"Allah" is the proper name applied to Him only and it has no corresponding word in English. The English word "God" merely means a deity - an object of worship and it may be fire, image, animal, sun or other celestial body. It has "Goddess" for its feminine and "Gods" for its plural. Whilst the word "Allah" has neither feminine nor plural and has never been applied to any person or thing other than the unimaginable Supreme Being. The Arabic word "llahun", which has for its dual "llahaini" and for its plural "Alihatun" may perhaps be considered to be equivalent to the English word "God".
"Allahuma" O Allah! Owner of Sovereignty Thou givest Government unto whom Thou wilt and Thou withdrawest Government from whom wilt. C. 3 v. 26.
According to the teaching of the Qur'an, the all comprehensiveness of Allah is referred to in the very first words of the Qur'an. He is the Creator, the Nourisher and the Accomplisher of the entire creation.
The words "I beseech Thee" imply that the beseecher does not deem any one else-besides Allah-deserving to be sought from and the words "Thy Mercy which encompasses all things represent exactly the description thereof given in C. 7 v. 156 of the Holy Qur'an.
C. 39 v. 4 of the Qur'an states - "He is Allah, the One, the Subduer (of all)."
"Al Qahar" (the Subduer) is an epithet of Allah and C. 2 v. 165 clarifies that "The Power is wholly Allah's."
The word "Jabarut" meaning "Might", is derived from the epithet of Allah "Al Jabbar" meaning "The Mighty One."
The word "Izzat" is derived from Allah's epithet "Al Aziz" (The Glorious).
"He is the Most High, the Tremendous" C. 2 v. 255 of the Qur'an.
"O Thou against whose Authority no other authority prevails" (Du'a Jaushan al-Kabir). The combined authority of all worldly powers are incapable to prevent natural disasters like earthquakes, cyclones or floods even though they may have had previous notice of it.
The expression "Wajhika" has been defined by Malbubi as "Dhate Parwardighar" Allah Himself.
The Qur'an says – "Everything is perishable but He." C. 28 v. 88 and in C. 55 v. 27.
It is stated "And there shall remain for ever the Person of Thy Lord, the Lord of Glory and Honour."
This refers to "Asmaul Husna" the Excellent Names of Allah. Malbubi states that these Names constitute the props which sustain everything in existence.
"Allah indeed encompasses all things in knowledge." C. 65 v. 12.
"Al Muhitun" meaning "One who Encompasses or Comprehends" is one of the epithets of Allah.
The word "Wajh" has a wide meaning including "cause, countenance, support, appearance, aspect and look". According to Malbubi, it refers here to the "light of His Own Self". In interpreting the same expression used in C. 55 v. 27 of the Qur'an, Imam Zainul Abidin (A.S.) has stated that the Imams are the countenance of Allah. (Tafsir Safi). Imam al-Ridha (A.S.) has stated that the Prophets, the Messengers and the Imams are meant by the phrase "Countenance of Allah" (Tafsir Qummi).
O Thou who art the light! O Thou who art the most holy! O Thou who existed before the foremost! O Thou who shall exist after the last!
This passage asserts that Allah's eternity has no beginning and no end.
The word "Isam" is the plural of "Ismat" meaning immaculacy, defence or contingency. Whilst immaculacy is reserved for Imams and the Prophets, every sane and adult person is endowed by Allah with faculty to defend himself against or resist sins and keep himself chaste. But the commission of certain sins assail his powers of defence and even destroy his contingency whereby he becomes a profligate and a depraved person.
May Allah protect us from such sins! Imam Ja'far al Sadiq (A.S.) has enumerated the following sins amongst those which abash one's chastity: (1 ) The drinking of intoxicants; (2) Gambling, (3) Indulging in plays which cause mockery or derision amongst people, (4) Gossiping about other people's vices or infamies; and (5) Associating with those who are sceptics or agnostics (Anisul Lail).
According to a Hadith, the following sins bring down calamity: (1) Breach of a covenant; (2) Manifestation of shameful conduct; (3) Publication of falsehood; (4) Giving judgement contrary to Allah's revelation; (5) Refusing, or preventing the payment of Zakaat, and (6) Giving of short measure. (Malbubi).
Imam Sadiq (A.S.) has stated that these include the following sins: (1) Inequity against people; (2) Silencing or opposing an Alim; (3) Being ingratitude to Allah's Grace; and (4) Assigning associate to Allah. Imam Sadiq (A.S.) has also included the following other sins under this category:- (1) Displaying one's own poverty; (2) Despising Allah's Favour; and (3) Uttering a complaint against Allah. ( Anisul Lail ) .
According to Imam Sadiq (A.S.), such sins are:- bad faith (mala fide), ceasing to believe in the prayer being answered (granted ), hypocrisy towards brethren, delays in the saying of prayers in time and violation of duties towards the two parents (Uququl Walidain). (Anisul Lail).
According to Imam Zainul Abidin (A.S.), the following sins bring down misfortunes or afflictions: (1) Abandoning aid to those in affliction; (2) Abandoning assistance to oppressed persons calling for assistance; and (3) To render abortive (or destroy) the enjoining of good acts and forbidding that which is evil (Amr bil Ma'ruf and Nahi Anil Munkar). (Anisul Lail).
Although this paragraph has been omitted from Sheikh Abbas Qummi's edition, it does exist in other authoritative books and commentaries of the "Du'a".
According to Imam Sadiq (A.S.), the following sins are those which suppress hope:- (1) Despair of the Mercy of Allah; (2) To entertain no hope of Allah's Clemency; (3) Reliance upon someone else besides Allah; and (4) Disbelief in Allah's promises. Imam Zainul Abidin (A.S.) has referred in Sahifa Sajjadiya to the similar effect. He has said:-"The seeking by one indigent person from another necessitous being is a folly of his brain and loss of his common sense. My Lord! How many men have sought honour from others than Thee and have been dishonoured; they, who sought wealth from others than Thee, were struck with poverty and those who sought greatness from others than Thee, met with destruction.
Muhammad Ibn `Ajlaan relates:-"Once I became so distressed, constrained and helpless that I decided to appeal for financial assistance from Hassan Ibn Zaid, who was then the Governor of Medina. As he was a friend of mine, I had hoped he would be sympathetic towards me. On my way to the Government House, I met Muhammad Ibn Abdulla, who was the grandson of Imam Muhammad Baqir (A.S.).
On noticing my perplexity, he inquired as where I was going. I informed him of all my circumstances and said that I saw no other way except to seek aid from Hassan Ibn Zaid. He said, "Your need will not be fulfilled for verily I have heard my uncle, Imam Ja'far as Sadiq (A.S.) saying that Allah had revealed to one of his Prophets as follows -"I swear by My Greatness and Majesty that I shall sever the hope of every person who hopes, by reason of despair, to obtain aid from any one else besides Me and I shall disgrace him in the eyes of the people and I shall place him further from My Grace and Favour. What!
Does My bondman, in his distress, hope for relief from any one else save Myself whilst I control destinies? Does he hope to acquire anything from any one else when I am All Sufficing and Generous?" ( Anisul Lail ) .
"Sin" must be distinguished from an "error" which may be due to a mistake. "To error is human" as it may be due to a mistake or misunderstanding the position. The former implies intention to do wrong but the latter may be due to a mistake made in good faith but as both may result in considerable damage, they need Allah's grace of forgiveness.
"Repentance with Allah is only for those who do evil in ignorance, then turn (to Allah) soon, so these it is to whom Allah turns (mercifully), and Allah is ever Knowing, Wise."
"Then if he is one of those drawn nigh (to Allah); Then happiness and bounty and a garden of bliss (for them)" (C. 56 v. 88 and 89).
"Say: Allah's is the intercession altogether." But He may permit others also to intercede. See Verse 109 of C. 20 which reads- "On that day shall no intercession avail except of him whom the Beneficent God allows and whose word He is pleased with."
"Surely by Allah's remembrance are the hearts set at rest." C. 13 v. 29.
These are the essential qualities needed for approaching Allah. A person is required to have awe of his Lord and fear the evil consequences of the Day of Reckoning. See C. 13 v. 21 of the Qur'an.
The beseecher seeks the clemency of Allah in respect of his sins and short comings; contentment and pleasure with the necessaries of life bestowed upon him by Allah without seeking to beg the same from others. It is stated in Hadith by Imam Ali (A.S.) that: "He who is contented, is honoured and ignominious is he who yearns."
It is stated in the second Hadith that "One who is contented is self-sufficient even if he is hungry and naked; One who is contented triumphs over the people of his time and one who is contented has sufficiency of means over his generation; He who is contented has selected self sufficiency over ignominy and ease over hardship".
Imam Amir el Muminin (A.S.) has stated:-"I sought richness but did not find it except in contentment and so it behoves you to be contented and feel enriched, I sought for Glory and Position but did not find them except in knowledge and it behoves you to acquire knowledge and it will secure you glory and position in both the worlds; I sought to obtain nobility and I could not find it except by fearing Allah, therefore, fear Allah to become noble; I sought for tranquillity and found it in abandoning mingling with people, therefore, leave the worldly people and you will obtain tranquillity." (Malbubi).
The Holy Prophet has also said "Contentment is a treasure which does not exhaust." (Malbubi).
"We distribute among them their sustenance (rizq) in the life of the world.'' C. 43 v. 32 (Malbubi).
It is stated in Hadith that Allah has appointed two angels over each of his bondsmen; whoever is humble and unassuming over others, Allah exalts him, but whoever is arrogant suffers humiliation. ( Malbubi ) .
Paradise, forgiveness and all that is good for human being are in the control of Allah. But hope must be combined with fear of Allah. In one of our supplications, we pray "O Thou! from Whom I hope (reward) for every good and fear His Wrath for every evil (intended to be committed)." It is stated by Allah in Hadith Qudsi "When hope and fear (of His Wrath) combine in a believer, I make paradise for him incumbent." ( Malbubi ) .
This passage is auxiliary to the last passage in which a human being, having acknowledged his own disability to remedy his own privation, seeks succour from the Lord Whose Kingdom is great and Might is exalted. (Malbubi).
Imam Hussein (A.S.) reports that a man came to see his father Amir al Mominin (A.S.) and said-"I am a sinner and find it difficult to resist the temptation to sin. Wilt thou advise me what to do?"
Imam Amir al Mominin (A.S.) admonished the man as follows- If you possess the ability for these five pre requisites, then you may commit any sin as you like:- Firstly, stop partaking of sustenance (rizq) provided by Allah; Secondly, get out of Allah's domain; Thirdly, find a place where Allah does not see, Fourthly, acquire power to prevent the Angel of Death from taking away your soul; and Fifthly, gather the strength to resist Malik, the Angel in charge of the Hell, flinging you into the Hell. If you are able to do these five things, then sin as you like. (Malbubi).
"and who forgives the sins but Allah" C. 3 v. 134.
It is the exclusive right of Allah, though others may intercede with His permission. Qur'an C. 2 v. 255.
"Satir" (the concealer of loathsome acts of His bondsmen) is one of Allah's attributes. By His infinite Grace, He conceals a lot of our loathsome acts from the knowledge of the society, but discloses our virtues. In one of our supplications, we say "O Thou! who makes conspicuous our decorous actions and conceals those that are loathsome." (Malbubi).
"Except him who repents and believes and does a good deed; so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving and Merciful." C. 25 v. 70.
"Ignorance" here means "foolishness or stupidity" (Malbubi).
Allah is, of course, Ever Gracious but it is sheer audacity and foolishness to regard His Grace as a licence to commit sins and expose one's own soul to the hazard of sufferings in the hereafter. The passage teaches us that every sin will cause suffering to the soul unless immediate repentance is made and Allah's forgiveness is sought. Repentance implies determination not to repeat the sin.
Mansur el Ammar relates that once he had an occasion to go out of his house at midnight and on his way he heard the pathetic voice of a young man making supplication to Allah and saying: "My Lord! The sin which I have just committed was not done with the intention of disobeying or defying Thee but was actuated by sheer, lust over powering me and Satan leading me astray. I have made my own soul to suffer and be liable to Thine indignation and chastisement."
"O you who believe! Save yourselves and your families from a fire whose fuel is men and stones, over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded." (C. 66 v. 6).
Mansur continues to say "When I had recited this verse, the young man raised a cry of lamentation and I heard him cry out-"My Lord! my weak body has no power to become the fuel of the hell fire'."
Mansur states that he informed the old lady that as he was the cause of her son's death, would she permit him to wash and shroud his dead body. The old lady permitted him to do so and Mansur states-"When I entered the young man's room, I saw him lying facing towards Ka'ba (Mecca) and I saw a piece of canvas on his chest. When I moved away the canvas, I saw the following words engraved on his chest in clear letters:-'I have washed this bondman with the water of penitence, now My bondman is pure from sins.' (Anisul Lail).
The word "Maula" has here been used in the sense of "Master" and the word "Fadihin" means "heavy" or "grievous" (Malbubi).
And how many of my stumblings hast Thou protected, how many of my detestable acts has Thou averted, and how many of my undeserving praises hast Thou spread abroad!
The Arabic word "ithar" has been translated by Malbubi as meaning "laghzish" in Farsi language which means "a slip, slipping or stumbling." " Makruhin" is used in the general sense to mean "any blameworthy act."
According to Maibubi, the Arabic word "afrata" means "increased" and that "aghlal" is the plural of "ghalla" meaning restrained like imprisonment and deprived of Allah's taufiq (the favour of Allah) to accomplish good deeds." When the yokes of sins become heavy, they over power the sinner and prevent him from accomplishing good deeds. ( Malbubi ) .
I have translated the Arabic word "nafs" as "self". The word "nafs" has been used in the Qur'an in various ways according to its context e.g. "Nafsul Ammara" referred to in C. 12 v. 52 means "soul prone to evil", "Nafsul Mutmainna" referred to in C. 81 v. 18 means "soul at peace" and "Nafsul Lawamma" referred to in C. 75 v. 2 means "self reproaching soul". Indeed Malbubi states that Imam Ali (A.S.) has referred to several types of `nafs'' in a Hadith recorded in Majma' ul Bahraini but in the passage of this supplication, the supplicant obviously refers to his own self.
My God! My Nourisher! Have I anyone except Thee from whom I can seek the dislodging of my evils and understanding of my problems?
"Who answers the distressed one when he calls upon Him and dislodges the evil" C. 27 v. 62.
One of the attributes of Allah is "Reliever of distresses" and every Prophet has sought relief from Him during distress.
"I will certainty make (evil) fair seeming to them on earth and I will cause them all to deviate." C. 15 v. 39 of the Qur'an.
I have translated the word "Qaza" here as "fate" to accord with the context. Malbubi states that according to Maima'ul Bahrain "Qaza" has numerous meanings amongst them it means "decreed", "created". "accomplished", "brought to an end", "completed", "fulfilled", "destiny", "death", "fatality", "prayer after the time appointed for it elapsed", "adjudged", "fate", "predestination", or "inevitable fate".
"Hujjat" means an argument, proof, reason, alteration or disputation. "Hujjat by Allah" in the above passage signifies that the sinner confesses that Allah had justly passed His judgement against him as Allah had done all that was necessary for his guidance by sending an Apostle, revealing the Qur'an and appointing the Imams to interpret His laws and the sinner further admits that he has no "plea" or argument for excusing himself from transgressing Allah's laws. ( Malbubi ).
O' my God! My master! My Lord! And my Nourisher! What! Wilt Thou see me punished with the fire kindled by Thee despite my belief in Thy unity? And despite the fact that my heart has been filled with (pure) knowledge of Thee and when my tongue has repeatedly praised Thee and my conscience has acknowledged Thy love and despite my sincere confessions (of my sins) and my humble entreaties submissively made to Thy divinity?
وَلَيْتَ شِعْرِي ياسَيِّدِي وَإِلهِي وَمَوْلايَ ! أَتُسَلِّطُ النّارَ عَلى وُجُوهٍ خَرَّتْ لِعَظَمَتِكَ ساجِدَةً وَعَلى أَلْسُنٍ نَطَقَتْ بِتَوْحِيدِكَ صادِقَةً وَبُشُكْرِكَ مادِحَةً وَعَلى قُلُوبٍ أَعْتَرَفَتْ بِإِلهِيَّتِكَ مُحَقِّقَةً وَعَلَى ضَمائِرَ حَوَتْ مِنَ العِلْمِ بِكَ حَتّى صارَتْ خاشِعَةً وَعَلى جَوارِحَ سَعَتْ إِلى أَوْطانِ تَعَبُّدِكَ طائِعَةً ، وَأَشارَتْ بِإِسْتِغْفارِكَ مُذْعِنَةً ؟!
In translating the above passage, I have adopted the Persian translation thereof given by Malbubi. For instance, he translates the expression "laita shi'ri" as "kash mi danistam" which means "I wish I had known", he translates "kharrat" as "falling down on earth and prostrating"; he translates "jawarih" as "limbs of the body"; he translates "hawat" as "to gather" which I have rendered into English as "to accumulate", he translates "autaan" as plural of "Watan" meaning centres or homes and "ta'abudi" as "worship" and I have rendered the expression in English as "places appointed for worship" which include mosques, places of prayers like namaz gah. In fact every inch of the earth, which is not privately owned and is pure from pollution (najasat) is a place of worship".
Such sort (of harshness) is not expected from Thee as it is remote from Thy grace, o' generous one!Such sort (of harshness) is not expected from Thee as it is remote from Thy grace, o' generous one!
Although the Qur'an proclaims Allah as "severe in requiting (evil)" in C. 2 v. 165, He is also described as "Oft relenting and Merciful." C. 9 v. 118. According to Malbubi, a Hadith directs us always to have "Husni dhan a good and favourable opinion for Allah.
How then can I bear the retributions and the punishments of the hereafter which are enormous and of intensive sufferings, of prolonged period and perpetual duration, and which shall never be alleviated for those who deserve the same as those retributions will be the result of Thy wrath; and Thy punishment which neither the heavens nor the earth can withstand and bear!
ياسَيِّدِي فَكَيْفَ لِي وَأَنا عَبْدُكَ الضَّعِيفُ الذَّلِيلُ الحَقِيرُ المِسْكِينُ المُسْتَكِينُ ؟!
My Lord! How can I, a weak, insignificant, humble, poor and destitute creature of Thine be able to bear them?
O' my God! My Lord! My King! And Master! Which of the matters shall I complain to Thee and for which of them shall I bewail and weep?
لاَلِيمِ العَذابِ وَشِدَّتِهِ ، أَمْ لِطُولِ البَلاءِ وَمُدَّتِهِ ؟!
Shall I bewail for the pains and pangs of the punishment and their intensity or for the length of sufferings and their duration?
Therefore (my Lord!) If Thou wilt subject me to the penalties (of hell) in company of Thy enemies and cast me with those who merited Thy punishments and tear me apart from Thy friends and those who will be near to Thee, then my God, my Lord and my Master, though I may patiently bear Thy punishments, how can I calmly accept being kept away from Thee?
Wailing, lamentation and weeping over one's own sins are the only weapons available to a repentant sinner who seeks Allah's Mercy and Forgiveness. "Call on your Lord," says the Qur'an, "humbly and secretly." In fact it is stated in an authenticated hadith-"The most beloved tears in Allah's sight are those that are shed by a repentant sinner" and numerous instances are recorded of some reputed transgressors of Allah's laws being forgiven and granted Allah's Mercy and Forgiveness by means of this weeping armoury.
Sheikh Bahai, (1) one of the leading Muslim theologians, records in Vo. 5 of his book called "Kashkul" that a reputed sinner happened to die in the suburb of Basra, Iraq, and his widow did her best to obtain the assistance of the villagers to wash, shroud and bury his body according to Muslim rites but none of them, because of the deceased's notoriety, could be persuaded to co-operate. As a last recourse, she had the deceased's body removed by porters to a place where the Muslims usually assembled for their prayers in the hope that some of the congregation might recite the funeral prayer on the dead body but no one took any notice of the body.
She then got the porters to remove the corpse to a desert and accompanied the body with the intention of getting a grave dug and bury it without ablution, shrouds or funeral prayers. On reaching the desert, she was surprised to see an aged devout worshipper, who lived in a cave near by to spend the rest of his life in devotion and worship of Allah, waiting to receive the corpse. The devout worshipper took over the corpse, washed and shrouded it and despatched a courier to the villagers in the vicinity that he was going to recite the funeral prayer on the body.
When the villagers and the people in the city of Basra got this news, a crowd of them assembled in the desert and inquired from the venerable worshipper, who was held in high esteem for his piety and asceticism, as to what prompted him, to leave the place of his worship and attend to the funeral rites of a reputed wretch. He replied that he had seen a vision commanding him to attend to the funeral rites of the deceased who, he said, was described in the vision as "a; repentant person whom Allah had forgiven and had assigned to him a place in the vicinity of His Mercy."
The crowd being astonished to hear of this vision, asked the deceased's widow if he had any virtues to deserve a place in the Divine Mercy. She said that so far as she knew, her husband was addicted to drinking and gay life but he did possess three peculiar qualities. Firstly, when he woke up at day break, he used to perform an absolute ablution of his body, dress in pure garments and say his morning prayers. Secondly, never a day passed without him doing some kindness to orphans. It was his habit to refuse taking his meals unless two or three orphans joined him and he used to treat orphans more kindly than his own children. Thirdly, if he happened to wake up in the middle of the night, he used to weep and pray "My Lord! Is it possible for my body to be so enlarged as to fill up the entire pit of hell so that there would be no room in it for any one else; my Master! I shall endure Thy hell fire but I shall not be able to endure to see the sufferings of Thine other creatures."
When the crowd heard this talk of the widow, they all -including the devout worshipper wept and said-"Indeed, we are fortunate to be able to join the funeral prayer of such a patron of orphans and tender hearted person." They then all joined in the funeral prayer and buried the body with respect and dignity. (Anisul Lail).
(1) Sheikh Bahai (whose full name is Bahau Deen Amili and ranks high amongst Shia Ithna asheri theologians) should not be confused with the new Bahai religious system which is a comparatively new system founded in the 19th century by a person who was called "Baab" and was shortly thereafter followed by a man called Bahaullah" who claimed to have received divine revelation. (The Reader's Digest Great Encyclopaedic Dictionary).
And I shall bemoan for Thee (for being deprived of nearness to Thee) the lamentation of those who are bereaved, and I shall keep on calling unto Thee: "Where art Thou o' Friend of the believers! O' (Thou who art) the last hope and resort of those who acknowledge Thee and have faith in Thy clemency and kindness; o' Thou who art the helper of those seeking help! O' Thou who art dear to the hearts of those who truly believe in Thee! And o' Thou who art the Lord of the universe."
Heart felt words are these to manifest the anguish and sorrow of a believer who, while not resenting the justice meted out to him by Allah in casting him into the hell, nevertheless deplores the fact that he has been separated from Allah's Grace and Mercy. Appropriate phrases such as these for the purpose of supplication can only be learnt from a true Imam who knows the proper method of approach to Allah.
We have instances of similar words employed by Imam Zainul Abidin (A.S.) in the Du'a which he taught Abu Hamza Thamali to recite in the early dawn of the holy month of Ramadhan. One of the passages reads-"My Lord! If Thou wilt cast me into fire, it will only delight Thy enemies but if Thou wilt cause me to enter paradise it will delight Thy Prophet and by Allah I am aware that the joy of Thy Prophet is more beloved to Thee than the joy of Thy enemies."
Another passage of the Du'a reads: My God! My Lord! I swear by Thy Honour and Majesty, if Thou seeks (to punish me) for my sins, I shall seek Thy Forgiveness; if Thou seeks to reprove me for my blames, I shall seek from Thee Thy Generosity; If Thou wilt cast me into the fire, I shall inform its denizens of my love for Thee."
"Afaturaka" is composed of interrogative article "Aa" the conjunction "Fe" and the word "Turaka" meaning "thou be seen" and every effort has been made to render the complex Arabic passage comprehensible by the addition of a couple of words in brackets, without omitting any of the original words. This passage represents a humble reasoning, submitted with all humility, by a fallible creature to invoke the mercy of the Creator.
The word "Rububiyyataka" is difficult to render accurately in English, "Rabb" has been frequently used in the Qur'an and translated by most translators into English as "Lord" but the word is very comprehensive and means also "Nourisher", "Fosterer", "Accomplisher" and "Protector", when used in respect of Allah, it covers all these meanings and means "The Author and the Originator of all the existence."
"Announce (O' Muhammad) unto my slaves that verily I am Forgiving, Merciful." C. 15 v. 49.
"Your Lord hath prescribed for Himself Mercy." (Malbubi).
And how can the fire cause him suffering when he hopes for Thy grace and mercy and how can its roaring flames char him when Thou hearest his voice and sees his plight? And how can he withstand its roaring flames when Thou knowest his frailness? And how can he be tossed about between its layers when Thou knowest his sincerity? And how can the guards of hell threaten him when he calls out to Thee?
"My Lord", and how would Thou abandon him therein (the hell) when he has faith in Thy grace to set him free?
هَيْهاتَ ! ما ذَلِكَ الظَنُّ بِكَ ، وَلا المُعْروفُ مِنْ فَضْلِكَ ، وَلامُشْبِهٌ لِما عامَلْتَ بِهِ المُوَحِّدِينَ مِنْ بِرِّكَ وَإِحْسانِكَ !
See C. 32 v. 18 of the Holy Qur'an, Pickthall's translation.
O' Lord! O' Lord! O' Lord! O' my God! My Lord! My King! O' Master of my freedom! O' Thou who holdeth my destiny and who art aware of my suffering and poverty, o' Thou who knoweth my destitution and starvation, o' my Lord! O' Lord, o' Lord!
"Verily in the remembrance of Allah do hearts find rest." C. 13 v. 28.
"Therefore, remember Me, I will remember you." C. 2 v. 152.
It is stated in the Hadith of the Imam that when the time arrives for saying the prayers, an angel calls out to the people-"Stand up to extinguish the fire that you have kindled behind your backs and put it out by means of your mouths (prayers)" (Malbubi).
"Fear of Allah" is the sheet anchor for preventing disorders, crimes and vandalism. The sanctions of human made laws cannot do so. To instil the fear of Allah needs to introduce into human minds the knowledge of Allah, His Powers and Retributions.
"Only the erudite among His bondsmen fear Allah" Qur'an C. 25 v. 28.
In order to warn mankind of the catastrophic results of their misdeeds, Allah does some time create symbolic punishments in this world in the form of hurricanes, earthquakes and floods which no power on earth, despite being fore warned by barometers and other scientific means, can forestall or prevent. These are mere symbols of Allah's Power to deter us from our sinful courses.
But, instead of drawing any lessons from them, we have, by human made laws, legalised the abominable acts of homosexuals and have condoned immorality by changing its nomenclature to "permissiveness" and have thereby, in the name of liberty, allowed our daughters, mothers and sisters, to purvey their most sacred jewel, Chastity as a saleable commodity and to portray one of the most beloved servants of Allah, Prophet Jesus Christ, as a homosexual!
Does this type of conduct justify us to plead to our Creator to save us from the Doom hereafter which has been described as one which "the earth and heavens cannot withstand." What is called for, is pure character and not "songs of Praise."
According to Malbubi, the words "saraha" means `to lead out" the word "mayadin" is the plural of "maidan" meaning "the battle field" which obviously means "spiritual" battle field whose van guards (leaders) are the prophets and friends of Allah and the word "jawar" is the plural of `Jar" meaning a neighbour and in the passage above it means "Allah's protection."
"And your Lord hath said: "Call on Me, I will answer your call".
"I answer the supplication of every supplicant who calleth on Me, let them also, with a will, answer My call, and have faith in Me, that they may proceed aright."
"Fulfil your promise to Me and I will fulfil Mine to you." (Ch. 2 v. 40).
The supplicant, in utter humility, entreats Allah, to deal with him not in accordance with what he deserves as a sinner, but in compatibility with Allah's own high attributes as Forgiver, Merciful and Cherisher of His bondman and lead him to the path of piety and righteousness as He, Allah, is the Lord of Piety and Righteousness.
وَصَلَّى اللّهُ عَلى رَسُولِهِ وَالاَئِمَّةِ المَيامِينَ مِنْ آلِهِ وَسَلَّمَ تَسْلِيماً كَثِيرا.