For a sound mind, there are evidences of Allah^-SWT’s Greatness in the universe, and then a munificent Prophet^-SW is raised whose every gesture overwhelms the human mind. Even now if someone repudiates the truth, it means that he has wasted the natural capacity to comprehend the truth, or is devoid of it altogether. However, if the senses are intact, the creation of heavens and the earth and the alternation of days and nights provide ample evidence of His^-SWT Cognition.

The wording of the Ayah is ulul-Albab (men of understanding). Lub refers to the kernel or essence of a thing. Now the extrinsic sense is possessed by every animal that can also discriminate between days and nights and know how to fulfil their needs. But to contemplate over the alternation of days and nights, and Who^-SWT has designed them so meticulously that they don’t change their course even minutely and have been following their cycle flawlessly for centuries, is beyond them. Who creates the greenery, the fodder, the food, the flow­ers and the fruits? The creation of the earth and the heavens itself is a manifestation of the magnificence of the Creator. And there is a perpetual process of evolution and reproduction in which trillions of creatures ranging from insects to plants to humans are created every moment according to a pre-determined pattern and schedule.

Who is the one prevailing over each and every particle, and controlling every single moment of time? Only the men of understanding ponder over these matters. They have a deep understanding of realities. And who are they? Allah^-SWT identifies them as the people who are never heedless of His^-SWT Zikr. Every seeker begins his journey on Suluk initially with some evidence and logic, and a person of sound intellect gathers evidences on Allah^-SWT’s Attributes and Greatness. However, when he attains even an iota of Divine Cognition, all logic and rea­soning are also lifted like veils. The Qalb is then illuminated by Divine Lights and engages in perpetual Zikr. Evidences and proofs, though means of access to Him^-SWT , assume a secondary position. Therefore, such people, whether standing, sitting or reclining, engage themselves in Allah^-SWT’s Zikr, which indeed is a function of the Qalb and in the given context, is impossible without Qalb. Whether it is the tongue or the limbs, these do not possess the capacity to per­form any task continuously. They need to take some rest after a while. All the actions performed by the limbs and the thoughts, when within the sphere of Allah^-SWT’s obedience, will be considered as Zikr. Every good word uttered will be Zikr, but a constant Zikr is only possible when the Qalb engages in it.

Now how can this be done? To state it briefly, the beneficence of the Holy Prophet^-SW has two aspects. Firstly, his^-SW teachings and secondly the Barakah of his^-SW company. The exalted status of Companionship is indebted to his^-SW Barakah, acquired in his^-SW company through inspiration. Allah^-SWT employed the Muslim Ummah for the protection of His^-SWT Din, which shall continue as long as this world exists. The scholars of the outward knowledge preserved the teachings of the Holy Prophet^-SW, passed them on to the coming generations, and this process, thanks to Allah^-SWT , is going on very well. Similarly, the accomplished scholars, in addition to the knowledge of the teachings, also attained the spiritual excellence and in turn enlightened the hearts of mankind. This process is reflective. Just as the Companions^-RAU benefited from the auspicious company of the Holy Prophet^-SW, the Taba’in received this Barakah from the Companions^-RAU and in turn passed it on to the Tab’a Taba’in. Likewise the levels and stations of Wilayah are transmitted from one heart to another through the beneficence and Barakah of the company. The first step towards this is Zikr-e-Qalbi and when the Qalb gets initiated, only Allah^-SWT knows how many times it calls out Allah^-SWT with every beat.

The indication of its initiation or magnetization is that a person begins to re­frain from useless activities, becomes far sighted, begins to contemplate and starts visualizing the ultimate results. Observing the heavens and the earth and whatever is in them, he cries out: “O’ our Rabb^-SWT ! You^-SWT have indeed not created this tremendous universe in vain. You^-SWT are far too exalted to do anything futile. Now when we have become believers in You^-SWT , Your^-SWT Holy Prophet^-SW and the Akhirah do save us from the Fire for those condemned to it will be totally dis­graced and will not find any helper. ‘O’ Allah^-SWT ! We have accepted the invita­tion of Your^-SWT Prophet^-SW and believed. So please forgive us and overlook our faults and grant us the company of pious persons until death. O our Rabb^-SWT ! Bless us with the bounties you have promised us through Your^-SWT Prophets^-AS and spare us the disgrace on the Day of Judgment, as You^-SWT never fail to honour Your^-SWT Word.”

In short, when Zikr initiates the Qalb it begins to ponder over the end results of everything, which certainly revolutionizes the practical life. However, hu­man error cannot be completely ruled out but one instantly reverts to Him^-SWT and begs His^-SWT Forgiveness. Without these blessings, the entire life is wasted in the fulfilment of mundane desires!

Then did their Rabb^-SWT ... And with Allah^-SWT is the best of rewards. "

So Allah^-SWT accepts their supplication. Here a unique sequence has been laid down for the acceptance of a supplication as explained in Tafsir-e-Kabir. First is the attainment of His^-SWT Cognition through proofs, followed by perpetual Zikr, then contemplation and His^-SWT Glorification and finally putting forward the supplication.

The Merit Of Reasoning

Imam Razi^-RUA asserts that just as the Ayah “put off your shoes, you are in the sacred Valley of Tuwa (12:20)” highlights the role of the shoes as a means of reaching the valley, and once Prophet Musa^-AS was there the shoes were no longer required, similarly the reasoning is merely a stepping stone to Allah^-SWT’s Cognition. Once this station is attained, a person is overwhelmed by the Cognition of the Being and no longer requires any logics. Such people continu­ously engage in the Zikr of Allah^-SWT’s Name, and when they do, their prayers are honoured with acceptance.

Mustajab Ad-D’wat

In other words, only a person blessed with His^-SWT Cognition as explained above can be a Mustajab ad-D’wat. Allah^-SWT declares that He^-SWT does not let good deeds of anyone go waste. May it be a male or female both are equally responsible to obey Allah^-SWT.In other words a woman can also acquire high ranks of Wilayah. Those who abandoned home and hearth in obedience to the Holy Prophet^-SW have set a model of exemplary obedience. Inspite of this the non-believers continued torturing them in different ways until the situation touched the limits of tolerance and Jihad became inevitable. They fought and sacrificed all they had including their lives in the service of the Holy Prophet^-SW. So Allah^-SWT shall pardon any human errors they may commit, will bless them with eternal residence in lofty mansions and gardens beneath which streams flow. This is their reward from Allah^-SWT with Whom^-SWT lie the most bounteous and best of rewards.

This Ayah is a glaring proof of the integrity of the Companions^-RAU and an encouragement for those highly determined souls who will, now or ever, migrate from material pleasures to the obedience of the Holy Prophet^-SW and in the pursuit of Divine Pleasure. Up till now, Allah^-SWT’s Blessings and Rewards were explained, which are sometimes accompanied by worldly hardships. From here on the misfortune that accompanies disbelief is discussed, even though it may be accompanied by temporal pleasures.

Let not the movement... and an evil resort.

The believers must not be deluded by the luxurious life style of the non-believers. Ghurur (delusion) means something outwardly very attractive but eventually extremely harmful. This is indeed the reality of luxuries enjoyed by the non-believers. To the onlooker it appears as comfort, but inside there is nothing but distress as their hearts are unacquainted with peace. Moreover, this apparent luxury is also very short lived. The end result will be Hell, an awful abode, wherein food and clothing is also made of fire. May Allah^-SWT pro­tect us!

But for those who fear their Rabb^-SWT ....Allah^-SWT is best for the righteous.

On the contrary, those who opted for Taqwa i.e. avoiding the forbidden and abstaining from negligence in the execution of Divine Commands, will be rewarded with an eternal abode in Paradise. It is a place of perpetual joy and entertainment, with rivers flowing through. The best part is that they will never fear expulsion, as it is a place of Divine Hospitality.

And among the People of the Book, ... Allah^-SWT is swift in account.

And undoubtedly, those amongst the People of the Book who embraced Islam will be rewarded amply. In other words, after the raising of Holy Prophet^-SW, failure to believe in him^-SW and insistence on following the previous religions cannot be a source of deliverance. This is because denial of the Prophethood of Muhammad^-SW amounts to the denial of all previous Divine Books.

Allah^-SWT declares that all those amongst the People of the Book who believe in the Holy Prophet^-SW, including what is revealed unto him^-SW and the Prophets^-AS who came before him^-SW submit to Allah^-SWT with extreme humility and do not trade Allah^-SWT’s Words for mundane benefits; for them awaits a great reward. Allah^-SWT is indeed very Swift at reckoning as He^-SWT has the Knowledge of everything and what every soul has earned.

O you who believe! ...so that you may succeed.

Many aspects have been revealed in this Surah. Principles such as Unity of Allah^-SWT , Prophethood and Akhirah and off shoots like the tenets, worships and the relevant Commandments have been explained. The last Ayah is so comprehensive that it is the summary of the entire, Surah and explains that all affairs have two aspects; individual and collective.

Individually Allah^-SWT commands the believers to adopt patience; in faith, in the Unity of Allah^-SWT and Prophethood, in the Akhirah, in worships, in avoiding sin, and in the trials and tribulations of this world such as hunger, poverty or ill­ness etc. Similarly patience is also demanded in collective matters, such as high moral values, forsaking evil, fairness in dealing with others, promotion of virtue and eradication of evil, upholding truth and Jihad against the non-believers; besides patience in anger and against carnal desires. And this patience is expected to be continuous until the last breath on both the individual and collective fronts.

The believers must, under all circumstances, obey Allah^-SWT , and always be pre­pared to protect frontiers of the Islamic State. In other words, all the obligations enjoined upon them individually and collectively must be diligently discharged. Facing the hardships with courage, and showing gratitude on rewards is also patience.

Patience has indeed very vast meanings. From a careful ablution to the efforts for congregational Salat, fall under it. Moreover, at the national level efforts for the welfare and safety of Islamic State and helping friends and relatives at the cost of personal comforts, are all covered by this Ayah. In all these matters, Allah^-SWT’s Awe and feeling His^-SWT Presence is a sure guarantee of success. In short, Tasawwuf is life full of activity spent in His^-SWT obedience and Zikr, which does not only benefit the individual, but also his kindred, his nation and his country. May Allah^-SWT bless us with the capacity to attain this!

11 Rajab l405 AH