Bab Ma 'ind an-Naas min al-Mubram huwa fil-Haqeeqat min al-Mu'allaq

What Appears Fixed to Some is in Reality Conditional

what to say about other actions? For this reason, whatever act is done purely for the pleasure of Allah (خَالِصَةً لِّوَجْهِ اللّٰهِ), and after performing every good deed, one should immediately pray to Allah that, "O Master! Whatever was done by me, the mistakes and shortcomings that have occurred from me in this, forgive them and, O Allah, accept it by Your grace. Although it is not worthy to meet the standard of Your liking. O Master! If You accept it by Your favor, then this is Your grace." ع سَرِ تَسْلِيْمِ خَمْ هے جو مِزَاجِ يار ميں آئے ۔ *The head of submission is bowed to whatever comes to the Beloved's mood.*

If you ask the truth, what are we and what are our deeds! When we are all God's creation, we are His servants, then اَلْعَبْدُ وَمَا مَلَكَتْ يَدَاهُ لِمَوْلَاهُ (The servant and whatever is in his possession belongs to his master).

جو کُچھ هے وہ آقا کا ÷ کُچھ بھى نہيں هے بندے کا (حضرت صديقى) *Whatever there is, belongs to the Master ÷ Nothing belongs to the servant (Hazrat Siddiqui)*

جان دی، دى هوئی اُسی كی تھى ÷ حق تو يه هے كه حق ادا نه هوا (غالب) *I gave my life, it was given by Him ÷ The truth is that the due right was not fulfilled (Ghalib)*

بَابٌ : فِىْ أَنَّ بَعْضَ مَاعِنْدَ النَّاسِ مِنَ الْمُبْرَمِ هُوَ فِى الْحَقِيْقَةِ مِنَ الْمُعَلَّقِ

قَالَ اللّٰهُ تَعَالٰى : فَلَوْلَا كَانَتْ قَرْيَةٌ اٰمَنَتْ فَنَفَعَهَا اِيْمَانُهَا اِلَّا قَوْمَ يُوْنُسَ - (آيت ٩٨ ۔ يونس) Translation: - Allah the Almighty says, "Has there been any such habitation whose belief brought them benefit in such a state, except the people of Yunus."

After the punishment has come, a prayer for forgiveness or repentance is not accepted. The people of Yunus thought that it was Taqdeer-e-Mubram, whereas it was still Muallaq. When they repented, the punishment was averted. Why was so much leniency shown to them? Because they had no leader. Yunus had left. Yunus too considered the impending punishment as Mubram. Whereas it was still Muallaq. For the awliya of Allah, an error in ijtihad (Khata-e-Ijtihadi) is possible, but not for Prophets. We do not call this a 'sin', we call it a 'slip' (zallat). A general command for punishment had reached Yunus (AS). The specific command for that time had not reached him. He thought that by delaying, they made Allah out to be false, he got angry and left. This was out of ghaira (protective jealousy). The people repented with utmost sincerity. They realized that when the Prophet has also left us, then destruction is certain. Therefore, they pleaded before God that now there is no one beside You. They prayed, repented, and the punishment was averted which was still Muallaq.

اَلدُّعَاءُ يَرُدُّ الْقَضَاءَ وَالْبِرُّ يَزِيْدُ فِى الرِّزْقِ فَاِنَّ الْعَبْدَ لَيُحْرَمُ الرِّزْقَ بِالذَّنْبِ يُصِيْبُهُ - (الحاكم فِى الْمُسْتَدْرَكِ عَنْ ثَوْبَانَ ـ كنز)

**Vocabulary:** يَرُدُّ: Turns back, averts, stops. قَضَاءٌ: Decree. بِرٌّ: Righteousness. يَزِيْدُ: Increases. ---

ذَنْبٌ: Sin.

Translation: - Hazrat Thawban (RA) narrates that, Prayer stops divine decree (some divine commands which are Taqdeer-e-Muallaq) and good deeds create increase (expansion) in sustenance. Thus undoubtedly the servant makes this sustenance forbidden for himself due to his bad deeds. (This hadith was narrated by Hakim in Al-Mustadrak from Hazrat Thawban and it is also in the first part of Kanz al-'Ummal on page 167.)

اَلدُّعَاءُ جُنْدٌ مِّنْ اَجْنَادِ اللّٰهِ مُجَنَّدَةٌ - يَرُدُّ الْقَضَاءَ بَعْدَ اَنْ يُبْرَمَ - (ابن عساكر عن نمير ابن اوس مرسلًا)

**Vocabulary:** جُنْدٌ: Army, military. Its plural is "أجناد" as well as "جنود". مُجَنَّدَةٌ: Gathered. مُرْسَلًا: "Hadith Mursal" is one in which from the final narrators, one or a half narrator has dropped out after the narration of the Tabi'i narrators.

Translation: - Hazrat Numayr bin Aws narrates that "Prayer is an army among the assembled ( محفوظ ) armies of Allah. It stops the divine decree, the conditional decree (which apparently seemed fixed/mubram)." (This was narrated by Ibn Asakir from Numayr bin Aws as Mursal).

Regarding the interpretation of "بَعْدَ اَنْ يُّبْرَمَ" I have deduced that "بَعْدَ اَنْ يُّبْرَمَ عِنْدَ النَّاسِ" اَلدُّعَاءُ جُنْدٌ مِّنْ اَجْنَادِ اللّٰهِ مُجَنَّدَةٌ - One conditional decree fights with another conditional decree. Fixed destiny (Taqdeer-e-Mubram) is not averted. Then what is the meaning of "mubram" here? The one which people were considering "mubram" and irrefutable, it is averted. (To say this audaciously that Allah the Almighty if He wants can even change Taqdeer-e-Mubram), he who says this considers Allah, God forbid, to be lacking in foresight.

اَكْثِرُوْا مِنَ الدُّعَاءِ فَاِنَّ الدُّعَاءَ يَرُدُّ الْقَضَاءَ الْمُبْرَمَ - (ابوالشيخ عَنِ انس - كنز پ ١ ص ١٦٠) Translation: - "Pray abundantly. Undoubtedly, prayer averts the fixed decree. Prayer also stands as a shield in front of Taqdeer-e-Mubram." (This hadith was narrated by Hazrat Abu al-Shaykh, meaning Abu Muhammad Abdullah bin Muhammad al-Ansari wal-Asbahani, from Hazrat Anas (RA) and it is also in Kanz al-'Ummal).

**الْقَضَاءُ الْمُعَلَّقُ** - The explanation of Taqdeer-e-Muallaq. قَالَ اللّٰهُ تَعَالٰى : يَمْحُوا اللّٰهُ مَايَشَاءُ وَيُثْبِتُ - (آيت ٣٩ - رعد) Translation: - Allah the Almighty says, "Whichever command Allah the Almighty wishes, He suspends it, alters it, and whichever He wishes ---