These are two excellent and superb letters drenched in praise of the Almighty and negating all similitude to creation and flaws for him. They also contain important points of tasawwuf. In sha Allah, they are found beneficial.
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Written towards Mawlana ‘Abdul Wahed Lahori – On the meaning of the pure phrase “Subhan Allahi wa bihamdihi” (سبحان الله و بحمده) and the elucidation of matters pertaining to them.
بسم الله الرحمن الرحيم
After hamd [i.e., praise of Allah] and salaat [on His Beloved Messenger], it should be known that at the time of worshiping, what ever from the categories of beauty and [human] perfections the worshiper attains, it all reverts back to the success granted by Allah, Jalla Sultanahu, and it is the beauty of His teaching [us] and a Divine favor [upon the worshiper]; and what ever from the categories of deficiency and ineptitude he finds in his worship, it reverts to his nafs (i.e., his inner, carnal self), and it is begotten by its innate basefulness. And no deficiency and ineptitude can revert to the Divine Court of The Most Exalted – everything there is goodness and perfection. Likewise, all the beauty and perfection [in created things] that is found in the universe, it all reverts to the Divine Court of The Most Exalted, and all the evil and deficiency that is found in the universe, it reverts to the realm of possibilities, wherein basefulness takes a firm foothold, and such basefulness is the melting pot of all evil and disparity.
The pure phrase
سبحان الله و بحمده
[Transliterated]: Subhan Allahi wa bihamdihi
[Translation of meaning]: Glorified is Allah and to Him belongs all praise
explains these two points in a very collated manner. And attributes perfections disbarred from evil and deficiencies, which are not attributed to His Most Exalted Self and expresses attributing Divinity [to Him].
And it expresses thankfulness, along with the worship of praising (hamd), which is the king of thankfulness – for His Supreme Attributes & Acts and the magnanimous gifts and blessings granted by Him.
It is from this that it is stated in Prophetic hadith, ‘alaihi wa ‘ala aalihis salatu wat tasliimat, that who ever repeats this blessed phrase a 100 times during the day or night, then absolutely no person can be equal to him for that day or night, except the one who also repeats it a 100 times [or more]. How can someone be equal to him, because his every deed and worship is expressing a thankfulness from the [infinite] thankfulness of his Creator (i.e., thankfulness due to Him) – which is expressed by ONE segment of this phrase! And the SECOND segment, which expresses the Uniqueness and Divinity of His Supreme Self, it is additional. Then, it is incumbent upon you, that every day and night, recite this pure phrase a 100 times; and Allah Subhanahu wa Ta’ala is The One Who grants success.
QUESTION: It is stated in Prophetic hadith, sal Allahu ‘alaihi wa ‘ala aalihis salatu wat tasliimat, that:
سبحان الله و بحمده عدد خلقه و رضا نفسه و زنة عرشه و مداد كلماته – صحيح مسلم
[Translation of meaning]: Glorified is Allah and to Him belongs all praise, by the count of His creations, and as is worthy of His Ridza, and as heavy as the weight of His ‘Arsh, and equal to the counts of His [revealed] words. (Sahih Muslim)
and it also states in hadith:
سبحان الله ملء الميزان – اخرجه الديلمي
[Translation of meaning]: Glorified is Allah, [by as many times as] fill the scales. (Reported by Daylami)
and it is also stated as such:
الحمد لله اضعاف ما حمده جميع خلقه
[Translation of meaning]: All praise is due to Allah, plentifully more than what has been uttered by all His creations collectively.
even though the speaker would have said these words just once, and not more than once. Then on what grounds do we say عدد خلقه (the count of His creations) and by what meaning is it said رضا نفسه (as is worthy of His Ridza), and how can it be وزنة عرشه (the weight of His ‘Arsh), and how can مداد كلماته (the counts of His [revealed] words) be considered right, and how can it be considered to fill up the scales, and according to what meanings is اضعاف ما حمده جميع خلقه (plentifully more praise than what has been uttered by all His creation collectively) said?
ANSWER: We say that man is a collation of the worlds of creation and the world of commandments. What ever exists in creation and commandments, exists in man, and then some more, and that more is his unified feature (الهيئة الوحدانية – al-haiy-at ul-wahdaniyyah; haiy-at-e-wahdani), which has been constructed by the merger of creation (khalq) and commandment (amr) – and this haiy-at ul-wahdaniyyah has not been granted to anyone other than man – and this haiy-at ul-wahdaniyyah is incredibly unique and awe-inspiring; and a marvelous artwork. Therefore, all the hamd (praise [of Allah]) that is rendered by man, it will be magnanimously more than the hamd rendered by all other creation – and based on this explanation lay the solution to the rest of the questions. Then by ‘all creation collectively’, we will take the meaning of ‘all creation other than man’. And even if we include man, we will say that as the accomplished man (al-insan al-kamil) finds all components of the universe as a part of himself, he also finds other men as parts of himself (i.e., he sees reflections of all creations in himself) and considers himself as a totality of all creation. Therefore the hamd rendered by such an accomplished man (al-insan al-kamil) will be found to be multiplied by manifold of itself, and also found to be multiplied manifold of the hamd rendered by all other men.
And peace descend upon every person who is a follower of guidance and considers as compulsory the following the Prophet Mustafa, ‘alaihi wa ‘ala aalihi minas salati atammuhaa wa minat tahiyyati akmaluhaa.
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Penned towards Mawlana Faidzullah Panipati; elucidating on the meaning of the following Prophetic hadith, ‘ala sahibahas salatu was salam
كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ ، ثَقِيلَتَانِ فِي الْمِيزَانِ ، حَبِيبَتَانِ إِلَى الرَّحْمَنِ : سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ – صحيح بخاري
[Translation of meaning]: Two phrases which are light on the tongue, heavy on the scales, much accepted to Ar-Rahman: Subhan Allahi wa bihamdihi; Subhan Allah il-‘Azdheem [Glorified is Allah and to Him belongs all praise; glorified is Allah, The Most Exalted] – (Sahih Bukhari)
May Allah Ta’ala grant you goodness and guidance. Know that The Master, ‘alaihis salatu was salam, has commanded that two phrases are such that they are light on the tongue, heavy on the scales, and magnanimously accepted to our Creator, The Most Merciful.
The reason of their being light on the tongue is obvious, that their letters are a few. And the reason for their being heavy on the scales and being magnanimously accepted to Ar-Rahman, our Creator, is that – the first segment of the first phrase (Subhan Allah; سبحان الله) – gives the benefit of expressing the absolute uniqueness of His Supreme Self from all those things that are not befitting of His Self, ‘Azza wa Jall, and expressing His Divinity – and it expresses His Supreme Self as being pure and free of ALL attributes of defects, emergence (huduuth) [i.e., having a beginning, or being intrinsically possible], and change/degradation. And the second segment of this phrase, delivers the benefit of Allah’s attributes of perfection and His affairs of magnificence, whether those attributes and affairs are of virtues or grants. And adding the two segments to merge them into one, delivers the benefit of giving evidence for Allah Ta’ala’s Divinity and supreme transcendence [from all attributes of creation], and all attributes of absolute perfection and magnificence. Then the conclusion and summary of the first phrase is that ALL transcendence and sanctification reverts to His Self, Subhanahu, and ALL attributes of absolute perfection and absolute magnificence are proven only for His Self, ‘Azza wa Jall.
And the conclusion of the second phrase is that all transcendence and sanctification are only for Allah. And the proving of absolute majesty and supremacy too is only for His Self, ‘Azza wa Jall, and it contains an indication towards the fact that absolute dissociation from ALL defects is only due to His absolute supremacy and majesty. Therefore, both phrases shall be heavy in the scales and are beloved to Ar-Rahman.
Furthermore, tasbiih (glorification [of Allah]) is the key to repentance; in fact, it is its cream and summary; as I have ascertained this in some letters. Then, tasbiih is the means of deleting sins and having mistakes pardoned. On this account too, it is heavy on the scales, and that which causes the scale of goodness to tip, and [it is] beloved to Allah, because Allah likes to forgive and pardon.
Furthermore, when the person who renders tasbiih (glorification) and hamd (praise) expresses His Divine Self as trascendent of those things not worthy of Him, and proves the attributes of absolute perfection and magnificence for His Divine Self – then it is hoped from Al-Karim Al-Wahhab (The Most Generous, The One Who grants abundantly) that He shall also purify the one who renders the tasbiih and grant him transcendence from blameworthy things, and create attributes of human perfection in the one performing the hamd, as Allah Ta’ala has stated
هَلْ جَزَاء الْإِحْسَانِ إِلَّا الْإِحْسَانُ
[Translation of meaning]: Is not the return for goodness, goodness? – Holy Quran 55:60
Both these phrases then, are necessarily heavy on the scales, as their repetition is the cause of sins being eliminated, and they are beloved to Ar-Rahman [i.e., supremely acceptable in His court], because due to them, good qualities are born.
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