'O' My Beloved^-SW! Had it not been for Allah^-SWT ’s Grace and Mercy, which is showered upon you-^SAAW  constantly a group of the hypocrites had the intentions to mislead you^-SW  , and divert you away from Allah^-SWT's religion to rituals and innovations. But you^-SW are the personification of mercy. You^-SW  being not only the recipient but also the distributor of Allah^-SWT ’s Benevolence and Favours. Therefore, these people who clash with you^-SW only destroy their ownselves. Instead of misleading you^-SW  , they themselves are led astray! It can be deduced here that if a Shaikh himself is not accomplished, he will give in to innovations and rituals and the sycophants around him further lead him astray in pursuit of their own interests. As a result, a large number of people will be at a risk of being thrown into digression. Rather this is what is going on around us today.

 

The hypocrites can do the Holy Prophet'^-SW no harm for Allah^-SWT has revealed the Quran unto him^-SW  . He^-SWT has taught him the Wisdom, which refers to the meanings and the explanation of the Quran, and has granted him such knowledge, of which he was not aware. The Quran may well be compared to a wide path whose ups and downs are indicated by Hadith, while the knowledge of Suluk is the guiding light of this path. The Holy Prophet^-SW  ' was blessed with the Quran, with wisdom i.e. the explanation of its meanings, and also the spiritual power to actually observe all the realities explained in the Quran. Firstly, the malefactors could not cause any harm to the Holy Prophet'^-SW i.e. allure him because Allah^-SWT had made him innocent; a favour Allah^-SWT calls as His^-SWT Mercy and Benevolence. Secondly, he^-SW  is blessed with the Quran, its explanation and Hadith. Lastly, Allah^-SWT gifted him^-SW  with such knowledge, which is not accessible through any outwardly or known means, but is only granted by Allah^-SWT . This last blessing is the visualization of realities explained in the Quran. The visions of the Holy Prophet'^-SW  on the Night of Ascension, as well as in other aspects of his life are recorded in Hadith. Similar observations relating to 'Urush and the Hereafter are attributed to the Companions'^-RAU also which are authentically recorded. Even if a non-believer struggles very hard, he can observe the realities within this world, which can be seen through other sources also, such as television or other means of telecommunication. But he cannot even peep into the Barzakh or the world beyond the heaven.

 

It is only the exalted status of the Holy Prophet"-^SAAW that he^-SW was blessed with such knowledge, which is only attainable by Allah^-SWT ’s Grace. This blessing indeed is the custodian of the Prophetic Barakah, through generations. If Allah^-SWT grants someone the capacity to act upon the Quran and Hadith, plus strive hard as well as the company of an accomplished Shaikh, only then he shall be blessed with such knowledge. These spiritual gifts are a proof that their recipient is on the right path. Otherwise, mere customary succession to the seats of saints can only expose people to the peril of digression. It is a great favour of Allah^-SWT that He^-SWT not only educated the Holy Prophet^-SW about worldly matters and informed him of the possible consequences of human actions but also gave him^-SW  the vision to behold all that was being told. The Prophethood of Hadhrat Muhammad-^SAAW is for all times to come; the Quran is the same for all times; the same Hadith is to last forever; therefore, the blessings and visions too must be the same. If we reverse this sequence, it would mean that if the knowledge of observation is lost, the knowledge of the Book would be lost next and finally, the practical aspects of Din will be given up. Thus the attainment of these blessings is imperative to better understand and sustain the Din, or for one's own steadfastness on Din.

 

As far as the hypocrites are concerned, most of their counsels are devoid of merit. Whenever an issue is opened for discussion and suggestions are invited, the aim is to arrive at the most viable solution. The purpose of most of such discussions is either to avert a loss or ward off the evil designs of the enemy, or to acquire some benefit. Discussions and plans, hence, have two types of objectives; loss-averting and gain seeking. Both of these are desirable. But the suggestions and plans of these hypocrites only aim at harming others. The purpose of their conferences is to plot against the Muslims and to vex the Holy Prophet^-SW  . Most of their suggestions, even their thoughts are devoid of any virtue. Only that counselling can be virtuous which teaches selflessness. "Amr be Sadaqatin" (Asking to give alms) does not merely include Zakat or voluntary charity, but alludes that a character of sacrifice and selflessness must be inculcated in people. Everyone must fulfill one's duties towards others, and learn to forge some of one's own rights, which others may fail to discharge. Without this it is impossible to reform the society. Nowadays, the situation is just the reverse. Everyone demands his rights very aggressively but no one is ready to fulfill the rights of others. It must be understood that the rights and the duties, are essentially the same: the actions, which constitute the duties or responsibilities of some people are indeed the rights of others.

 

Therefore, emphasis must be laid on the fulfillment of duties. When duties are discharged with a sense of commitment, most of the people will get their rights. If at all, an individual does feel somewhat deprived, he must be tolerant, as self denial and sacrifice must also be a part of one's character. How can people be persuaded to act as desirable? Such consultations, which motivate people to develop selflessness or educate people leading them out of rituals and innovations to the true path of Sunnah carry virtue. Consultations may also be done to maintain peace, as differences are inevitable in a society, and a suitable system must be in place to resolve them. But all this goodness and virtue must be based upon the desire to win Allah^-SWT ’s Pleasure, and all actions must be done with the intention to please Him^-SWT . In the absence of such motives, a deed will only be virtuous in appearance. It will not have any merit and will not earn any reward. Hypocrites suffer from the same ailment as they do everything in pretence. One needs a very firm faith to strive only for pleasing Allah^-SWT , and He^-SWT shall reward such people stupendously.

 

The argument now turns to those who dare to oppose the Holy Prophet'^-SW  ,They contest his^-SW  word despite knowing it to be true, in a situation where guidance has overtaken ignorance and the truth clearly stands out from falsehood. Despite all this, they hold opinions different from those of the believers and prefer to follow their own ways. This Ayah indicates that the very first consensus of the Muslim Ummah is upon the Prophethood of the Holy Prophet^-SW ‘. This consensus by the most noble and enviable believers is quoted here as an evidence of the truth of the Prophethood. After the passing away of the Holy Prophet^-SW the first consensus was readied over the Caliphate of Hadhrat Abu Bakr Siddiq-^RAU. Imam Shafi^-RUA  has relied on this Ayah to prove consensus as an evidence while it has been proved as a pretext by Ahadith. Inspite of so many proofs of the truth if someone wishes to deviate from the right path then Allah^-SWT shall divert him in that direction, which means that he shall not be granted the capacity to receive guidance. If someone steps beyond limits to indulge in blasphemy or in the opposition of consensus, it is quite possible that Allah^-SWT may never allow him to return back. He^-SWT may be condemned to waywardness, as he has preferred the wrong path, and it will surely end up in Hell. He^-SWT has opted for the way of the wicked, who shall all be shoved in Hell, an agonizing place indeed.