In the name of Allah, the Most-Merciful, the All-Compassionate

 

"May the Peace and Blessings of Allah be Upon You"

 

Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah

                  As-Salaam Alaykum Wa-Rahmatullahi Wa-Barakaatuh

1) "Al-Khidr"

"Your real friends are Allah, His Messenger, and the fellow
believers - the ones who establish Salah, pay Zakah and bow down humbly before Allah. ¤
Whoever makes Allah, His Messenger and the fellow believers his friends,
must know that Allah’s party will surely be victorious."
[Maa'idah - 5:55-56]

Assalamu 'alaikum wa Rahmatullahi wa Barakatuhu,

While a party is ever engaged in bloodshed, bringing troubles, inspiring evil and doubts, deceiving with false stories; there exists another party, unlike the first one, busy in repairing things, inspiring goodness, portraying truth, and unveiling reality. The first party is the party of devil consisting of its followers. The second party is the party of Allah consisting of Prophets, Angles, His pious slaves. Iblis (devil) wants to keep people in confusion and misery by keeping them away from knowing their Lord. Allah wants to reveal His bounties and everlasting happiness by guiding people towards Himself. Those in the party of Allah, they have different ranks based on their duties. Al-Khidr ('alaihi salam) is one such an individual who is part of this second group and the topic of our discussion today.

Quran mentions a story of Prophet Musa ('alaihi salam) and a man (one of the servants of Allah) in Surah al-Kahf (18:60-82). The man who is mentioned in the passage as 'one of the slaves of Allah' is generally known as al-Khidr (or al-Khizr). It will not be of our concern to discuss whether the man is a Prophet or not. All that interests us is a set of characteristics that describe al-Khidr. Both, Prophet Musa ('alaihi salam) and al-Khidr ('alaihi salam) are servants of Allah and they both have been doing what they were required to do.

Al-Khidr ('alaihi salam) is described in the Quran as one of the servants of Allah who was bestowed with Allah's Mercy and was given Knowledge from Allahu ta'ala.

"Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us." [al-Kahf - 18:65]
Translit: "Fawajada 'abdan min 'ibadina ataynahu rahmatan min 'indina wa'allamnahu min ladunna 'ilman ¤"

The knowledge of Allah's Mercy and Omnipotency is such a knowledge that holds the capability of surprising even the exalted angles. This is such a knowledge that brings 'hope' even when there is absolutely no chance of any speck of hope. A person finds himself in a desert-like situation where there is no hope of any pasture and suddenly out-of-nowhere and without any apparent cause, rain drops unusually and turns the desert into a green land. A thing that was once a desert is now a green land. A fish that was once dead, gets life and finds its way into water; an impossible thing actually happens. All this is actually related to destiny.

 Destiny is in the hands of Allah. Allah has complete authority and control over it. If a thing was once destined to be desert, Allah being Al-Qadeer (All-Powerful, Omnipotent) can change the destiny and bring out something that was once impossible to happen. The thing that we call Destiny is nothing but a Command issued by Allahu ta'ala. Allah has the Supreme Authority over everything and He is able to issue another Command (decree) in place of an existing Command (decree). Allah says:

"We do not abrogate an Ayah (Commandment, Direction, Decree) or cause it to be forgotten except that We substitute it with something better or similar; don't you know that Allah has full power over everything? ¤ Do you not know that to Allah belongs the dominion of the heavens and the earth, and that besides Allah, you have no protector or helper!" [Baqarah - 2:106-107]
Translit: "Ma nansakh min ayatin aw nunsiha nati bikhayrin minha aw mithliha alam taAAlam anna Allaha AAala kulli shayin qadeerun ¤ Alam taAAlam anna Allaha lahu mulku alssamawati waalardi wama lakum min dooni Allahi min waliyyin wala naseerin ¤ "

Just as there are religious commandments and instructions for human beings, Angels also get commands and instructions from Allah, however, such instructions are related to the implementation and execution of Destiny. If it has been decreed for a person to die at a particular time, the angle of death has to know this decree in advance in order to be able to take the soul of that person at the right moment. This means that a portion of the knowledge of Destiny is given to angels but angles have no authority to avert a decree and they certainly do not disobey.

Allah's ability to avert/control something already destined (i.e. Him Being Omnipotent) and bring forth something better is actually the hope of Allah's Mercy. Under the influence of the Freewill given to mankind and jinn, our future is repeatedly being revived based on our past deeds and intensions for the future. Our future situation, whether on earth or in the hereafter, will be based on our past deeds. Except, if Allah forgives us with His Mercy, then in this case our future situation may be different from what it was due to be. Allah says:

"Whatever affliction befalls you is the result of what your own hands have done even though for many of your misdeeds He grants forgiveness." [Shura - 42:30]
Translit: "Wama asabakum min museebatin fabima kasabat aydeekum wayaAAfoo AAan katheerin ¤"

"except the one who repents, becomes a true believer, and starts doing good deeds, for then Allah will change his evil deeds into good, and Allah is Most Forgiving, Most Merciful." [Furqaan - 25:70]
Translit: "Illa man taba waamana wa'amila 'amalan salihan faolaika yubaddilu Allahu sayyiatihim hasanatin wakana Allahu ghafooran raheeman ¤"

So long as man holds this power of Freewill during the span of his life, man has the opportunity to improve his future with his good actions. When a person does something good, Allah removes something evil from his future (account) and replaces it with something good.

"...Verily, the good deeds remove the evil deeds. That is a reminder for the mindful." [Hud - 11:114]
Translit: "... inna alhasanati yuthhibna alssayyiati thalika thikra lilththakireena ¤"

If a person is currently facing some troubles, the person should bear it patiently and at the same time do something good (e.g. give chairty) while asking for Allah's forgiveness and mercy; and hope that Allah will replace the current situation with something better. One minute ahead of time is still a future and things can change in seconds with the help of Allah. The Prophet (sallallahu 'alaihi wa aalihi wasallam) said:

"If one of you sees anything he dislikes, he should say:
O Allah, no one brings good things except Thee,
and no one averts evil things except Thee
and there is no might and power but in Allah."
[narrated by Urwah Ibn Amir Al Qurashi (ra), Abu Dawud]

The future of every individual is in the Hands of Allah and each person should believe (hope) that whatever is there for him in the future it is the best for him since that has been decided by Allah with His Great Wisdom. Allah has placed such a power in the hands of man that when he raises them sincerely in supplication (Du'a), Allah may change the present situation and bring something that was impossible to happen. Unfortunately, a lot of us do not appreciate the significance of Du'a, while it is through supplication (Du'a) that Allah has made impossible things possible. The Prophet (sallallahu 'alaihi wa aalihi wasallam) said:

"Nothing but supplication averts the decree..."
[narrated by Salman al-Farisim (ra), Tirmidhi]

"Whenever a Muslim supplicates Allah,
Allah grants his supplication or averts some kind of evil from him
so long as he does not supplicate for something sinful
or something that would cut off the ties of kinship.
Thereupon someone said: Then we shall supplicate plenty.
The Prophet (peace be upon him) said:
Allah is more plentiful in responding."
[narrated by Ubadah ibn as-Samit (ra), Tirmidhi]

When we look at the example of al-Khidr ('alaihi salam), we learn that there are people always pursuing ways that lead to Allah's Mercy. Such people have dedicated their whole lives for the well being of people. If we look at the examples of the Prophets (peace be upon them), we see that all Prophets of Allah were constantly engaged in the welfare of their people; constantly thinking on how people can know their Lord and get relieved from the trials of this world and from the punishment of hereafter. Sahabah were well trained in this to such an extent where they had excluded their own self and preferred Allah and fellow beings over themselves. Their way of thinking was that 'if we relieve a person from some troubles, Allah will give us relief when we get into trouble'. Such a thinking is extremely important as well as necessary for those who are working for Allah and are counted among His party. Another thing to note is that whatever al-Khidr ('alaihi salam) had done during the incident mentioned in Surah al-Kahf, he did that according to the order of Allahu ta'ala and with His Mercy, as he said:

"...(All this was done) as a mercy from your Lord. What I did was not done by my own will..." [Kahf - 18:82]
Translit: "... rahmatan min rabbika wama fa'altuhu 'an amree ..."

Al-Khidr ('alaihi salam) did what he was ordered to do. Prophet Musa ('alaihi salam) was also doing what he was ordered to do. Angels are also doing what they are being ordered to do. Now it is our turn to do what we have been ordered to do by following our Prophet Muhammad (sallallahu 'alaihi wa aalihi wasallam). When we reach to such a degree of obedience where we do whatever we are asked to do without thinking about the logic/wisdom behind the commands, it is then when we are actually in the position to know what wisdom actually is. It is the verdict of the Quran, mentioned right at the start of it, that Allah guides to those who are al-Muttaqoon. So, first we should show sincere obedience, then we get to know the Wisdom. And definitely, Wisdom is the most precious thing that a man can have and we should all pursue it.

 "Glory be to your Lord, the Lord of Honor, He is free from what they ascribe to Him!
Peace be on the Messengers, and praise be to Allah, the Lord of the Worlds."
Al-Quran [37:180-182]

wa Assalamu 'alaikum wa Rahmatullah wa Barakatuhu,

Courtesy: Abdullah ibn Adam

__._.___

2 ) Three Distinctions Often Confused

 

There are certain things that the soul often confuses and mixes up, and only those with deep insight and wisdom are able to properly distinguish between them. Ibn al-Qayyim points out some of these fine details and distinctions that should be made.

i) Self-Respect vs. Vanity

“Self-respect is to make your soul rise above the petty and insignificant things that cause people to bend their necks pursuing. So, he prevents himself from this.

This is different from arrogance, which is a characteristic that is born from two things: being impressed with oneself and belittling others. So, arrogance is born from these two things, and the first (i.e. self-respect) is born from two things: honoring oneself and making it noble…

The basis for all of this is to prepare and condition the soul, and to place preference for its Owner over it. So, if one fails in his preparation and conditioning, he has failed in everything.”

ii) Protection of Self vs. Arrogance

“The one who protects himself is like the man who puts on some new clothes, pure and white, and expensive. So, he enters upon the kings and those below them in these clothes. He strives to protect these clothes from any stains or dirt that could affect its whiteness and purity. So, you see him looking noble and constantly escaping from the places where he fears could make his clothes dirty. He does not allow any stain or speck of dirt to come onto his clothes.

This is the likeness of the one who strengthens and builds his heart and religion: you see him avoiding any stains of sin, as they stain the heart and dirty it more than any blot of dirt can dirty a pure, white garment. However, the eyes are covered from seeing these stains. So, you see him running from any potential stain, being cautious around the people, seldom mixing with them out of fear that the same thing would occur to his heart that occurred to his white clothing when he was around the butchers and cooks.

This is different from the one who elevates himself, as even if he is similar to the above in his avoidance of these things, he intends with this to step over the people’s necks and to put them under his feet. So, this is a color, and that is another color.”

iii) Humility vs. Humiliation

“Humility is born from a) knowledge of Allah, His Names, His Attributes, and His Loftiness, as well as loving and elevating Him, and b) knowing himself and his faults well.

So, from these two comes the characteristic of humility, and it is the subduing of the heart to Allah and lowering the wing of submission and mercy to His servants. So, he does not see any virtue that he has over others, and he sees no rights of his over others. Rather, he sees the virtue of others over him, and he sees their rights before his own. This is a characteristic that Allah gives to those He Loves and wishes to make noble and close to Him.

As for humiliation, it is lowliness and exertion of the soul in acquiring what it desires, like the humility of the low ones in fulfilling their desires, the humility of the victim to his oppressor, and the humility of anyone who seeks something from someone else to that person. This is all lowliness and inferiority, and has nothing to do with true humility. Allah Loves humility, and He hates lowliness and humiliation. It is reported in the ‘Sahih’ that the Messenger of Allah said: “It was revealed to me that you should be humble such that none should boast over others, and none should transgress against others.”“

['ar-Ruh'; p. 313-317]

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