AL-MUSTAPHA INSTITUTE OF BRISBANE

Compiled by Br. Abdul-Halīm Khalīl (09-05-14)

The Gift of Al-Muşawwir

(To earnestly tread the Path of Rasūl Allâh)

~ ‘The Wish of a Wistful Heart ~ (‘Whist!’ Upon the wintry wind clipp’d keen, an ardent whisper pleads, ‘Harken.’) ‘To the Most Loving Lord, a meek khadīm doth entreat:

“Please greet Thy Sweet Habîb with all Prayers and Peace –

For Thy blessed Sūrat, Al-‘Adĥâb,1 thus Decrees.

O Wadûd! I bessech Thee, O Pure One!

Send upon him Thy Purest Love!

O Mu’izz! I pray Thee – I, a lowly being!

O Râfi’! Raise high his remembrance, laudation, and esteem!

As he draws all worldly love, send upon him such, up Above!”’ 2

1 Al-Qur’ân Al-Majīd, Surat Al-‘Adĥâb (‘The Chapter of the Combined Forces’), 33:56. 2 A brief poesy passage, composed by Abdul-Halīm Khalīl (Quinton Hadley), in utter admiration of our

most Beautiful Habib ( ), 2014 ©.

Upon the twelfth of Rabi l-Awwal, in the year 570 (of the Common Era), Allâh – Al-

Mușawwir (‘The Shaper of Beauty’)3 bestowed upon Sayyida Aminah (radi Allâhu anha),

and – certainly – upon all of creation, a gift of immeasurable beauty: Habīb Allâh ( ),

a mercy for all that exists.4 For approximately 23,000 days, he ( ) adorned all of

creation, his rhythmic heart-beat, a celestial metronome of Dhikr, for our remembrance of

Allâh, Al-Latîf.5 Indeed, the Beloved Prophet ( ) was, is, and always shall be

(Insha’Allâh Ta’âla) at the greatest, most unreachable, level of noble morality amongst

creation: he is the coolness of our eyes,6 whose heart never slept;7 from the Sublime Lord

(Al-Muta’âli)8 he was sent to unite humanity, and – through unrelenting effort – cried and

cried and cried that we may, too, accept his message ( ), and find peace and

contentment.9

3 Refer to Al-Qur’ān Al-Majīd, Sūrat Al-Ĥashr (‘The Chapter of the Exile’), 59:24. 4 Refer to The Glorious Qurʼān, Surat Al-'Anbyā' (The Chapter of the Prophets’) 21:107. 5 Refer to The Glorious Qurʼān, Surat Al-Mulk (‘The Chapter of Dominion’) 67:14. 6 The expression ‘coolness of the eyes’ refers to the experience of contentment, peace, and

tranquillity. Indeed, a mother experiencing her child leaving upon a vast journey shall experience

warmness of the eyes, an experience of immense heartache and sorrow. Yet, that mother,

experiencing the return of her child (from such sojourn) shall be overcome by a merciful relief of

grief, to experience true jocundity and solace:

e.g. ‘[And Allâh favored you (O Moses!)] when your sister went and said, ‘Shall I direct you to someone who will be responsible for him?’ So Allâh restored you to your mother that she might be content and not grieve.’

(Refer to The Glorious Qurʼān, Surat Ta Ha, 20:40). 7 Indeed, it is understood that the heart, the soul (or rūh, in Arabic), of the Blessed Messenger

( ) – the source of his consciousness of, and connection with, his Lord – ‘never slept’, even

when his eyes were surrendered to slumber. Indeed, (from an excerpt of a narration of Ibn Abbas

[May Allâh be pleased with him], reported on the authority of Kuraib [May Allâh be pleased with

him], in Sahīh Al-Bukhari, Volume 1, Book 4, Hadīth Number 140 [cf. Volume 1, Book 12, Hadīth

Number 818] and Volume 2, Book 21, Hadīth Number 248): ‘Sufyan said to 'Amr that some people said, "The eyes of the Apostle of Allâh sleep but his heart does not sleep." 'Amr replied, "I heard 'Ubaid bin 'Umar saying that the dreams of Prophets were Divine Inspiration, and then he recited the verse: 'I (Abraham) see in a dream, (O my son) that I offer you in sacrifice (to Allah)."’ (37.102)

(Refer to Hadīth No. 183). 8 ‘The Supremely High’: refer to the Glorious Qur’ān, Surat Ar-Ra‘d (‘The Chapter of the Thunder’)

13:9. 9 Consider the genuine grief that the Blessed Messenger ( ) experienced, when many, many of

the people of his time rejected the pure message of Islam, given that he hoped for all of humanity –

from beginning to end – only the Peace of our Lord: see The Glorious Qurʼān, Surat Al-Kafh (‘The

Chapter of the Cave’) 18:6, and Surat Al-An’âm (‘The Chapter of the Cattle’), 6:33.

In the words of 'Amr bin Al-'As (May Allâh be pleased with him), one of the remarkably

clement Companions of the Blessed Prophet ( ), ‘no one was more beloved to me than

the Messenger of Allah ( ), and no one was dearer in my eyes. I could not look him in

the eye, because of awe. If I were to be asked to describe him, I would not be able to, because

I could not look him in the eye.’10

The Exaltation of Sūrat Al-Inshirah (‘The Chapter of Expansion’)

English Roman script

1. Have We (Allâh) not expanded thee thy

breast? (O Rasūl Allâh [ ]) 11

Alam nashrah laka sadraka

2. And removed from thee thy burden 12 Wâ-wadaʿnā ʿanka wiz'raka

10 Reported on the authority of Ibn Shumâsah Al-Mahrī (May Allâh be pleased with him), in Sahīh

Muslim (translated by Nasiruddin al-Khattab), Chapter 54, Hadīth Number [321] 192 – (121). 11 According to Ibn Kathir (raĥmâtullahi ‘alay), ayah one refers to Allâh – Al-Fattâh, Al-Latīf –

inquiring of Rasūl Allâh ( ), ‘have We not opened your chest for you?’ (viz., has not Allâh, As-

Salâm, ‘illuminated it, and … made it spaciou, vast and wide’). Allâh, Azza Wa-Jal, confirms this

verity in Surat Al-‘An‘am (‘The Chapter of the Cattle’), wherein He similarly proclaims: ‘And whomsoever Allah wills to guide, He opens his breast to Islam’ (6:125). See Tafsir Ibn Kathir

(Darussalam, 2000), Volume 10, 524-525. 12 According to Ibn Kathir (raĥmâtullahi ‘alay), ayah two (of Surat Ash-Sharh, Chapter 94) refers to

Allah – Al-Ghaffâr, Al-Ghafūr, Al-‘Afūw – removing from His Blessed Habib ( ) all past and

3. Which did gall thy back? al-ladhī anqada zahraka

4. And raised high the esteem (in which)

thou (art held)? Wâ -rafaʿnā laka dhik'raka

5. So, verily, with every difficulty there is

relief: fa-inna maʿa l-ʿus'ri yūs'ran

6. Verily, with every difficulty there is relief inna maʿa l-ʿus'ri yūs'ran

7. Therefore, when thou art free (from thine

immediate task), still labour hard

fa-idhā faraghta fa-insab

8. And to thy Lord turn (all) thy attention

attention.

wâ ilā Rabbika fa-ir'ghab

1. Alam nashrah laka sadraka

English Roman script Arabic

Have not

We expanded

for you

your breast

Alam

nashraḥ

laka

ṣadraka

2. Wâ-wada’ nâ ’anka wiz‘raka

future sins (although, rather than suggesting that Rasul Allah [ ] would have inclined to sin,

otherwise, one may deem this to mean that Allâh, Al-Mu’izz, was bestowing upon him [ ] the

Honour of prophet-hood and perfect character). Indeed, Allâh, Azza Wa-Jal clarifies this perfect

statement, in Al-Qur’ân Al-Majīd, Surat Al-Fatĥ (‘The Chapter of the Victory’): ‘That Allâh may forgive you your sins of the past and the future’ (48:2). See Tafsir Ibn Kathir, above n 11, 525.

And We removed

from you

your burden

wâ-wada’ nâ

anka

wiz‘raka

3. Al-ladhī anqada zahraka

Which

weighed upon

your back

al-ladhī

anqada

zahraka

4. Wâ rafa ‘nâ laka dhik’raka

And raised high

for you

your remembrance (repute,

laudation, esteem, etc.)

wâ rafa ‘nâ

laka

dhik’raka

5. Fa-inna ma‘a l-‘us‘ri yūsran

So, indeed,

with

(the) difficulty

(is) relief

fa-inna

ma‘a

l-‘us‘ri

yūsran

6. Inna ma‘a l-‘us‘ri yūsran

Indeed,

with

(the) difficulty

(is) relief

inna

ma‘a

l-‘us‘ri

yūsran

7. fa-idhā faraghta fa-insab

So, when

you have finished,

then labour hard

fa-idhâ

faraghta

fa-insab

8. wâ ilā Rabbika fa-ir'ghab

And to

your Lord

turn (all) your attention

wâ īla

Rabbika

fa-ir‘ghab

Allâh – Ar-Râfi’ – Raised High the Esteem of our Beautiful Habib

(Sall Allahu ‘alayhi wa-alihi wa-sah’bihi wa-salâm)

According to Ibn Kathir (raĥmâtullahi ‘alay),13 ayah four (of Surat Al-Inshirah, Chapter

94)14 is an incredibly precious Verse of Revelation, for it contains the praises of Rasūl Allâh

( ).

Indeed, it is reported upon the authority of Mujâhid (radi Allâhu anhu), in the blessed

text of Tafsir At-Tabari, that Allâh directly addressed His Most Beloved

( ):

‘I (Allâh, Azza Wa-Jal) am not remembered except that you are remembered with Me: I …

[testify] that there is no … [deity] worthy of worship except Allâh, and that Muhammad is

the Messenger of Allâh.’ 15

Furthermore, Qatâdah (radi Allâhu anhu) supports this meritorious observation,

stating:

‘Allâh raised his ( ) fame in this life and in the Hereafter. There is no one who gives

a sermon, declares the Testimony of Faith (Shahâdah), or prays a prayer (Salâh) except that

he proclaims it: I … [testify] that there is no … [deity] worthy of worship except Allâh,

and that Muhammad is the Messenger of Allâh.’ 16

Indeed, our Lord17 Exalts and Honours Rasūl Allâh ( ) throughout the infinitely

intricate Wisdom of His Creation and Revelation, granting our Beautiful Habīb ( )

13 In Tafsir Ibn Kathir, above n 11. 14 ‘And raised high the esteem (in which) thou (art held)?’ (94:4). Refer to Al-Qur’ân Al-Majīd. 15 Refer to Muhammad ibn Jarir al-Tabari, Tafsir At-Tabari (Dar al-Kotob al-Ilmiyah, 1999) 24:494

(Cf. Tafsir Ibn Kathir, above n 11, 525). 16 Tafsir Ibn Kathir, above n 11, 525-526 (citing Tafsir At-Tabari, above n 5). 17 Refer to the Most Beautiful Names of Allâh (Al-Qur’ân Al-Majīd, Surat Al-‘A‘raf [‘The Chapter of

the Elevations’] 7:180), Al-Mu’izz (‘The Bestower of Honours’), Ar-Râfi’ (‘The Exalter’), and Al-

Khafīd (‘The Abaser; the Humbler’), Who Honours and Exalts whomever He Wills, and Abases and

Humbles others.

true Abundance (‘kauthar’, in Arabic), in the life of the present, and in the Hereafter18

(forevermore, Insha’Allâh Ta’âla). Certainly, Allâh is Dhû-l-Jalâli wa-l-Ikrâm,19 al-Ghanî,20

al-Mughnî.21

The Sublime Provision of Sūrat Al-Kauthar (‘The Chapter of Abundance’)

‘To thee have We granted the Fount (of Abundance).

Therefore to thy Lord turn in Prayer and Sacrifice.

For he who hateth thee, he will be cut off (from Future Hope).’ 22

From this Blessed Revelation, we may ponder the meritorious laudation of the Blessed

Prophet ( ).

‘It is reported on the authority of Anas bin Malik (radi Allâhu anhu):

Rasūl Allâh ( ) said,

“While I was walking in Paradise (on the Night of Mi'raj), I saw a river, on the two banks

of which there were tents made of hollow pearls.

I asked, ‘What is this, O Jibrīl?’ He said, ‘That is Al-Kauthar, which your Lord has given

to you.'

18 Or, in the florid Arabic tongue: ‘fī l-ḥayati l-dun'yā wā fī l-ākhirati.’ (Cf. Al-Qur’ân Al-Majīd,

Sūrat Yunus, 10:62-64). 19 Al-Qur’ân Al-Majīd, Sūrat Raĥmân (‘The Chapter of the Most Merciful’), 55:27. 20 Al-Qur’ân Al-Majīd, Sūrat Al-‘Anâm (‘The Chapter of the Cattle’), 6:133. 21 ‘The Enricher.’ 22 Al-Qur’ân Al-Majīd, Sūrat Al-Kauthar, 108.

Behold! (observed Rasūl Allâh [ ]) Its scent (or its mud) was sharp smelling

musk!”’23

In the venerated text of Mūsnad Imam Ahmad,24 Anas (radi Allâhu anhu) continues:

Its water is ‘whiter than snow and sweeter than honey mixed with milk, and its vessels are

more numerous than the stars.’25

In conclusion, it is reported upon the authority of Ibn ‘Abbas (radi Allâhu anhu):

‘The word 'Al-Kauthar' means the abundant good which Allâh gave to him (Rasul Allah

[ ]).

Abu Bishr (radi Allâhu anhu) said:

“I said to Sa’id ibn Jubayr, “Some people claim that it (Al-Kauthar) is a river in Paradise.”

Sa’id replied, ‘The river which is in Paradise is one item of that good which Allâh has

bestowed upon him ( ).”’26

Can there truly be any dispute in our hearts as to why Allâh, Al-Wadūd, would choose to

elevate the esteem His Beloved Rasūl ( ), easing him through the seals of the Seven

Heavens?

La! Al-Isra Wal-Mir’aj was The Sublime Visitation,

Betwixt Mahbûb and Muhib,

The affinity of the Loved and the Lover.

23 Refer to the respected text, Sahīh Al-Bukhari (Volume 8, Book 76, Hadīth Number 583). Also, refer

to the narration of Abu Ubaida (radi Allâhu anhu), reported on the authority of ‘Aisha (radi Allâhu

anha), in Sahīh al-Bukhari, ‘Prophetic Commentary on the Qūr'an’ (Tafsīr of the Prophet

[ ]), Volume 6, Book 60, Hadīth Number 489. Furthermore, consider the narration of Anas

(radi Allahu anhu), in the text of Imam Ahmad (viz., Mūsnad Imam Ahmad, 3:103). 24 Refer to Mūsnad Imam Ahmad bin Hanbal (translated by Nasiruddin Al-Khattab, Darussalam,

2012). 25 Refer to the narration of Anas (radi Allâhu anhu), in the text of Mūsnad Imam Ahmad (3:220 [cf.

2:67]). Furthermore, consider the words of Sahīh Muslim (translated by Nasiruddin Al-Khattab,

Darussalam, 2007), [581] 36 – (247), and Sahīh Al-Bukhari (#4,965). 26 Refer to Sahīh Al-Bukhari, Fath Al-Bāri (8:603) (cited in Tafsir Ibn Kathir, above n11, 610).