THE STORY OF NAZRAT LUQMAN (A.S.

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Hazrat Luqman (A.S.) used to be in the employ of a rich man. Hazrat Luqman (A.S.) had such great love for Allah and contact with Him, that it created within him high moral character and exemplary habits. This was a clear sign of his nobility and nearness to Allah. The details of that is described in Surah Luqman in the Quran Sharif.  .

The nobility of Luqman's (A.S.) character had a great effect on his master, so much so that the master considered him as a great friend and a beloved companion. Although he was the master, yet in fact the master became like a slave to his employee.

''It is the miracle of love that the King became a slave of his beloved".

It then became the practice of the master that whenever he had something special to eat, he would first feed Hazrat Luqman (A.S.) of it and after Luqman (A.S.) had filled himself, he would then eat the left-overs. Hazrat Luqman (A.S.) would consider the love of the master and his habit so he would eat moderately and send what was left over to the master.

One day, during the melon season, the master received a melon from somewhere. At that time Hazrat Luqman (A.S.) was not present. The master sent one of his slaves to go and call him. When Hazrat Luqman (A.S.) arrived, the master cut the melon into slices and slice by slice started giving thereof to Hazrat Luqman (A.S.) to eat. As he ate the slices, the master inwardly became pleased at the effect his love was having upon Hazrat Luqman (A.S.).

Hazrat Luqman (A.S.) ate the slices of melon with great pleasure and all the time expressed thanks for the favour shown to him by the master. After having eaten the slices, when just one slice remained, the master said: "Let me eat this slice and see how sweet is this melon". Saying this, he put the slice into his mouth. Immediately such bitterness spread from: the tip of his tongue down to his throat, that-as a result of the bitterness of the melon, he fell down unconscious and remained unconscious for a whole hour.

When he regained consciousness,. he questioned Hazrat Luqman (A.5.): "0 Beloved one, how did you manage to so heartily eat those slices of melon? Just one slice of the melon had such an effect on me, how did you manage to eat so many slices?"

Hazrat Luqman (A.S.) replied: "Khwaja Saheb, from your hands I have received hundreds of gifts. The burden of thanks upon me is so great that my back has gone crooked. Hence, I felt ashamed that the hand that had granted me so much favours, if one day some distastefulness or bitterness should come, how can I turn away from it? a Khwaja Saheb, the pleasure of knowing that it comes from your hands has changed the bitterness of the melon to sweetness"

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LESSON

My spiritual mentor, Maulana Shah Phulpoori (R.A.) (May Allah fill his resting place with Noor) used to relate this story with great pleasure and used to repeat the last couplet. While relating this story he used to advise thus:

"At every given moment there are numerous bounties and favours of Allah upon men. But if ever for a moment some such incident takes place which brings with it a problem and outwardly causes some difficulty, man loses patience and fails to be grateful. On the other hand, there are those to whom through the blessings and the company of the Saintly ones, Allah has granted a good understanding of deeni affairs, so that when sorrows and difficulties touches them, they remain happy and pleased with their Lord. At such times, they draw strength from their good understanding of deen and realise that this world is like a hospital and we are all like patients in it. There are times when the doctor gives the patient medicine like "halwa-e-badaam" (sweet medicine) to eat and at other times feeds them" chara-ita" and" Ghuloo-e-neb" which are very bitter. However, in both of these there are beneficial results for the patient. Similarly, Allah is the "AI-Hakeem", the All-Wise and at the same time is the Al-Haakim" -Ruler. He is also the "AI-Raheem", the Merciful One. Hence, whatever conditions are to befall us in accordance with Allah's pre­ determination, whether it brings out comfort or discomfort, all these are for our benefit and in our interest.

The Hadith teaches us that for some bondsmen, a high rank has been determined. But sometimes, that bondsman has not acquired the good deeds to reach to such a high rank. Hence Allah causes him to become involved with some calamity, which if he accepts and bears patiently, he is able to reach that high position.

Another Hadith says: "A believer is touched by fever and (while he suffers in this fever) his sins drop off from him just like leaves fall off from the trees in autumn."

Another Hadith says: "A thorn pricks a believer and he receives reward for it."

Yet Another Hadith says: "On the day of Qiyamat when, in return for having suffered patiently in the face of calamities and misfortunes, rewards will be handed out, then every person who suffered calamities will wish that his skin had been cut to pieces with a scissors, then what a grand reward he would have received on that day."

Hence, a Mumin (believer) should remain pleased in times of misfortunes. In other words, there should be no complaints or objections from his tongue. He should at all times seek Allah's pardon and forgiveness for sins and pray for safety from calamities:

"0 Allah, we are weak and do not possess the patience to bear the difficulty of calamities. Please, in Your Infinite Mercy, change the calamity to the safety of Your pardon".  

We have been prohibited from praying for calamities and have been commanded to pray for safety and pardon. If we pray for calamities and misfortunes, it would be a sign from us of our bravery, while praying for safety and pardon are signs of our admission of weakness, which is liked by Allah.

"0 people, discard your show of strength and power.
Adopt an attitude of crying and weeping before Allah,
As Allah's mercy is directed towards crying in weakness.
Cry to Allah in humility so that you become cheerful and happy.
So that without the smile on your lips
You remain so happy within your heart (with Allah)
That thousands of smiles may be sacrificed for such cheerfulness of he heart. "

If at all times there is safety and comfort then a person's temperament which inclines towards worship of Allah, will move away from steadfastness. Without calamities and misfortunes a feeling of humility and weakness is not created in a person.

In a Hadith Qudsi, Allah is reported to say: "I am with those of broken hearts."

"Sabar" (Patience) causes the hearts to be broken as it is bitter.
A person suffering from sorrow or in desperate need calls upon
Allah in humility crying and weeping. Can a person making,
duah to Allah while in ease and comfort compare with him? The
former person is in such a calamity which causes him to become
nearer to Allah and develops a strong bond with Allah.

"The contact with him increased even further, The enmity of the creation became the cause of mercy"

A certain saintly man said: "While suffering in sorrow, the way towards Allah is traversed speedily." This is due to the fact that through sorrows and misfortunes, a feeling of weakness, humility and affliction is created in the heart. At such times
Allah's special communion is experienced.

"Allah says: "Verily Allah is with those who patiently persevere."

This theme has been very well expressed by Hazrat Asghar
Khaundwy (R.A.):
"If You are sharing this grief of mine, Then why should I grieve over that grief"

The conclusion to this discussion is that the life of this world consists but of a few days. Whether these days are of ease and comfort or whether the days are of calamities and misfortunes, they all shall shortly pass away. Hence, neither should one become. overjoyed at the conditions of ease and comfort, nor complain and object in cases of difficulties and calamities. At times of ease and comfort gratitude should be expressed while in times of difficulties and calamities, there should be patience, acceptance and surrender. If a person keeps the aims and objectives of life in front of him, then he has found the solution for all problems. The main aim of this life is to attain the pleasure of Allah. That pleasure is only attained by following Ijis path and obeying the law as indicated by Him, to repent for all shortcomings and sins and to seek forgiveness for faults committed. Thus if a person follows the Sunnah, then whether conditions of ease or conditions of calamity prevails, both these sets of conditions hold within them the means and way towards Allah's pleasure. On the other hand, if one is not a follower of the Sunnah, then the conditions of ease are of no benefit.

Hazrat Maulana Ashraf Ali Thanwy (R.A.) has said, "Calamities and difficulties come over sinners as well as the righteous ones. The calamity can be a punishment for evil deeds or a means of gaining more closeness to Allah Taala and an elevation of the rank of a person. Now how would one make out the difference that it is a blessing or punishment? That the person is a righteous or sinful one? The person that follows the sunnat even in the time of calamities, feels love for Allah, finds pleasure in Allah's decisions, gains more closeness of Allah and more humility, is a righteous one. On the other hand the calamities which create in the heart of a person feelings of darkness, solitude and a feeling of being far from Allah and through which a person does not feel inclined towards repentance and humility before Him, in fact finds rejection and complains of Allah; then you may understand that this misfortune is a punishment for evil deeds committed. In Surah Noor, the blessings of seeking forgiveness (istighfaar) are enumerated. Through it, Allah sends down rain, grants beautiful gardens and grants blessings in one's children.

Maulana Rumi (RA.) says:

"When you experience sorrow in the heart, turn towards Istigfaar,
Sorrow comes through Allah's command,
So neglect not good deeds, but in fact increase therein.
When Allah wishes to shower His mercy on us,
He creates in us the ability to incline towards weeping in humility. "

Maulana Thanwy (RA.) says that he had a problem for some time, understanding that Allah grants some devotees certain high ranks through their spiritual efforts and exercises (mujahadah). However, He also grants to others the same favour without them making any strenuous spiritual effort. So how is it logical that His Mercy should tolerate, that a true lover of His should subject himself to such strenuous ordeals.

 Maulana Thanwy (RA.) struggled for quite some time to find a solution to this problem. He says that one day the solution dawned upon him. The answer was that if, without Mujahada (effort), all the stages and ranks were accessible to the devotees (Saalik) then there would be no appreciation for Allah's bounties (ne'mats). Hence if there was no appreciation for these ne'mats, then there would be no continuation and progress of such ne'mats. Just as there is an increase of bounties through gratitude, as described in the Holy Quran, likewise there is a loss of bounties in cases where gratitude is missing.

Maulana Rumi (RA.) says:
"Why should the King of all intellect,
Who is all Merciful, command such strenuous Mujahadah?"

Then Maulana (RA.) answers:
"Without Mujahadah no light of the truth is created in the heart
Which is perceived through true faith and Divine communion.
If that perception was possible through reason alone,
Then there was no need for putting the self to such strenuous
exercises. "

Maulana says: "The amount of crying in humility and repentance, a person does in times of sorrow and pressing need, is much more than is possible in times of ease and comfort. In spite of that, a person should not wish for, nor look forward to calamities. What he should seek is safety from evil, happiness and prosperity. But if, from Allah's side some sorrow and calamity does befall one, one should not then become distressed and lose patience. Instead one should understand that it is Allah's intention to make and formulate you and through this formulation to increase and raise you in rank. Sorrow and calamities are also bounties (nee'mat) from Allah and in times of need the duahs come right from the heart, the place of prostration becomes wet with tears and one experiences the pleasure of supplication, which in itself    is a great nee'mat.        .

"In praying to Allah the Lovers have no other objective
Than to have the pleasure of whispering secretly in communion       with Him."

This secret talk is attained at the time of sorrow and weeping and these sighs of crying and lamentation in His presence is well loved by Him.

Maulana Rumi (RA.) says:

"I cry and weep before my Beloved, for that appears well pleasing to Him
And in both worlds our crying and sorrowful sighs are loved by Him.
Blessed is that eye that cries in the remembrance of the Beloved
And blessed is that heart that is embroiled. in His love.
For as long as the babe does not cry, milk does not flow forth from mother's breast .
And as long as clouds don't shed raindrops, the garden does not become green.
From the' crying' of the clouds, the garden becomes green and fertile
And as much as the candle 'cries', so much it increases its light.
There where .the tears flow, mercy prevails
And where water flows, greenery and fertility prevail.
Allah equates the tears of the sinner in grief
To the blood flowing from a martyr.
Crying and weeping is a great wealth
And the Mercy of Allah is a great blessing.
The wealth of this world consists of gold and silver.
The capital in Allah's sight is Love and two crying eyes."

One Saintly person said:
"0 Beloved, for the eyes to stay awake for anyone save You, is a waste,
And to cry over anyone's parting save Yours, is useless!"
Although it is bitter to bear calamities and misfortunes with patience, it is still a wonderful medicine that brightens the devotee. The high ranks which were unattainable through years of spiritual exercises and rigours, are speedily attained through patient perseverance. For this reason, it is essential that every devotee (saalik) should consider the bitterness of patience as being sweet in view of the great bounty attainable through it. It will only be a few days of difficulty and hardship. Thereafter it will be smiles and laughing all the way. One gives only half a life in the effort but in exchange for this half, the Great Giver of bounty grants numerous lives.

"He grants so may bounties through suffering patiently
Such bounties which has not entered your mind,
Such is the blessing of patience.
. Thousands of medicine has Allah created
But one such as patience,
Adam and his children have not seen.
Whoever has adopted patience
Has in fact acquired the high rank of the Siddeeq.
The Prophet has said that Allah does not even grant Imaan To that one in whose temperament there is no patience. Hazrat Ayoob (A.S.) for seven years remained patient
And pleased with Allah's guests (the worms on his body)."

It is related that when Hazrat Ayoob (A.S.) was saved from this calamity and became healed, someone asked him: "Hazrat, when were you more pleased? Was it at the time when you were suffering in this misfortune or at the time when you were healed of the calamity? "

He replied: "Thanks to Allah that he had granted me the bounty of good health. But during the time of this calamity, every morning and evening, the special voice which reached me from the unseen, asking me: "0 Ayoob, How are you?" What pleasure and ecstasy was in that voice! It is such that numerous lives can be sacrificed for it. That asking after my well being was such that it made me forget all the misfortunes which I suffered. The heart now longs for that voice which has now stopped".

When a person suffers sorrow and misfortune, he should most definitely not complain or utter any objections. This is most disrespectful. There is no objection in taking treatment or complaining of pain in the body. The lover of Allah should not, however, object to or have aversions of Allah who sends the calamity.

"Because sorrow and comfort are handed out by Allah, Hence complaints and objections are disrespectful and Kufr. "

It is essential that a slave and a bondsman 'should at all times be satisfied with what the Master decides, as the Master is in full control and can do as he pleases.

Now I close this subject by quoting a few lines of poetry. May
Allah make us His true bondsmen and grant us the ability to act in accordance with his pleasure    .

"When in Love the complaint of the beloved is not appropriate.
For me there is no injustice in any of His actions.
Outwardly though it may be a calamity,
But it is in fact a blessing in disguised form.
That calamity in which there is goodness for us,
Is not really a punishment.
The love of the slaves of Allah cannot reach perfection
Until the blood of evil desires is not shed.
May that which is pleasing to You also become pleasing to me.
What would I do with that pleasure,
Which is not accompanied by Your pleasure
How can I say that the pain which is in my heart (of Your love)
Is not a gift of Yours.
He who is not blessed with this gift remains
Unaware of Your glory.
Do not rejoice over my tears of longing for Him,
When I am distanced from Him.
a you uninitiated in love, you have not as yet
Experienced the pain of deep hearted love.
Whosoever you witness giving his heart and soul to gold and silver.
a Akhtar, believe that he has not tasted
The sweetness of the love of Allah. "

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