Bab fi Kamal Hikmatihi
The Perfection of Allah's Wisdom
...particle spreads in every corner of the world, in all these situations, that same Allah will bring to life that dead person whose bones or ashes may be scattered or together. And there can be no doubt in this, when one considers that the first time when there was neither bone nor skin, neither particle nor matter, at such a time and in such a state, when through various forms and stages from a drop of fluid (nutfa), a chewed-like lump (mudgha), a clinging clot (alaqa), formed and unformed (khalqa wa ghayr khalqa), then an infant, then a youth and an old man was made, then now that it has been made once, the sketch is ready, the model is present, then preparing the actual thing from this model is not difficult in any way, rather it is very easy now. It is famous that: Couplet "The painter draws the second image better than the first" (meaning the one who makes a copy draws the second image much better than before).
فِىْ كَمَالِ حِكْمَتِهِ وَ اِتْقَانِ صَنْعِهِ وَ أَنَّهُ أَعْطَى كُلَّ شَىْءٍ مَا تَقْتَضِيْهِ الْفِطْرَةُ
This section in this chapter is that Allah Almighty's wisdom is perfect. His creation is flawless, it is strong, and also that He bestowed upon everything the very power that was required according to its nature.
قَالَ اللّٰهُ تَعَالَى: وَلَوْ عَلِمَ اللّٰهُ فِيْهِمْ خَيْرًا لَّأَسْمَعَهُمْ وَلَوْ أَسْمَعَهُمْ لَتَوَلَّوْا وَّهُمْ مُّعْرِضُوْنَ - (آیت 23 - الانفال) Vocabulary:- *Law*: if. *La-asma'ahum*: surely He would have made them listen. *Tawallaw*: they will turn away, they will turn their backs. *Mu'ridhoon*: those who turn away.
Translation:- Allah Almighty says, *"If Allah had found even a little bit of good in those people and if it was in their nature to accept guidance, then surely (absolutely) He would have made them listen (to the words of guidance) (and they would have accepted, they would have become Muslims, but in Allah's knowledge their nature is defective. Therefore) even if He had made them listen, they would have turned away and gone back."*
وَقَالَ تَعَالَى: وَكُلُّ شَىْءٍ عِنْدَهُ بِمِقْدَارٍ - (آیت 8 - رعد) Translation:- Allah Almighty says: *"And everything with Allah is in a proper measure and quantity, the quantity of everything is fixed."*
وَقَالَ تَعَالَى: قُلْ كُلٌّ يَّعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَأَهْدَى سَبِيْلًا - (آیت 84 - بنی اسرائیل)
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Vocabulary: *Ya'malu*: (*'amila ya'malu 'amalan* - to do work) he works. *Shakilatihi*: his path, method. *Ahda*: one who receives more guidance. *Sabeelan*: path, way, method.
Translation:- And Allah Almighty says. *"O Prophet! Tell those people that everyone walks and acts according to his own nature, his own disposition, on his preferred path. So your Lord knows best who is on a straighter path."*
O friends! Everyone will act according to the dictates of their nature. For example, a thief will only steal, a dacoit will commit dacoity, an adulterer will commit adultery. It is impossible that a thief does not steal and a dacoit does not commit dacoity. Because his nature, his *A'yan-e-Thabita*, are compelling him to complete his actions according to the system of actions. Similarly, it is also impossible that a noble person steals, murders or commits dacoity. Because his *Ayn-e-Thabit*, his nature, the dictates of his disposition prevent him from these actions.
Let it be clear that human nature is of four types. One nature: "Good", it has two types. (1) *Ma'soom* (Infallible), from whom committing a sin is impossible. Such nature belongs to Prophets. The second type (2) does not commit sins but committing a sin is possible from him, such a person is called *Mahfooz* (Protected). نِعْمَ الْعَبْدُ صُهَيْبٌ لَوْ لَمْ يَخَفِ اللّٰهَ لَمْ يَعْصِهِ - *What an excellent servant Suhayb is, even if he did not fear God, he would not disobey God.* Such as the nature of the Imams and the great Awliya (saints). The second nature is that of a *Ta'ib* (repentant). He commits sins but ultimately repents and abandons the sins. The third nature is that of a *Murtad* (apostate). He does very good deeds but in the end dies in disbelief. The fourth nature, doing a good deed is not possible for him at all. Like Abu Jahl.
Couplet: The goodness of every good person is certainly eternal, whoever is bad, badness is permanently established from him. Where is "Jabr" (coercion) here? This is "Istilzam" (necessitation), the necessary will remain attached to the necessitating. (Mi'yar al-Haqq Manzoom Hasrat Siddiqui)
"Jabr": meaning the restriction by an external force. "Istilzam": being naturally necessary and essential. Like coldness for ice.
وَقَالَ اللّٰهُ تَعَالَى: وَكُلَّ شَىْءٍ فَصَّلْنَهُ تَفْصِيْلًا O وَكُلَّ إِنْسَانٍ اَلْزَمْنُهُ طَئِرَهُ فِىْ عُنُقِهِ O (آیت 12، 13 - بنی اسرائیل) Vocabulary:- *Alzamna*: We made necessary. *Ta'irahu*: his record of deeds. *Unuq*: neck.
Translation:- And it is the command of Allah Almighty that We created everything separately and with detail, and We have made the deeds of every human being necessary
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hang like a necklace around his neck.
O friends! Allah Almighty made a thief a thief and an honest man (*sahu*) an honest man. It has neither happened nor will it ever happen that an honest man commits a theft. If this is accepted, then ignorance would be necessitated in the Maker. Because He created contrary to the model. (Meaning, according to the model of a thief, a thief, and according to the model of an honest man, an honest man) or that thing was made contrary to the intention (meaning He wanted to make something and something else was made). Suppose a painter wanted to make a "horse" but it became a "donkey", this is a major defect. Therefore, Allah Almighty is pure and exempt from these flaws. He created a murderer so that he murders. Along with this, it is also in his *A'yan-e-Thabita* that the police arrest him, the judge compiles the case and presents it to the ruler, and the ruler of the court issues the verdict of Qisas or the death penalty. Thus, just as Zaid murdered, he also received punishment in the same way. Neither taking Qisas from Zaid is oppression or cruelty, nor is Zaid's act of murdering contrary to the dictates of his disposition.
Couplet: Allah created everyone with understanding, God also knew the reality of everyone. Hasrat, Allah is the Absolute Wise, He bestowed upon everyone what they deserved. (Hasrat Siddiqui)
In any case, the creation of different things in the drama of the world is necessary. If the character, the role of a "bad person" is not created in a drama, then that drama is defective. That picture is also defective in which there is no "shade". Making and showing all these things is the perfection of power and absolute wisdom.
وَقَالَ تَعَالَى: لَهُ مَقَالِيْدُ السَّمٰوَاتِ وَالْأَرْضِ يَبْسُطُ الرِّزْقَ لِمَنْ يَّشَاءُ وَيَقْدِرُ إِنَّهُ بِكُلِّ شَىْءٍ عَلِيْمٌ - (آیت 12 - الشوریٰ) Vocabulary:- *Maqaleed*: plural of *miqlad*, keys. Keys refer to the means and methods through which things can be obtained. Every single Name of Allah is a key. It is through the effect of the Divine Names that these things are obtained. *Yabsutu*: he expands, he opens, he increases. *Yasha'u*: he wishes/wants. *Liman yasha'u*: for whomsoever He wishes. *Yaqdiru*: sets the measure, the proportion. (Meaning, restricts).
Translation:- *"And the command of Allah is also thus, that in His control are the keys of the heavens and the earth. He gives abundant provision to whomever He wills and reduces it for whomever He wills. He knows everything well. (He is perfectly aware of everyone's disposition. The correct knowledge of everything belongs only to Allah Almighty").*
It is our experience that some pious servants of Allah are living in hardship and destitution, while some rebellious and disobedient individuals are enjoying a prosperous living. They have bungalows and mansions to live in, and cars, horses, motors, and planes to travel in. Uncountable servants for their service. The condition of their wealth is such that even after spending freely without hesitation, their safes are overflowing. After all, why is there this difference? Its answer is that there is a big difference between the standard of living and the standard of humanity. The more the beloved is tested, the more love will increase. It is obvious that in the test...
[Header] Kitab al-Iman
The path of crossing over is full of hardships, losses, pain, suffering, and the dark clouds of grief and sorrow; crossing it is not the job of every whimsical person. Rather, [Poem] Those whose ranks are higher, for them the difficulty is also greater. The standard of humanity, in the words of the late Zafar, is that: [Poem] O Zafar! Do not consider him a human being, no matter how intelligent and perceptive he may be, Who does not remember God in moments of pleasure, and who lacks the fear of God in moments of anger.
If a human being spends the moments of luxury in heedlessness or detached from God, then he is not a human but worse than an animal. Because animals too remain busy in the praise and glorification of Allah Ta'ala. The parrot continuously repeats "Hu" and the dove coos only in His remembrance. In short, all birds, grazing beasts, and predators are singing the praises of this true God. But the heedless human being, in the intoxication of wealth, remains forgetful of the remembrance of his Benefactor, his Creator, his Giver. Alas! [Poem] *Fikr-e-ma dar kar-e-ma azaar-e-ma* (Our own thinking in our affairs is our torment).
قَالَ اللهُ تَعَالَى: فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ ۔ (آیت ۳۰۔ روم) *And Allah Ta'ala says: "[Adhere to] the Fitrah of Allah upon which He has created [all] people. No change should there be in the creation of Allah. That is the correct religion, but most of the people do not know." (Verse 30 - Ar-Rum)*
Vocabulary: فِطْرَتَ (Fitrat): creation, nature, disposition. فَطَرَ (Fatara): created. خَلْقٍ: فَطَرَ يَفْطُرُ فَطْرًا (Khalqin: Fatara Yafturu Fatran): to make, to originate. اَلْقَيِّمُ (Al-Qayyim): correct, straight, established.
Translation: And Allah Ta'ala says that: This is the Fitrah of Allah, divine nature, the habit of Allah, natural constancy, the realities of things upon which Allah created people. There can be no change of any kind in His creation. This is the established Deen, the straight path, but most people are unaware, ignorant.
O friends! The need for change in a thing would only arise if either there is a defect in the thing itself or if its presence in that state causes harm to other things in the environment. Otherwise, the thought of changing a good thing cannot enter a serious mind. And also remember that not everyone can be aware of the goodness of a thing. Only an expert of the art has this right, otherwise the example would be: [Poem] *Kar-e-boozina neest najari* (Carpentry is not a monkey's job). Therefore, the one who finds faults in the things created by Allah here needs to be more knowledgeable and expert than Allah Himself. Otherwise, how would an amateur know for what purpose that crafted thing has been made? [Poem] *Qadar-e-jauhar shah bidanad ya bidanad jauhari* (The value of a gem is known either by the king or the jeweler). In any case, we should fulfill our duty. And whatever is written in Taqdeer will certainly happen. It is a great mistake to live in a hut and cook up thoughts of a royal palace.
وَقَالَ اللهُ تَعَالَى: رَبُّنَا الَّذِي أَعْطَى كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَى ۔ (آیت ۵۰۔ طہ) *And Allah Ta'ala says: "Our Lord is He who gave each thing its form and then guided [it]." (Verse 50 - Ta-Ha)*
Vocabulary: أَعْطَى (A'ta): granted, gave. ثُمَّ (Thumma): then. هَدَى (Hada): guided, showed the way.
Translation: And Allah Ta'ala says (through the tongue of Musa): Our Lord is He who honored everything with the wealth of creation,
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