الذي وجد من فقده “. ولله در القائل:
أَنَا الفَقِيرُ إِليْكُمُ والْغَنِيُّ بِكُمُ           وَلَيْس لِي بَعدَكُمُ حِرْصٌ عَلى أَحدِ
وهذا أمر محقق، مذوق عند العارفين؛ أهل الغنى بالله. وقوله: { إنما أشكو بثي وحزني إلى الله }: فيه رفع الهمة عن الخلق، والاكتفاء بالملك الحق، وعدم الشكوى فيما ينزل إلى الخلق… وهو ركن من أركان طريق التصوف، بل هو عين التصوف. وبالله التوفيق.

© 2015-2002,  Dara O Shayda

Thinking: The Best Ibada, ولا عبادة كالتفكر

Thinking: The highest form of Ibada (Servitude for Allah):

‘There is no poverty worse than ignorance, no investment with more return than that of ‘Aql (Intellect), and no Ibada (Servitude for Allah) like unto the Tafakkur (Thinking)’, said the Prophet.

كنز العمال الإصدار 2.01 – للمتقي الهندي
المجلد السادس عشر >> الحكم وجوامع الكلم والأمثال من الإكمال
44135- لا فقر أشد من الجهل، ولا غنى أعود من العقل، ولا عبادة كالتفكر.
(أبو بكر بن كامل في معجمه، وابن النجار – عن الحارث عن علي)


Once you could cease the consumption for a moment, by fasting or silence or solitude, do away with the chatter and distress that accompanies consuming, thoughts appear within the mind, of highest spiritual caliber and most sacred.

Libya: Fruits of Brother Killing Brother

1. If the American came to you and said “here take these weapons and kill your brother for democracy”, say:”I will not and go away”.

2. If the Sunni came to you and said “here take these weapons and kill the Kafir Shiites”, say: “I will not and go away”.

3. If the Shiite came to you and said “here take these weapons and kill the Takfiri Sunnis”, say: “I will not and go away”.

We are in darkling times of confusions and trickery, other than self-defense to defend your life or your family and neighbors, do not allow anyone whisper as much as a sigh towards your brothers.
These are samples of the Hadith (Prophetic Narrations) about the value of the blood of the believer appraised higher that Ka’ba.
Prophet was circumambulating Ka’ba while adoring her and praising her and suddenly acknowledged that the wealth and blood and honour of the believer are more grand than that of the Ka’ba.

Hadith Collections: Al-Jami’ Saghir of Suyuti, Kanz Al-Ummal of Muttaqi Hindi, Sunan Ibn Maja, Kashf Al-Ikhfa of Ajulani, Takhrij Ahadith Al-Ihya of Araqi.

زيادة الجامع الصغير، والدرر المنتثرة، – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الميم
2614- ما أطيبك وأطيب ريحك ما أعظمك وأعظم حرمتك، يعني الكعبة، والذي نفس محمد بيده لحرمة المؤمن أعظم عند الله حرمة منك ماله ودمه وإن يظن به إلا خيرا.
(ه) عن ابن عمر.

كنز العمال – للمتقي الهندي
المجلد الأول >> الفصل الرابع في أحكام الإيمان والإسلام فيه فرعان >> الفرع الثاني في أحكام الإيمان المتفرقة
401 – ما أطيبك وأطيب ريحك، ما أعظمك وأعظم حرمتك، يعني الكعبة، والذي نفس محمد بيده لحرمة المؤمن أعظم عند الله حرمة منك: ماله ودمه وأن يظن به إلا خيرا.
(ه عن ابن عمر).


سنن ابن ماجه. – للإمام ابن ماجه
الجزء الثاني >> 36- كتاب الفتن >> (2) باب حرمة دم المؤمن وماله
3932- حدّثنا أَبُو الْقَاسِمِ بْنُ أَبِي ضَمْرَةَ، نَصْرُ بْنُ مُحَمَّدِ بْنِ سُلَيْمَانَ الْحِمْصِيُّ. حدّثنا أَبِي. حدّثنا عَبْدُ اللهِ بْنُ أَبِي قَيْسٍ النَّصْرِيُّ. حدّثنا عَبْدُ اللهِ بْنُ عَمْرِو؛ قَالَ: رَأَيْتُ رَسُولَ اللهِ صلى الله عليه وسلم يَطُوفُ بِالْكَعِبَةِ وَيَقُولُ (مَا أَطْيَبَكِ وَأَطْيَبَ رِيحَكِ. مَا أَعْظَمَكِ وَأَعْظَمَ حُرْمَتَكِ. وَالَّذِي نَفْسُ مُحَمَّدٍ بَيَدِهَ! لَحُرْمَةُ الْمُؤْمِنِ أَعْظَمُ عِنْدَ الله حُرْمَةً مِنْكِ. مَالِهِ وَدَمِهِ، وَأَنْ نَظُنَّ بِهِ إلاَّخَيْراً).
في الزوائد: في إسناده مقال. ونصر بن محمد شيخ ابن ماجة، ضعفه أبو حاتم، وذكره ابن حبان في الثقات.
[3932- ش – (أعظم عند الله حرمة منك) أي من حرمتك. فإن حرمة البيت إنما هي للمؤمنين. قال تعالى: إن أول بيت وضع للناس.. إلى قوله مباركا وهدى للعالمين. (ماله ودمه وإن تظن به إلا خيراً) مجرورة. على أن الأول بدل من الؤمن. والآخرين يعطف عليه. أي حرمة ماله وحرمة دمه. وحرمة أن تظن به ماعدا الخير.]


كشف الخفاء، – للإمام العجلوني
حرف الميم.
2676 – المؤمن أعظم حرمة من الكعبة.
رواه ابن ماجه بسند لين عن ابن عمر قال رأيت رسول الله صلى الله عليه وسلم يطوف بالكعبة وهو يقول: ما أطيبك وأطيب ريحك، ما أعظمك وأعظم حرمتك، والذي نفس محمد بيده لحرمة المؤمن أعظم عند الله حرمةً مِنْكِ: ماله ودمه، وأن يُظـَنّ به إلا خيرا.
ولابن أبي شيبة عن ابن عباس أن النبي صلى الله عليه وسلم نظر إلى الكعبة فقال: ما أعظمك وأعظم حرمتك، والمؤمن أعظم حرمة منك: قد حرم الله دمه وماله وعرضه، وأن يظن به ظن السوء.
ونحوه عند البيهقي عن ابن عباس.
ونحوه ما أخرجه البيهقي بسند ضعيف عن ابن عمر، ومن قوله “ليس شيء أكرم على الله من ابن آدم”، قلت: الملائكة. قال: أولئك بمنزلة الشمس والقمر، أولئك مجبورون. والصحيح وقفه.
وروى البيهقي أيضا بسند متروك عن أبي هريرة من قوله “المؤمن أكرم على الله من ملائكته”.


تخريج أحاديث الإحياء،  – للحافظ العراقي
المجلد الرابع >> كتاب الصبر والشكر
4 – حديث “المؤمن أفضل من الكعبة”
أخرجه ابن ماجه من حديث ابن عمر بلفظ “ما أعظمك وأعظم حرمتك، والذي نفسي بيده لحرمة المؤمن أعظم حرمة منك ماله ودمه وأن يظن به إلا خيرا” وشيخه نصر بن محمد بن سليمان الحمصي ضعفه أبو حاتم ووثقه ابن حبان، وقد تقد


The Fard (Solitary)

The Fard (Solitary)

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It is reported that, the Messenger of Allah, Peace and Blessings upon him, while walking, encountered Abu Dhar. He said to him: “Poor Abu Dhar, walking by himself; he is a solitary, alone in heaven, and a solitary, alone on earth; the ultimate solitary. The Prophet then said: “O Abu Dhar, Allah is Beautiful and Hu/He loves Beauty. O Abu Dhar, do you know what my concern and my preoccupation are and to what my yearning is?”. His companions said : “Inform us of your concern and of your preoccupation, O Messenger of Allah!”. He responded: “How I yearn to meet my brothers who will come after me!” Those who are equal to the Prophets in their rank and are for Allah in the status of martyrs; they flee from father, mother and sibling desiring only the pleasure of Allah the most High. They leave wealth and debase their Self with humility, having no wish for the desires and the bounties of al-Dunya. They meet in one of the houses of Allah aggrieved and saddened out of love for Allah. Their hearts are for Allah, their soul from Allah and their knowledge for the sake of Allah. If one of them should fall ill, it is of more value than the worship of one whole year. And I can tell you more if you like, O Abu Dhar ! Who responded : “Yes! O messenger of Allah” He then continued : “If one of them should be bothered by a louse in his clothes, his reward by Allah is that of seventy Hajj and conquests and that of having freed forty slaves of the children of Ismael, who count each as twelve thousand men. And I can tell you more if you like, O Abu Dhar!” Who responded : “Yes! O messenger of Allah” He then continued: ” When one of them remembers his family and becomes aggrieved, each breath that he takes is counted for him as (an elevation of) a thousand thousands ranks. I can tell you more, if you wish, O Abu Dhar! Who responded : “Yes! O messenger of Allah” He then continued: “That one of them prays with his companions two ruk’a (Bow) to Allah Almighty is more valuable to Allah than the worship of another man who has worshiped Allah in the Mountain of Lebanon for as long as the thousand years which Noah lived. I can tell you more, if you wish, O Abu Dhar !” Who responded : “Yes! O messenger of Allah” He then continued: “That one of them should glorify Allah once is better for him on the Day of Resurrection than if he should walk with the mountains of al-Dunya in gold. I can tell you more, if you wish, O Abu Dhar!” Who responded : “Yes! O messenger of Allah” He then continued: “A glance at one of them is lovelier than a glance at the House of Allah Almighty and whoever looks at one of them, it is as if he is looking at Allah Almighty; and whoever pleases one of them, it is as if he has pleased Allah Almighty; and whoever feeds one of them, it is as if he has fed Allah Almighty. I can tell you more, if you wish, O Abu Dhar !” Who responded : “Yes! O messenger of Allah” He then continued: “People who are tenacious (sinners), burdened by sins sit with them;  by the time they leave them, Allah Almighty has looked at them and forgiven them their sins because of the favors of the Solitaries by Allah Almighty. Their laughter is worship O Abu Dhar, their fun is glorification and their sleep charity. Every day, Allah Almighty looks at them seventy times. I can tell you more, if you wish, O Abu Dhar !” Who responded : “Yes! O messenger of Allah” He then continued: “O Abu Dhar ! I yearn so much for them!”.

The Messenger of Allah bent his head for a long while then lifted it and cried until his eyes were full of tears : “O how I yearn to meet them ! O my Allah! guard them and make them victorious over those who oppose them and refresh my eye with their sight on the Day of Resurrection.” He then recited: “Behold! verily on the friends of Allah there is no fear, nor shall they grieve” (Surat Yunus 10: 62).

Allah the Supreme stated the Truth and so did his Noble Messenger.

روى أن رسول الله صلَى عليه و سلَم رأى يوماً اباذر يمشى. فقال: مسكينٌ ابوذر يمشى وحده و هو فى السَماْ فردٌ و ابوذر فى الأرض فردٌ, كن فرد الفرد. ثمَ قال: يا اباذر إنَ الله جميلٌ يحبُ الجمال, يا اباذر أتدرى ما غمى و فكرى و الى أيِ شىء إشتياقى؟ فقال أصحابه: أخبرنا يا رسول الله, بغمِك و فكرتك؟ قال له: واشوقاه الى لقاء إخوانى يكونون من بعدى! شأنهم شأن الأنبياْ و هم عند الله و بمنزلة الشهداْ يفرُون من الآباء و الأمَهات و الأخوة إبتغاء مرضاة الله تعالى, و هم يتركون المال و يذلون انفسهم بالتواضع. لا يرغبون فى الشَهوات و فضول الدُنيا. يجتمعون فى بيتٍ من بيوت الله مغمومين محزونين من حبِ الله. قلوبهم الى الله و روحهم من الله و علمهم للله. إذا مرض واحدٌ منهم هو أفضل من عبادة سنةٍ. و إن شئت ازيدك يا اباذر. قال: قلت: بلى يا رسول الله, قال: الواحد منهم يؤذيه قملةٌ فى ثيابه فله عند الله أجر سبعين حجّةً و غزوةً و كان له أجر عتق أربعين رقبةً من ولد إسمعيل و كل واحدٍ منهم باثنى عشر ألفاً. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: الواحدُ منهم يذكر أهله ُ ثمََََ يغتمُ يُكتَب له بكلِ نَفَسٍ ألف ألف درجةٍ. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: الواحدُ منهم يُصلي ركعتين في أصحابه أفضل عند الله تعالى من رجلٍ يعبد الله تعالى في جبل لبنان مثلَ عمر نوح ألف سنةٍ. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: الواحد منهم يسبِح تسبيحة خيرٌ له يوم القيامة من أن يسير معه جبال الدنيا ذهباً. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: نظْرةً تنظر إلى أحدهم أحبُ إلى الهر من نظرةٍ إلى بيت الله تعالى, و من نظر إليه فكأنَما ينظر إلى الله تعالى, و من سَرَه فكأنَما سَرَ الله تعالى, و من أطعمه فكأنَما أطعم الله تعالى. و إن شئت أزيدك يا اباذر. قال: قلت: بلى يا رسول الله. قال: يجلس إليهم قومٌ مصرِين مثقلين من الذنوب لا يقومون من عندهم حتى ينظر الله إليهم و يغفر لهم ذنوبهم لكرامتهم على الله تعالى. يا اباذر ضحكهم عبادةٌ و مزاحهم تسبيحُ و نومهم صدقةٌ. ينظر الله تعالى إاليهم فى كلِ يومٍ سبعين مرَةً. يا ابا ذر إنى إليهم مشتاقٌ. ثمَ أطرق رأسه ملياً, ثمَ رفع رأسه و بكى حتى دمعت عيناه فقال له: واشوقاة إلى لقائهم! و يقول صلى الله عليه و آله و سلم: اللهم احفظهم و انصرهم علي من خالفهم و اقرَ عينى بهم يوم القيامة. ثم قرأ: ألا إنَ أولياْ الله لا خوف عليهم و لا هم يحزنون. صدق الله العظيم و صدق رسوله الكريم

مرآة الافراد
The Mirror of the Solitaries
Letter 1
By Pir Jamaled-Din Ardestani
This narration is found in Tamhidāt but the origins of it cannot be found in regular books of Hadith (Prophetic Narration).
India Office Library & Records
Ref: Per IO 3866a

Publisher (Tehran Iran):
انتشارات زوار
Researched and Edited by Hassan Anisi-Pour (PhD)

© 2007-2002, Hind Rifai M.D. , Dara O. Shayda

Appearance of Beauty

Appearance of Beauty

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Cosmos was incurably void of beauty, in itself in its components, while firmament operated in most perfected and precise fashion, not beautiful at all. A non-cognitive Primordial Decision (Qadha‘) commenced the inescapable appearance of beauty in cosmos and in all nooks and crannies, like unto radiation: emitter and absorber in relation of receptivity (Qabiliyat):

32:7. Who made all things good/beautiful which He/IT created, and He/IT began the creation of man from clay

ٱلَّذِىٓ أَحۡسَنَ كُلَّ شَىۡءٍ خَلَقَهُ ۥ‌ۖ وَبَدَأَ خَلۡقَ ٱلۡإِنسَـٰنِ مِن طِينٍ۬

Mankind chosen endued with infinite measure of beauty, and yet a specie of mammals with carnal and botanical multi-cellular structure prone to all ugliness, unintended or with full volition:

32:8. Then He/IT made his seed from a draught of despised fluid (Dara: like mammals’ reproduction)

ثُمَّ جَعَلَ نَسۡلَهُ ۥ مِن سُلَـٰلَةٍ۬ مِّن مَّآءٍ۬ مَّهِينٍ۬

This new entity as noble as possible, as criminal as possible, swings in a fraction of a moment from ultimate of righteousness to extreme of wretchedness: the pendulum of hearts (Qalb).

For that matter, Allah sent a gift for His/ITs beloved Prophet:

Angel Gabriel came to me in most beautiful shape, never as such before, smiling full of elation, then said peace be upon you Mohammad, and I said peace be upon you Gabriel. Then he continued: Indeed Allah has delegated me with the delivery of a gift for you and I replied what is this gift? He replied: Words from the treasures at the base of the ‘Arsh (Divine Throne), Allah’s great offering generosity for you, and I asked what are they? Angel said: Say (Mohammad)

O who made beauty to appear, while concealed the ugliness
O who does not hold liable for proclivity towards crime [1]
O who does not tear the veil (that hides the foulness of the people)
O who with greatest forgiveness
O most tolerant [2]
O who has most expansive pardon
O most generous
O companion to all soliloquies
O the end of all grief
O most benevolent who overlooks (all faults), forgoes all blame
O greatest bestower of bestowals
O originator of blessing prior to deservedness (gives blessings not because it was deserved)
O our nurturer
O our master
O our close companion and supporter
O our most sought after
O Allah do not near my people to fire


[1] يا من لا يؤاخذ بالجريرة
Jarira is crime, so it reads: O who does not take with or for crime, the translation above is best I could decode from Al-Shaukani

[2] يا حسن التجاوز

كنز العمال – للمتقي الهندي
المجلد الثاني >> الإكمال من الفصل السادس في جوامع الأدعية

3838 – إن جبريل جاءني في أحسن صورة، لم ينزل في مثلها قط ضاحكا مستبشرا، فقال السلام عليك يا محمد، قلت وعليك السلام يا جبريل، قال: إن الله عز وجل بعثني إليك بهدية قلت يا جبريل وما تلك الهدية؟ قال: كلمات من كنوز تحت العرش، أكرمك الله تعالى بهن، قلت وما هن؟ قال قل: يا من أظهر الجميل وستر القبيح يا من لا يؤاخذ بالجريرة، ولا يهتك الستر يا عظيم العفو، يا حسن التجاوز، يا واسع المغفرة، يا باسط اليدين بالرحمة، يا صاحب كل نجوى، ويا منتهى كل شكوى، يا كريم الصفح، يا عظيم المن يا مبتدئ بالنعم قبل استحقاقها، يا ربنا، ويا سيدنا، ويا مولانا، ويا غاية رغبتنا أسألك يا الله أن لا تشوي (قوله: أن لا تشوي تقدم في الحديث ذي الرقم/3829/ أن لا تشوه الحديث فشوى وشوه معناهما قريب كما في القاموس، والنهاية) خلقي بالنار، قلت ثواب هذه الكلمات.
(ك عن ابن عمرو) وتعقب.

© 2015-2002,  Dara O Shayda

Ansari: Tafsir (Exegesis) Basmala: Surah 112, Al-Jamal (The Beauty)

Dara: People say “in the name of…” for something that is extraordinary or most endeared or feared or respected and so on. In this case it is something infinitely most beautiful, for this Surah 112 is named (one of its many names) as Surah Al-Jamal or the Surah Beauty as has been noted by Razi and Qumi Nishabouri.

 تفسير مفاتيح الغيب ، التفسير الكبير/ الرازي (ت 606 هـ)
وتاسعها: سورة الجمال قال عليه الصلاة والسلام: ” إن الله جميل يحب الجمال ” فسألوه عن ذلك فقال: أحد صمد لم يلد ولم يولد لأنه إذا لم يكن واحداً عديم النظير جاز أن ينوب ذلك المثل منابه


تفسير غرائب القرآن و رغائب الفرقان/القمي النيسابوري (ت 728 هـ)
 أو الجمال لقوله صلى الله عليه وسلم ” إن الله جميل يحب الجمال ” ومن كمالات الجميل كونه عديم النظير.

Prophet said: He who professed ten times: no deity other than Allah, one without any partners, one deity Ahad Samad did not take companion nor children, and no one similar to (verbiage of Surah 112), for this person forty million Hasanat (Units of Goodness and Beauty) recorded. (Dara: rarely in Hadith such large number in many millions used as measure for plethora of beauties bestowed)

زيادة الجامع الصغير، والدرر المنتثرة، الإصدار 2.05 – للإمام السيوطي
كتاب “زيادة الجامع الصغير”، للسيوطي >> حرف الميم
3142- من قال: أشهد أن لا إله إلا الله، وحده لا شريك له، إلها واحدا أحدا صمدا لم يتخذ صاحبة ولا ولدا، ولم يكن له كفوا أحد عشر مرات كتب الله له أربعين ألف ألف حسنة.
(حم ت) عن تميم الداري.

The exact wording of this Surah renders someONE infinitely beautiful, for rare fortunate few Qul Huwa (Say: IT/He) is enough and they bask in luminous shafts of Divine Beauty, for most others the proceeding verbiage of the Surah is necessary to identify the source of Beauty!

Kashf Al-Asrar
Khaje Abdullah Al-Ansari

… Fard(Individuated One), Witr(Uncompounded One), Jamil(Beautiful), Jalil(Revered, Exalted) and nothing similar to us …

Remark 1. Basmala renders The Divine Beauty as the ignition for genesis of cosmos! for that matter multiverse. IT was beautiful, and IT only saw ITs own beauty, IT loved ITself, therefore wished to be seen by others, to love and be loved and be adored, unearthed as a most precious most beautiful treasure, anywhere anytime anyone!

I have an eye brimfill with the beautiful face of the beloved
Content with just seeing, so long as, it is seeing the beloved

Telling apart the ‘seeing’ from the beloved not proper
Either beloved is the ‘seeing’, or ‘seeing’ is the beloved

چشمی دارم همه پر از صورت دوست    با دیده مرا خوش است تا دوست دروست
از دیده و دوست فرق کردن نه نکوست   یا اوست بجای دیده، یا دیده خود اوست




Remark 2. Allah is infinitely beautiful so that in our current bio-psychological form a single glance would burn us to ashes, as was shown to Moses in mountain:

Indeed for Allah there are seventy thousand (infinite) veils made from light, if uncovered the Subuhat (Sublimity) of ITs Divine Face shall char any vision that reaches IT.

تخريج أحاديث الإحياء، الإصدار 2.07 – للحافظ العراقي
المجلد الأول >> كتاب قواعد العقائد

2 – حديث “إن لله سبعين حجابا من نور لو كشفها لأحرقت سبحات وجهه ما أدركه بصره”
أخرجه أبو الشيخ ابن حبان في كتاب العظمة من حديث أبي هريرة “بين الله وبين الملائكة الذين حول العرش سبعون حجابا من نور” وإسناده ضعيف. وفيه أيضا من حديث لأنس قال: “قال رسول الله صلى الله عليه وسلم لجبريل هل ترى ربك؟ قال إن بيني وبينه سبعين حجابا من نور” وفي الأكبر للطبراني من حديث سهل بن سعد “دون الله تعالى ألف حجاب من نور وظلمة ” ولمسلم من حديث أبي موسى “حجابه النور لو كشفه لأحرقت سبحات وجهه ما انتهى إليه بصره من خلقه” ولابن ماجه “شيء أدركه بصره”.

فيض القدير، شرح الجامع الصغير، الإصدار 2.15 – للإمامِ المناوي
الجزء الثاني >> [تابع حرف الهمزة]
(لأحرقت سبحات) بضم السين والباء جمع سبحة وهي العظمة (وجهه)


Divine Face

Pointing at Allah or towards Allah or at Allah’s Sifat (Attribute) needs some more explanation. “To Allah belongs the east and the West: Wherever you turn, there is the Wajh (Face) of Allah” Qur’an [2:115], and in several other verses of the Qur’an as well as the Hadith (Prophetic Narration) the term Wajh (Face) is used. There are several possible interpretations of this word extracted from the Qurtubi Tafsir (Exegesis) and Ibn ‘Ajiba:

1.    Huz-zāq said: It means returning towards the Wujud (Being) of Allah, and the term face is used metaphorically. And the term Face is used since the face is the most patent part of a body and therefore it is used for observing or seeing.
2.    Ibn Fūrak said: In Arabic sometimes an attribute of an object is used instead of the object itself e.g. I saw his knowledge today or I glanced at his knowledge means I saw a scholar today! Therefore seeing someone’s face means seeing their being in entirety and this usage of ‘Face’ means seeing Allah’s Wujud (Being).
3.    Some said: Wajh (Face) is a Sifat (Divine Attribute) of Allah from Qadim (Time Immemorial). (So Allah has an attribute, just like the other attributes e.g. Mercy or Light and this attribute is called Face)
4.    Ibn ‘Ajibah said: Wajh also means direction, so Wajh (Face) of Allah means towards the direction of Allah. Everything including the directions/dimensions and places exist/subsist upon the Nur (Divine Light) of the Sifāt (Divine Attributes)—meaning there is nothing but Allah that we may turn our face towards to—and all shall be obliterated by the Ahadiyyat (Absolute Oneness) of Dhāt (Divine Intrinsic Essence) that “Allah is and none else with IT, IT is over whatever it is”; The rays of Divine Light efface all traces of anything (in existence) and the secrets of Ahadiyyat (Absolute Oneness) eradicate the Lights and IT is singular so far as the Wujud (Being-ness). (Universe is immersed/drown within the sea of Nur (Divine Light) and Light is immersed/drown searchlessly within the infinite sea of Divine Secrets)

 تفسير الجامع لاحكام القران/ القرطب
ومن جعلها منسوخة فلا ٱعتراض عليه من جهة كونها خبراً؛ لأنها محتملة لمعنى الأمر. يحتمل أن يكون معنى { فَأَيْنَمَا تُوَلُّواْ فَثَمَّ وَجْهُ ٱللَّهِ }: وَلُّوا وجوهكم نحو وجه الله؛ وهذه الآية هي التي تلا سعيد بن جُبير رحمه الله لما أمر الحجاجُ بذبحه إلى الأرض.

الرابعة: اختلف الناس في تأويل الوجه المضاف إلى الله تعالى في القرآن والسُّنة؛ فقال الحُذّاق: ذلك راجع إلى الوجود، والعبارة عنه بالوجه من مجاز الكلام، إذ كان الوجه أظهر الأعضاء في الشاهد وأجلّها قدراً. وقال ٱبن فُورك: قد تُذكر صفة الشيء والمراد بها الموصوف توسُّعاً؛ كما يقول القائل: رأيت عِلم فلان اليوم، ونظرت إلى علمه؛ إنما يريد بذلك رأيت العالم ونظرت إلى العالم؛ كذلك إذا ذُكر الوجه هنا، والمراد من له الوجه، أي الوجود. وعلى هذا يتأوّل قوله تعالى:
{ إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ }
[الإنسان: 9] لأن المراد به: لله الذي له الوجه؛ وكذلك قوله:
{ إِلاَّ ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلأَعْلَىٰ }
[الليل: 20] أي الذي له الوجه. قال ٱبن عباس: الوجه عبارة عنه عز وجلّ؛ كما قال:
{ وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلاَلِ وَٱلإِكْرَامِ }
[الرحمن: 27]. وقال بعض الأئمة: تلك صفة ثابتة بالسمع زائدةٌ على ما توجبه العقول من صفات القديم تعالى. قال ٱبن عطية: وضعّف أبو المعالي هذا القول، وهو كذلك ضعيف؛ وإنما المراد وجوده. وقيل: المراد بالوجه هنا الجهة التي وُجِّهنا إليها أي القبلة. وقيل: الوجه القصد؛ كما قال الشاعر:
أستغفر الله ذنباً لستُ مُحْصِيَه           رَبِّ العباد إليه الوَجْهُ والعَمَلُ
وقيل: المعنى فَثمّ رضا الله وثوابه كما قال:
{ إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ }
[الإنسان: 9] أي لرضائه وطلب ثوابه؛ ومنه قوله صلى الله عليه وسلم: ” من بنى مسجداً يبتغي به وجه الله بنى الله له مثله في الجنة ” وقوله: ” يُجاء يوم القيامة بصحف مُختمة فتُنصب بين يدي الله تعالى فيقول عز وجل لملائكته ألقوا هذا وٱقبلوا هذا فتقول الملائكة وعزّتك يا ربّنا ما رأينا إلا خيراً وهو أعلم فيقول إن هذا كان لغير وجهي ولا أقبل من العمل إلا ما ٱبتغى به وجهي ” أي خالصاً لي؛ خرّجه الدارقطنّي. وقيل: المراد فَثمّ الله؛ والوجه صلة؛ وهو كقوله: «وَهُوَ مَعَكُمْ». قاله الكَلْبي والقُتَبِيّ، ونحوه قول المعتزلة

تفسير البحر المديد في تفسير القران المجيد/ ابن عجيبة

قلت: { أينما } شرطية، و { تولوا } شَرْطُها، وجملة { فثم } جوابها، و(وَلْي) يستعمل بمعنى أدبر وبمعنى أقبل، تقول: وليت عن كذا أو كذا، والوجه هنا بمعنى الجهة، تقول: سافرت في وجه كذا، أي في جهة كذا. قاله ابن عطية.

الإشارة: اعلم أن الأماكن والجهات، وكل ما ظهر من الكائنات، قائمة بأنوار الصفات، ممحوة بأحدية الذات، ” كان الله ولا شيء معه، وهو الآن على ما عليه كان “؛ إذ لا وجود لشيء مع الله، { فأينما تولوا فثم وجه الله } ، محق الآثار بإفلاك الأنوار، وانمحت الأنوار بأحدية الأسرار، وانفرد بالوجود الواحد القهار

© 2015-2002,  Dara O Shayda

Zahir vs. Batin: Perceptible vs. Intrinsic : الفوائد البارزة و الكامنة في النعم الظاهرة و الباطنة

Zahir vs. Batin: Perceptible vs. Intrinsic
Based upon the research by Imam Al-Suyuti:
الفوئد البارزة و الكامنة في النعم الظاهرة و الباطنة



Suyuti quotes a Hadith (Prophetic Narration) from Ibn Abbas (perhaps with regards to the following verse), wherein Ibn Abbas asks about these seen and unseen blessings:

31:20 Do ye not see that Allah has subjected to your (use) all things in the heavens and on earth, and has made his bounties flow to you in exceeding measure, (both) seen and unseen?

 أَلَمۡ تَرَوۡاْ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٲتِ وَمَا فِى ٱلۡأَرۡضِ وَأَسۡبَغَ عَلَيۡكُمۡ نِعَمَهُ ۥ ظَـٰهِرَةً۬ وَبَاطِنَةً۬‌ۗ وَمِنَ ٱلنَّاسِ مَن يُجَـٰدِلُ فِى ٱللَّهِ بِغَيۡرِ عِلۡمٍ۬ وَلَا هُدً۬ى وَلَا كِتَـٰبٍ۬ مُّنِيرٍ۬

The Prophet peace be upon him replies:

The Zahir (Perceptible) blessings are the submission to Allah (Islam) and what goodness in your creation and abundance of provisions, and the Batin (Intrinsic) is the concealment of the defects within you (i.e. Allah placed veils to conceal our foulness and faults from others to witness)…

كنز العمال  – للمتقي الهندي
المجلد الثاني >> الفصل الرابع في التفسير من فصول الباب السابع في القرآن وفضائله، من الكتاب الثاني من حرف الهمزة في الأذكار من قسم الأقوال من كنز العمال في سنن الأقوال والأفعال >> (التفسير من الإكمال) من الفصل الرابع في التفسير

3024- أما الظاهرة فالإسلام وما حسن من خلقك، وما أسبغ عليك من الرزق، وأما الباطنة يا ابن عباس، فما ستر عليك من عيوبك، إن الله عز وجل يقول: إني جعلت للمؤمن ثلث ماله بعد وفاته، أكفر بها خطاياه بعد موته، وجعلت المؤمنين والمؤمنات يستغفرون له، وسترت عليه عيوبه التي لو علم بها أهله دون عبادي لنبذوه.
(ابن مردويه (هب- (من المنتخب)) والديلمي وابن النجار عن ابن عباس) أنه قال: يا رسول الله قول الله {وأسبغ عليكم نعمه ظاهرة وباطنة}.
(قال فذكره – (من نظ)).

Then Suyuti continues with a list of Zahir blessings vs. Batin blessings:

Remark: Reader should read the example/metaphor of blessings below to collect a unit understanding of the two distinct forms of blessings. So the examples individually are lesser, their collective understanding and feeling is the desired effect.


Zahir: Visible, perceptible, distinct, manifest, obvious, clear, patent, evident, apparent, external, exterior, outward, seeming, presumed, outside.

Batin: Inner, interior, inward, inmost, intrinsic, hidden, secret.

Zahir the images, Batin the light.

Dara: This world is all but projection of images which form many of our blessings, and the light to see these images intrinsic shining inmost within.

Zahir the goodness of creation (Khalq), Batin the goodness of behavior (Khuluq).

Dara: Just look at, and easily can be seen, how your body is engineered anywhere from molecular level to macro level of skin and bones and nerves and all the amazing machinery of your creation. And in a more concealed inmost manner see the goodness of human behavior and conduct mostly beyond engineering explanations, both are blessings from Allah. We could easily explain how the muscles work, or how the neuron circuits work the brain, but oblivious to how human conduct forms and performs, and what of good in that all, blessings from Allah beyond any explanation thus concealed in nature.

Zahir the existence of blessings, Batin observing the benefactor.

Dara: To understand and benefit from the photosynthesis empowered by a distant start (Sun) and amazing variation of botanical and microbial and molecular light sensitive species is a blessing beyond bounds. Intrinsically you might see another blessing deep inside you: observing the most innovative Divine Benefactor with cosmic-wide creativity to effuse the said patent blessings in abundance. Therefore, deep within, we feel the presence of a super-benefactor. And the latter is a form of intrinsic blessing.

Zahir good deed, Batin useful deed.

Dara: A person in their daily life is blest with good pious deeds and conduct suitable for a spiritual righteous person and that is the Zahir of such blessing from Allah. Yet the usefulness of deeds (usefulness for many others), specially in much longer durations of time, is an intrinsic blessing we might live and die not be cognizant of. Being modest and polite is a good deed as in perceptible Zahir, however to plant a tree which its shade and fruit will come long after the planter is dead and gone, is an intrinsic blessing Allah bestowed on the planter. To worship is a good deed for a person a manifest blessing from Allah for the worshiper, yet to write a book to preserve and propagate (any) knowledge is a useful deed, intrinsic blessing Allah placed within the writer.

Zahir good deed, Batin fright. (Fear that Allah might not accept)
23:60 And those who dispense their charity with their hearts full of fear
وَٱلَّذِينَ يُؤۡتُونَ مَآ ءَاتَواْ وَّقُلُوبُہُمۡ وَجِلَةٌ أَنَّہُمۡ إِلَىٰ رَبِّہِمۡ رَٲجِعُونَ

 تفسير جامع البيان في تفسير القرآن/ الطبري (ت 310 هـ)
حدثنا سفـيان بن وكيع، قال: ثنا أبـي، عن مالك بن مغول، عن عبد الرحمن بن سعيد، عن عائشة أنها قالت: يا رسول الله { الَّذِينَ يَأْتُونَ ما أتَوْا وَقُلُوبُهُمْ وَجِلَةٌ } أهو الرجل يزنى ويسرق ويشرب الـخمر؟ قال: ” لا يا ابْنَةَ أبـي بَكْرٍ أو يا ابْنَةَ الصّدّيقِ وَلَكِنَّهُ الرَّجُلُ يَصُومُ وَيُصَلِّـي وَيَتَصَدَّقُ، وَيخافُ أنْ لا يُقْبَلَ مِنْهُ “

Dara: If a pious or generous person worships or disperses charity and has no fear of Allah accepting it from him or her, then has no Batin blessing only the Zahir.


Zahir falling of rain, Batin sprouting of seeds and fruition.
Zahir fruition, Batin seeds in wet mud.

Dara: Our bodies and minds are patent blessings, yet we sprouted from a single cell! The latter is a concealed blessing, we have no awareness of! We only see the Zahir and yet the real antecedent blessing was Batin.

Zahir nurturing after childbirth, Batin nurturing before childbirth.
53.32 IT/He is best aware of you (from the time) when IT/He created you from the earth, and when ye were hidden in the bellies of your mothers. Therefor ascribe not purity unto yourselves.
هُوَ أَعۡلَمُ بِكُمۡ إِذۡ أَنشَأَكُم مِّنَ ٱلۡأَرۡضِ وَإِذۡ أَنتُمۡ أَجِنَّةٌ۬ فِى بُطُونِ أُمَّهَـٰتِكُمۡ‌ۖ فَلَا تُزَكُّوٓاْ أَنفُسَكُمۡ‌ۖ هُوَ أَعۡلَمُ بِمَنِ ٱتَّقَىٰٓ

Dara: Parents attribute much of goodness coming to the child to their own selves, in spite of the patent infinite array of blessings from Allah to the child. Yet the concealed blessings that befell the child prior to birth, are indeed the most blest, for parents to see the origin of all blessings and not be too proud!

Zahir birth of a child, Batin death of a child.

Dara: Obviously the birth of a child is great happiness for the parents, a great blessing and pleasure from Allah. Yet the passing of a child, as sorrowful as it is, a concealed form of blessing since it makes the parents think of the Hereafter, and hold themselves accountable for words and deeds. The child came with blessings from Allah, the child leaves behind concealed blessing upon passing.

Zahir dutiful child, Batin disrespectful child.

Dara: A child who is dutiful to the parents, though a patent blessing from Allah, is a constant source of potential problem due to people’s jealousy or due to child’s loyalty to the parents might attract enemies of all sorts. Yet a disrespectful child either has no appearances to keep thus lesser inclined to rely on people’s kindness or people find him or her less attractive for socialization thus left alone, people away more chance of nearness to Allah. Therefore a parent must also be thankful for problem child and thank Allah for plethora of concealed blessings that came along with the child.

Zahir a friendly neighbor, Batin a bothersome neighbor.

Dara: The patent blessings we enjoy each day like a friendly neighbor who makes us comfortable to say in this worldly realm and not wish to move on to the other world, while the concealed blessings might take the form of annoyance or bother i.e. a bothersome neighbor, so much as to make us yearn to be nearer to Allah and moving away from this realm.

Zahir an agreeable mate, Batin a dis-agreeable mate.

Dara: Daily blessings are manifest pleasures and comforts and hence agreeable and might build the ‘Ujb (Conceit) in the person specially on the spiritual and religious affairs, on the contrary the Batin blessing which makes the person feel lowly and doubt himself or herself is far superior in value to avoid conceit. Like unto an agreeable mate that might forgive many of our faults and we think we are perfect, and yet a dis-agreeable mate might be a good reminder to re-evaluate our self-righteousness.

Zahir verve for worship, Batin languor for worship.

Dara: Often the patent blessing of propensity towards worship and spiritual acts might block the nearness to Allah! Since the worshipers have proclivity towards conceit (‘Ujb) as a human condition that none of us could entirely escape from. Therefore Allah’s Mercy maybe a blockage to attaining such forms of worship or spiritual activities in order to avoid conceit, while the servant left in sorrows of languor and low qualities of worships.

Allah said: Indeed amongst My Ibad (Servants) there are those believers who desire a form of worship and yet I deny them since it might cause them Conceit (‘Ujb).

كنز العمال – للمتقي الهندي
المجلد الأول >> الباب الثالث في لواحق كتاب الإيمان فصل في الصفات

1680 – (ومن مسند أنس) عن أنس عن رسول الله صلى الله عليه وسلم عن جبريل عن ربه تبارك وتعالى قال: من أخاف وفي لفظ من أهان لي وليا فقد بارزني بالمحاربة، وما تقرب إلي عبدي المؤمن بمثل أداء ما افترضت عليه، وما يزال عبدي المؤمن يتنفل إلي حتى أحبه، ومن أحببته كنت له سمعا وبصرا ويدا ومؤيدا، إن سألني أعطيته وإن دعاني أجبته، وفي لفظ دعاني فأجبته، وسألني فأعطيته ونصح لي فنصحت له، وما ترددت في شيء أنا فاعله، وما ترددت في قبض نفس مؤمن يكره الموت، وأكره مساءته، ولا بد له منه، وإن من عبادي المؤمنين لمن يشتهى الباب من العبادة فأكفه عنه لئلا يدخله عجب فيفسده، ذلك وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الغنى ولو أفقرته لافسده ذلك، وإن من عبادي لمن لا يصلح إيمانه إلا الفقر ولو بسطت له لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الصحة، ولو أسقمته لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا السقم، ولو أصححته لأفسده ذلك، إني أدبر عبادي بعلمي بقلوبهم إني عليم خبير.
(ابن أبي الدنيا في كتاب الأولياء حل كر) وفيه صدقة ابن عبد الله السمين ضعفه حم (خ ن) قط وقال أبوحاتم محله الصدق وأنكر عليه القدر فقط.

Zahir good standing and abilities, Batin weakness and inabilities

Dara: Manifest blessings for a person who is able and has good standing in his or her society to do all sorts of good deeds and actions with ease and confidence, yet there are other forms of blessings, Batin intrinsic, which inabilities of a person translates into submission and reliance upon Allah in fuller measure of trust than the former Zahir.

Zahir donating upon request, Batin donating without any request.

Dara: Offering something to a poor person who asks of you, a patent clear blessing from Allah who entrusted you with good heart and funds and willfulness to deliver upon request. Yet you might donate and contribute without anyone asking you, an intrinsic charity within you free of any volition or cognizance i.e. it just pours out of you! For example, natural inclination towards consuming less, thus unintentionally leaving more resources for others to enjoy without asking you!

Zahir being present, Batin waiting.

Dara: Allah made patent and clear in view blessings for all of us to apply ourselves and attempt to acquire, this energy within for acquisitions is a patent blessing from Allah. Yet there is a yearning or waiting within, deep within, which is again is a concealed blessing from Allah, when the servant waits for when Allah wishes something for him or her and then seeks to acquire. This waiting in and of itself is a blessing!

Alternative Interpretation:

It is a patent blessing from Allah that the seekers invoke Allah’s Names and ask for needs and then granted, yet it is a concealed intrinsic blessing a deep inmost waiting that awaits without asking, and Allah sends boundlessly.

Zahir you love IT, Batin IT loves you.

Dara: Hubb (Love) is a binary relationship of lover and beloved, you love Allah which is a patent blessing for many who find this love within, yet there are those who Allah loves them and they are the beloveds of Allah indeed an intrinsic blessing.

Zahir you are ITs Murid (Seeker), Batin you are ITs seeking (Murad).

Dara: Amazingly manifest blessing, that all seek after IT, and yet there are some who are Murad i.e. sought after by IT, that is an intrinsic and often concealed blessing even unbeknownst to the person.

Zahir explanation to be clear, Batin adornment to be beautiful.

2.221  ITs His Signs clear to mankind: That they may celebrate ITs/His praise.
وَيُبَيِّنُ ءَايَـٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَذَكَّرُونَ

49:7 But Allah has endeared the Faith to you, and has made it beautiful in your hearts,
 وَلَـٰكِنَّ ٱللَّهَ حَبَّبَ إِلَيۡكُمُ ٱلۡإِيمَـٰنَ وَزَيَّنَهُ ۥ فِى قُلُوبِكُمۡ

Dara: All that your senses can sense and your mind can think are tools to explicate in great details all manner of things about Allah, indeed a patent blessing, yet beauty is adorned in eyes of human existence as an intrinsic blessing, beauty appears as knowledge approaching infinity and even though as all intellect in cosmos could not contain it, suddenly becomes beautiful and adornment to eyes, what did not fit the minds now fits the eyes!

Zahir verbiage, Batin Ishara (Pointing).

Dara: Bestowal of gift of language a clear patent blessing, deep within where the language is no longer, there is only Ishara (Pointing) as the most concealed blessing.

Zahir the clumsy riding on the back of animals, Batin smooth sailing on the seas.

Dara: Former the Zahir you ride and it is hard and clumsy, latter the Batin you are driven smooth ride void of obstacles towards Allah! just lean back and enjoy the voyage.

© 2015-2002,  Dara O Shayda

عجب(‘Ujb): Conceit


Allah said: Indeed amongst My Ibad (Servants) there are those believers who desire a form of worship and yet I deny them since it might cause them Conceit (‘Ujb).

كنز العمال – للمتقي الهندي
المجلد الأول >> الباب الثالث في لواحق كتاب الإيمان فصل في الصفات

1680 – (ومن مسند أنس) عن أنس عن رسول الله صلى الله عليه وسلم عن جبريل عن ربه تبارك وتعالى قال: من أخاف وفي لفظ من أهان لي وليا فقد بارزني بالمحاربة، وما تقرب إلي عبدي المؤمن بمثل أداء ما افترضت عليه، وما يزال عبدي المؤمن يتنفل إلي حتى أحبه، ومن أحببته كنت له سمعا وبصرا ويدا ومؤيدا، إن سألني أعطيته وإن دعاني أجبته، وفي لفظ دعاني فأجبته، وسألني فأعطيته ونصح لي فنصحت له، وما ترددت في شيء أنا فاعله، وما ترددت في قبض نفس مؤمن يكره الموت، وأكره مساءته، ولا بد له منه، وإن من عبادي المؤمنين لمن يشتهى الباب من العبادة فأكفه عنه لئلا يدخله عجب فيفسده، ذلك وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الغنى ولو أفقرته لافسده ذلك، وإن من عبادي لمن لا يصلح إيمانه إلا الفقر ولو بسطت له لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا الصحة، ولو أسقمته لأفسده ذلك، وإن من عبادي المؤمنين لمن لا يصلح إيمانه إلا السقم، ولو أصححته لأفسده ذلك، إني أدبر عبادي بعلمي بقلوبهم إني عليم خبير.
(ابن أبي الدنيا في كتاب الأولياء حل كر) وفيه صدقة ابن عبد الله السمين ضعفه حم (خ ن) قط وقال أبوحاتم محله الصدق وأنكر عليه القدر فقط.

‘Ujb (Conceit)
Farhang-e Istilahat Irfani
Dr. Sajaadi

Self-Admiration Self-Amazement Self-Aggrandizement, an impedance to Suluk (Voyage).

One of the past masters said: I rather sleep all night (neglectful of worships) and rise fearfully in the morning than worship all night and conceited at dawn!

Abdullah Masoud said: Two things are the destruction of the religion (Din) of a man:

1. ‘Ujb (Conceit): The conceited person no longer seeks since feels needless
2. Despair: No longer seeks since has lost all hope


© 2015-2002,  Dara O Shayda

Betrayal and Lying

A Believer (Mu’min) might have propensity toward any (and all) faults, except Betrayal and Lying, said the Prophet peace be upon him

فيض القدير، شرح الجامع الصغير – للإمامِ المناوي
الجزء الخامس >> [تابع حرف الكاف]

[ص 19] 6300 – (كل خلة يطبع عليها المؤمن) أي يمكن أن يطبع عليها (إلا الخيانة والكذب) فلا يطبع عليهما وإنما يحصل له ذلك بالتطبع ولهذا صح سلب الإيمان عنه في قوله “لا يزني الزاني حين يزني وهو مؤمن” ولا معارضة بين استثناء الخصلتين هنا وخبر من كن فيه كان منافقاً خالصاً ومن كان فيه خصلة منهن كان فيه خصلة من النفاق من إذا أؤتمن خان وإذا وعد أخلف وإذا حدث كذب لأن خلف الوعد داخل في الكذب والفجور من لوازم الخيانة.
(ع عن سعد) بن أبي وقاص رمز المصنف لحسنه وأورده ابن الجوزي في الواهيات وقال: فيه علي بن هاشم مجروح وقال الدارقطني: وقفه على سعد أشبه بالصواب وقال الذهبي في الكبائر: روي بإسنادين ضعيفين اهـ.

A believer might drink, or fornicate or steal or gamble, but a believer never lies and never betrays the trust.

I like to give you real and unconventional examples, to raise awareness of our modern times, how we tend to sanitize our daily lives from obvious crimes for the sake of comfort and prosperity:

To take an oath of allegiance mentioning Allah’s name, to be a citizen of a nation e.g. USA or Canada, to defend and be loyal to the nation and yet in one’s heart consider this as an invalid oath just to gain materially. Such is a lie, and the person who takes such allegiance in falsehood far away from state of Iman (Faith).

To actively gain materially from a war based economy e.g. USA , with full knowledge of that one’s brothers and sisters are slaughtered in millions overseas, is betrayal and far from the state of Iman (Faith).

To encourage Muslim youth to join senseless slaughter in far away lands, knowingly sending them to certain death, while enjoying life with one’s family in security and prosperity, is both lying and betrayal and far from the state of Iman (Faith).

A Muslim youth embarking upon violent activities under the banner of Jihad, without taking the parents’ permission, is both lying and betrayal and indeed far away from the state of Iman (Faith).

If the Jihad is at the doorstep of any of you (Dara: Jihad that might be violent) do not exit except by the permission of the parents, said the Prophet.

الجامع الصغير.  – لجلال الدين السيوطي
المجلد الأول >> باب: حرف الألف
808- إذا كان الجهاد على باب أحدكم فلا يخرج إلا بإذن أبويه
التخريج (مفصلا): ابن عدي في الكامل عن ابن عمر
تصحيح السيوطي: ضعيف

A man came to the Prophet to ask permission for Jihad (Dara: might have involved violence) and the Prophet asked him: Are your parents living? the man replied affirmative, then Prophet said: Mention it to them (i.e. ask for permission to leave)

كنز العمال  – للمتقي الهندي
المجلد السادس عشر >> بر الأب والأم من الإكمال
45531- فيهما فجاهد.
(حم، خ، م، د، ت، ن، حب – عن ابن عمرو وقال: جاء رجل إلى النبي صلى الله عليه وسلم فاستأذنه في الجهاد، فقال: أحي والداك؟ قال: نعم، قال – فذكره.
(طب – عن ابن عمر).

Reply to Hala’s post on Beauty

Salaam Hala and Salam to everyone

Hala I will try to provide back up for your writings on concept of Beauty, so this will be in several pieces and kinda sloppy.

Hadith you quoted:

Inna  Allah (is) beautiful and loves the beauty, said the Prophet.


الجامع الصغير – لجلال الدين السيوطي
المجلد الثاني >> [تتمة باب حرف الألف]

1720- إن الله تعالى جميل يحب الجمال
التخريج (مفصلا): صحيح مسلم والترمذي عن ابن مسعود الطبراني في الكبير عن أبي أمامة الحاكم في المستدرك عن ابن عمر، ابن عساكر عن جابر وعن ابن عمر
تصحيح السيوطي: صحيح

Inna indicates that this Beauty of Allah is the very shape of the universe which shapes all things that are beautiful.

Shah Ni’ma-tu-Llah said: Jamal (Beauty) is the Tajalli (Lucent Manifestation) of Allah towards Allah and for Allah.  [1]

This means that Allah loves to see ITs own beauty and loves  to show ITs own beauty to ITself. All other forms of beauty (and pleasures of exposure to beauty) are borrowed from Divine Beauty, infinitely vitiated of course. Gold in its purest form could not be used for jewelry making since it is too soft and needs to be alloyed with impurities. As such for Divine beauty to be seen by other than Allah needs to be alloyed with impurities then it is beautiful in our eyes, else no eye could behold its purest form. Those ‘impure alloys’ are the beautiful things other than Allah.

Irfani (Gnostic) definition of Beauty: Emergence of perfection (Kamal) of the beloved, to render beloved’s needlessness of lover!

Note: Jamal (Beauty) and Kamal(Perfection) are one letter off i.e. Jim for Jamal replaced by Ka for Kamal, in the language Arab indicates conceptual relatedness.

If you could cognize the needlessness of Allah from all things, then you suddenly see the purest forms of Allah’s beauty. If you could not fathom Allah’s needlessness e.g. thinking Allah needs you to do something charitable or religious, then you see nothing of Allah’s beauty, only your own Nafs’.


[1] Sajaddi: Farhang-e Istilahat Irfani