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Except
Cordiality
(cont') 2
[Except
cordiality, we do not ask our beloved
because
cordiality is highness and true religion] qasida
46:10
In a continuation
to our study of cordiality, which is
"Mawaddah" in Arabic, in
this 10th verse of the 46th qasida which starts with: [O people of Badr, O companions of Ahmad].
We say what our sheikh said:
[If its
meanings were concealed from you,
know that I
am present in my words]
qasida 41:52
which is the last verse
of the 46th qasida, the one that has a 1st verse of:
[My beloveds will not
disdain my advice
I only advised for the
sake of Allah]
qasida 41:1
So when and where did he
made his advice? that was in April of 1983, in the 1st qasida in the
29th verse, where he said:
[I advised, for the
sake of Allah, seeking His content,
the love of kinsfolk,
and I acquitted my obligation]
qasida 1:29
Now back to our verse [Except
cordiality],
the sheikh started the verse with the exception tool to make it
exclusive in the
cordiality, as it is rewarded by Allah Almighty
and ordered by Him. It is not a compensation but it is the exception
from the asking, i.e. the Prophet only asks from them
the
cordiality. the Qur'anic verse says:
[This it is whereof Allah gives the glad tidings to His
servants who believe and do good works.
Say: I ask of you no reward,
except cordiality of
kinsfolk. And whoso scores a good deed we
add unto its good for him. Lo! Allah is Oft-Forgiving, Most
appreciative]
al-Shura 42:23.
If the exception were to
be continued, then cordiality would have been a compensation or a
reward, but the exception is discontinued, so it is exception of
asking. Because the gift of Allah in the previous verse is great,
the verse which says: [Thou
wilt see the wrongdoers in fear on account of that which they have
earned, and it is sure to befall them. But those who believe and do
good works will be in the meadows of the Gardens. They shall have
with their Lord whatever they will desire. That is the great bounty]
al-Shura 42:24.
So we cannot say that "cordiality"
is the compensation for that great bounty, or we would have made a
reward for it. This means that Allah told His beloved Messenger to
tell the people or the believers that he does not ask them for a
compensation to all his guidance, not ay all. But he asks of them
only one thing, which is actually for their own good because it is
rewarded from Allah with kindness, forgiveness, and appreciation as
mentioned in the verse, that is cordiality.
Because no matter how much we love the Prophet's kinsfolk or
sacrifice for them, it will still be only Dunya
[worldly] vanities, which is no match at all for Allah's kindness,
i.e. the witnessing of His generous face, and the granting of the
right path to be with those kinsfolk, then the forgiveness and
appreciation from Allah. This interpretation is from that of sayydi
Mohyeddin.
 There is no comparison between what you give and what you take from
Allah because of them. Also, Allah said "Mawaddah" [cordiality] and
did not say "love" because in Arabic the word "Mawaddah" means love
and seeking the benefit of the beloved. It means that you always
take something to whomever you love as a talking of your love for
him. So loving is not proved except with cordiality. As if Allah is
saying: [Except for intense love which is followed by cordiality as
expression for it]. You can get more about this from the
interpretation of sayydi Mohyeddin ibn Arabi the 4 parts from sheikh
Ghorab.
So one should be aware of
whom you should love or be cordial to? Some say one should be
cordial his kinfolk. We say that one's kinfolk may not even be
Muslims or maybe Muslims but stray, so their cordiality would not be
the one meant by this verse. Even if we can accept that they are
one's own kinfolk, still we have the Qur'anic verse: [The
Prophet is closer to the believers than their own souls and his
wives are their mothers. And those related by blood, kinsmen, are
more entitled one another in the Book of Allah
than the believers and the Emigrants,
barring any favour you may do your friends, which is permissible.
This, namely is written in the Book (al-lawh al-mahfūz)]
Ahzab 33:6.
So kinsfolk of the Prophet [PPBUH] is
more special than our own, that is why Allah Almighty said Qur'an
about them which we recite as worship; as He said: [Indeed
Allah will but to rid you of sin, O,
People of the House and to purify you with
a thorough purification]
Ahzab 33:33.
Allah's will, when He said [Allah will], is inevitable
and nothing is going to prevent it or even detain it, as whomever is
supported by Allah will not be opposed.
Some people think that
when Allah said that verse, He meant; if you, people of the house of
the Prophet, obeyed My orders, I will but to rid you of sin and to
purify you. We say that this meaning applies for all people, so, if
that was what He meant, He would have said: [Allah
will but to rid you of sin, O, People and
to purify you],
i.e. it was to be generalized.
However, Allah gave
preference to some people over others. He said: [Lo!
Allah preferred and chosen Adam, Noah, the House of Ibrahim and the
House of Umran above the worlds •
A race, co-related with one another. And Allah is All-Hearing,
All-Knowing]
Al-Umran 3:33-34.
So the preference is not just for them but also for their offspring.
That is Allah's will, and whoever objects, is going to be a new
Satan, because that is what Satan did when Allah preferred Adam over
the angels, and that is what got Satan expelled from the mercy of
Allah. So the preference of the Prophet's family, which, of course,
also include His kinfolk, over all other people is great and was
willed by Allah and explained by the Prophet. The Prophet [PPBUH]
said, in the Sahih Hadith, (the likeness of my family and you, is
like Noah's Ark, whoever rode it survived, and whoever failed to
ride it perished).
The Prophet [PPBUH]
also explained that whoever hang on to them will be honored from
their honor. He said: (Salman is one of us, Ahl-al-Bait) [the family
of the Prophet], and Salman was from Persia. He also said: (Sohaib
is one of us, Ahl-al-Bait), and Sohaib was from Rome. So Allah has
preferred them, but He left the door opened for all of us to join
them with love and cordiality, so why is the hatred and spite? and
why close the doors for goodness?!!
We will talk more about
the preference of Ahl-al-Bait so as to know why Allah ordered us to
love and be cordial to them and how, by being cordial to them one
would join them like Salman and Sohaib [AAT].
Moreover, through their love one would follow their example and
emulate them, so one gets to be with them at the end.
To be continued ...
Written
by Mohamed Makbool
Translated
by
Mohamed
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