Interpretation of Huda Volume 2

Interpretation of Hadi Vol. 2, Section 2
Chapter Seven: The Completeness of Love

Interpretation and Exegesis:

In the name of Allah, the Most Gracious, the Most Merciful

Chapter Seven: Interpretation and Exegesis of “Bismillah”

The phrase “Bismillah” is the initial invocation and no other expression can replace it. Some begin their speech with “He” (Huwa) and consider it the first and most beautiful of names, as “He” is a name that encompasses all names in an abstract form. However, “He” is the name of the hidden, the pronoun of the essence, which signifies an inwardness. The beginning of a statement requires a name that is manifest, an outwardly clear name that encompasses all other names in detail. Thus, it requires a name that is outwardly clear, not a pronoun like “He”, which signifies the hidden, and is not suitable for starting a discourse. The name “Bismillah” is the most suitable as it opens all doors.

It would not be appropriate to begin with “La ilaha illa Allah” (There is no god but Allah) because although “Allah” is the first and apparent name, it is not the entirety of the beginning or the whole of the apparent. Moreover, it begins with a negation, which does not suit an opening.

The phrase “Al-Hayy Al-Qayyum” (The Ever-Living, The Sustainer) could also be considered as referring to divine life, yet it is not fully manifest at the outset. “Al-Hayy” signifies the initial meaning of life, but does not embody the full beginning. Thus, “Bismillah al-Rahman al-Rahim” is the only invocation that can appropriately commence any task, and any invocation other than this is unfit for an opening.

The noble hadith “Any important matter that does not begin with ‘Bismillah’ is cut off” further supports this. The hadith from Imam Ali (as) also emphasizes: “When a servant wants to read or perform a task, they should say: ‘Bismillah al-Rahman al-Rahim,’ as it blesses the task for them.”

The emphasis in the hadith “it blesses the task” suggests that the recitation of “Bismillah al-Rahman al-Rahim” at the beginning of any task holds not only a doctrinal significance, but also an emotional and ethical one. It is a name that bestows blessings upon the task, reflecting the performer’s intent to begin their actions with the greatest and most exalted name, thereby endowing the task with greatness, whether it is a verbal act, a physical action, or even a spiritual endeavor.

In explanation of this, “Bismillah al-Rahman al-Rahim” is the most sacred and complete form of invocation. Its recitation makes things blessed, and neglecting it leads to misfortune as a form of atonement for one’s sins. The hadith mentions that if a person fails to say “Bismillah” when beginning a task, they will face hardship to purify them before they meet their end.

The key point is that “Bismillah” is the primary invocation that should open any task. The hadith that advises beginning with praise for Allah or other similar instructions suggests a relative beginning, but the true and real beginning is uniquely found in “Bismillah.” This is an obvious premise in these narrations. Every surah in the Qur’an, except for Surah At-Tawbah, begins with “Bismillah al-Rahman al-Rahim.” Similarly, the grand supplication “Jushan Kabir” begins with the phrase “Allahumma” but is essentially a variation of “Bismillah al-Rahman al-Rahim.”

The invocation “Bismillah al-Rahman al-Rahim” is the key to all hidden treasures in the Divine Throne. It is a powerful, sacred phrase that brings success, blessings, and protection. Its repeated recitation has a transformative effect on both the material and spiritual worlds. Its power is immense, and it serves as the ultimate remembrance that can suffice in spiritual practices if done properly.

The Most Excellent of Divine Verses
“Bismillah al-Rahman al-Rahim” is considered the most superior of divine verses and the most exalted revelation from Allah. As evident from the narrations, it holds a position higher than other “Chapter 7: The Completeness of Love”

Interpretation and Explanation:

(In the Name of Allah, the Most Compassionate, the Most Merciful)

This chapter is the explanation of the words of “Bismillah,” a phrase that initiates every important act in Islamic teachings, holding profound significance. The discussion here explores the deeper meanings of the phrase, beginning with its importance.

• Bismillah: This phrase is a beginning, an initiation, and no other phrase can replace it at the start of any action. Some may begin with the word “Huwa” (He), considering it the first and most beautiful name. However, “Huwa” is a pronoun representing a collective of names in an abstract form. It refers to the hidden aspect, a pronoun that has ambiguity, representing the unseen and ultimate essence. On the other hand, starting with a name that reflects clarity, appearance, and detail, like “Bismillah” is more appropriate. It is an open, visible name, one that gathers all the divine names in a detailed manner.
• The phrase “La ilaha illallah” (There is no god but Allah), although significant, is not suitable to begin with, as it starts with negation, which makes it less fitting for an initiation. Furthermore, it ends with “Allah,” which is a name that represents the final point, whereas “Bismillah” brings the whole set of divine names to the beginning.
• The names “Al-Hayy” and “Al-Qayyum” (The Ever-Living, The Sustainer) while manifest, are not fully appropriate as starting names, because the term “Al-Hayy” is primarily conceptual. Hence, the phrase “Bismillah al-Rahman al-Rahim” stands out as the ideal starting phrase for any task.

The Importance of Bismillah:

The phrase “Bismillah” is so significant that it has been prescribed to be recited at the beginning of any important matter. A narration says:

“Any significant task that does not begin with the name of Allah is doomed.”

And it is emphasized that when one begins a task or a reading, saying “Bismillah al-Rahman al-Rahim” brings divine blessings to the act.

The importance of reciting “Bismillah” is not only because of its spiritual meaning, but also because of its impact on the heart and soul. When recited, it brings barakah (blessing), and any act, whether it is outward or inward, becomes dignified and honored. The mention of the name of Allah elevates the task, whether it’s a verbal or physical act. The presence of this name shows respect and veneration for the divine.

It is also mentioned that every chapter of the Quran (except Surah Bara’ah) begins with “Bismillah al-Rahman al-Rahim”. This serves as a mark of initiation and perfection. If nothing else had been revealed in the Quran except for this phrase, it would have been sufficient for the believers. In other words, “Bismillah” represents the essence of creation and divine wisdom, making it the most perfect and comprehensive invocation.

The Phrase as the Key to Divine Treasures:

“Bismillah al-Rahman al-Rahim” is seen as the key to divine treasures in the heavens, a gateway to unlocking blessings and protection. A narration states:

“Indeed, Bismillah is a treasure from the divine kingdom. The Prophet Muhammad (peace be upon him) said that it is a gift and a blessing specifically granted to him. Even Prophet Solomon (peace be upon him) was given the power of Bismillah to use in his mission, such as when Queen Bilqis received a letter from him beginning with Bismillah al-Rahman al-Rahim.”

The key points from this narration are:

1. Bismillah is a unique gift that Prophet Muhammad (PBUH) received from Allah, making it more sacred and powerful than any other phrase.
2. The phrase Bismillah carries immense spiritual power. It is not just an initiation but a treasure that can affect the very fabric of reality.

Spiritual and Mystical Influence of Bismillah:

From a mystical perspective, repeating “Bismillah al-Rahman al-Rahim” has a transformative effect on the soul. The repetition of this sacred name invokes spiritual protection and guidance. It aligns the individual with the divine will and brings inner peace and clarity. However, its use is not to be taken lightly. As with all sacred practices, one must approach it with humility and understanding of its deeper meanings.

It is a phrase that, when used with the correct intention and preparation, can influence not only the person reciting it but also the environment around them. The phrase is a form of spiritual magnetism, drawing blessings and divine mercy.

In summary, “Bismillah al-Rahman al-Rahim” is a cornerstone of spiritual practice, representing the initiation of any endeavor with divine blessing. It is a name that opens doors to understanding, and the constant recitation of it ensures the soul’s connection to the divine presence, providing both material and spiritual fulfillment.

“Chapter 8: The Purity of the Heart”

Interpretation and Explanation:

(In the Name of Allah, the Most Compassionate, the Most Merciful)

This chapter delves into the importance of purity of the heart in the spiritual journey, emphasizing that a pure heart is the key to understanding the true meaning of divine wisdom and receiving Allah’s blessings. A heart that is free from spiritual ailments is open to receiving Allah’s light and grace.

• Purity of the Heart: In Islamic spirituality, the heart is often referred to as the seat of faith and understanding. The Prophet Muhammad (PBUH) said, “Indeed, in the body is a lump of flesh. If it is sound, the whole body is sound, but if it is corrupted, the whole body is corrupted. That lump of flesh is the heart.” (Sahih Bukhari). This hadith highlights the centrality of the heart in maintaining spiritual and moral integrity.
• Corruption of the Heart: The heart can be corrupted by various factors, including pride, envy, greed, and arrogance. These negative traits prevent a person from attaining spiritual purity and closeness to Allah. The heart must be cleansed of these impurities through repentance, self-reflection, and regular acts of worship.
• The Role of Dhikr (Remembrance of Allah): A key practice for purifying the heart is dhikr, or the remembrance of Allah. By constantly invoking Allah’s names and reflecting on His attributes, the heart becomes attuned to His presence. Allah says in the Qur’an, “Verily, in the remembrance of Allah do hearts find rest.” (Qur’an 13:28). Dhikr acts as a spiritual medicine that heals the heart, allowing it to become receptive to divine guidance and tranquility.
• Sincerity in Worship: Purity of heart is also tied to the sincerity with which one engages in worship. Actions done without sincerity are empty and hollow, whereas acts of worship performed with a pure heart are rewarded abundantly by Allah. The sincerity of one’s intentions, known as ikhlas, ensures that the heart remains free from any form of hypocrisy or insincerity.

The Spiritual Journey of Purification:

The process of purifying the heart is not instantaneous; it is a lifelong journey that requires continuous effort, dedication, and striving for self-improvement. This journey is often referred to as the tazkiyah, which means spiritual purification.

• Repentance (Tawbah): One of the first steps in the purification of the heart is seeking repentance for past wrongdoings. By acknowledging one’s mistakes and turning to Allah in repentance, a person cleanses the heart from the stains of sin. Allah, in His infinite mercy, is always ready to forgive those who sincerely repent and seek His forgiveness.
• Compassion and Humility: The purified heart is characterized by compassion, humility, and a sense of gratitude. A heart that is humble recognizes its dependence on Allah and remains free from arrogance. Similarly, compassion towards others fosters a connection with Allah, as it reflects His mercy and kindness.
• Avoiding Spiritual Neglect: Spiritual neglect, such as turning away from prayer, neglecting the Qur’an, or failing to engage in acts of charity, leads to the gradual weakening of the heart. The purified heart is nourished by regular acts of worship, as they keep it alive and receptive to Allah’s mercy. Regular prayer (salah), fasting (sawm), and charity (zakat) are essential practices that ensure the heart remains pure and close to Allah.

The Role of Gratitude (Shukr) in Purification:

Gratitude is a fundamental characteristic of a purified heart. The Qur’an repeatedly calls upon believers to express gratitude to Allah for His countless blessings:

“If you are grateful, I will surely increase your favor upon you.” (Qur’an 14:7)

• The Impact of Gratitude: Gratitude brings a sense of peace and contentment to the heart. When a person is truly grateful to Allah, they become less focused on worldly desires and more attuned to the blessings they already possess. This shift in focus purifies the heart and fosters a deep sense of inner peace.
• Living a Life of Contentment: A grateful heart is content and satisfied with Allah’s decree. Even in times of hardship or loss, a grateful person remains patient, trusting in Allah’s wisdom and mercy. This attitude of gratitude shields the heart from resentment, anger, and dissatisfaction, all of which corrupt the spiritual state.

The Importance of Ties with Others:

Another important aspect of purifying the heart is maintaining good relationships with others. The Prophet Muhammad (PBUH) emphasized the importance of sincerity and kindness in dealings with others:

“None of you truly believes until he loves for his brother what he loves for himself.” (Sahih Bukhari)

• Sincerity in Relationships: Purification of the heart also entails being sincere in relationships and avoiding envy, hatred, or backbiting. These negative emotions can taint the heart and hinder spiritual growth. Instead, one should strive to foster positive and supportive relationships that are based on mutual respect, love, and understanding.
• The Power of Forgiveness: A key element in purifying the heart is the ability to forgive. Holding onto grudges and harboring resentment poisons the heart and prevents it from growing spiritually. The Prophet Muhammad (PBUH) said, “Whoever does not forgive others, Allah will not forgive them.” By letting go of past hurts and forgiving those who have wronged us, we purify our hearts and draw nearer to Allah’s mercy.

The Final Stage: The Illuminated Heart

The purified heart reaches its highest stage when it is illuminated with the light of Allah. This is the ultimate goal of the spiritual journey. The illuminated heart is one that sees the world through the lens of divine wisdom, recognizing Allah’s hand in every aspect of life. This heart is filled with love for Allah and His Messenger, and it remains steadfast in its devotion to Him.

In summary, purity of the heart is a crucial aspect of spiritual growth. It requires constant effort to cleanse the heart of negative traits, seek forgiveness for past mistakes, maintain humility, and cultivate gratitude. Through consistent worship, sincere repentance, and positive interactions with others, the heart becomes purified, allowing it to shine with the light of Allah’s guidance. The journey of purification is continuous, and its reward is a heart that is in harmony with the divine will.

Chapter 9: The Path of Patience (Sabr)

Interpretation and Explanation:

(In the Name of Allah, the Most Compassionate, the Most Merciful)

This chapter explores the concept of patience (sabr), which is a cornerstone of Islamic spirituality and a necessary virtue for anyone seeking closeness to Allah. Patience is not merely about enduring hardship; it is an active quality that involves maintaining faith, trust, and a positive outlook, regardless of the challenges that arise in life.

• The Nature of Patience: In Islam, patience is viewed as a form of worship and is rewarded by Allah. The Qur’an speaks about the virtue of patience in numerous places, urging believers to persevere through difficulties with a sense of gratitude and trust in Allah’s wisdom. Allah says in the Qur’an: “O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Qur’an 2:153).
• Patience in the Face of Adversity: Life is full of trials, and patience is required to navigate through them. Whether it be in the face of illness, loss, financial difficulties, or interpersonal conflicts, a believer’s response to these challenges should be grounded in sabr. True patience means not just enduring hardship, but doing so while maintaining trust in Allah and seeking His help through prayer and supplication.
• The Reward of Patience: Allah promises an immense reward for those who practice patience. The Prophet Muhammad (PBUH) said, “Whoever is patient, Allah will grant him patience. No one has been given anything better and more abundant than patience.” (Sahih Bukhari). This reward is not limited to worldly gains but extends to spiritual fulfillment and eternal reward in the Hereafter.

The Different Types of Patience:

There are several ways in which patience manifests in a believer’s life, and each form holds a significant place in the journey of faith.

1. Patience in Worship: One of the most important types of patience is the patience required in fulfilling the acts of worship prescribed by Allah. This includes maintaining consistency in daily prayers, fasting during Ramadan, giving charity, and performing acts of kindness. It requires discipline, focus, and a heart that is not distracted by worldly temptations.
2. Patience in Times of Hardship: Another type of patience is the ability to remain steadfast during times of hardship or suffering. Whether it’s illness, loss, or financial difficulties, a believer who practices patience knows that these tests are a part of Allah’s plan, and they accept them with grace, without complaining. The Qur’an reassures the believer in times of hardship: “And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits. But give good tidings to the patient.”(Qur’an 2:155)
3. Patience in the Face of Temptation: Temptations and desires can lead a person astray if not controlled. Patience is required in resisting these temptations—whether it is the temptation to sin or to pursue worldly desires that distract from spiritual growth. This form of patience is necessary for safeguarding the heart and soul, ensuring that a believer remains focused on Allah’s path.
4. Patience with Others: This type of patience refers to the ability to maintain calm and understanding in interactions with others, especially in situations where others may test your patience. It is important to approach these situations with empathy, avoiding anger or frustration. The Prophet Muhammad (PBUH) said: “The strong man is not the one who is able to overpower others, but the one who controls himself when angry.” (Sahih Bukhari). Patience in relationships helps to maintain peace and fosters harmony.

The Importance of Patience in Strengthening Faith:

Patience is intricately linked with iman (faith). When a believer practices patience, they not only grow in their ability to endure but also strengthen their faith and connection with Allah. The act of patiently enduring challenges encourages a deeper reliance on Allah, fostering a greater trust in His plan.

• Patience as a Sign of Trust in Allah: The foundation of patience is trust in Allah’s wisdom. When a believer faces difficulty, they may not understand why they are being tested, but they trust that Allah knows what is best for them. This trust allows them to face adversity with courage and without despair. Allah promises: “And it may be that you dislike something although it is good for you, or that you love something although it is bad for you. And Allah knows while you do not know.”(Qur’an 2:216)
• The Role of Prayer (Salah): In moments of difficulty, one of the best ways to maintain patience is to turn to prayer. Salah serves as a means of both seeking comfort and expressing gratitude for Allah’s wisdom. It is a time to ask for strength and perseverance. The Qur’an commands: “And seek help through patience and prayer.” (Qur’an 2:45). This emphasizes the power of prayer to provide inner peace and resolve.
• Patience as an Act of Worship: Patience transforms hardship into an act of worship. When a believer practices patience with sincerity, they earn the pleasure of Allah. Patience is not merely about enduring suffering, but about maintaining a positive attitude, making supplications, and continuing in worship, all while placing trust in Allah’s plan.

Practical Steps to Cultivate Patience:

While patience is a virtue that requires divine assistance, there are also practical steps a person can take to cultivate this trait:

1. Regular Remembrance of Allah (Dhikr): Engaging in dhikr helps to maintain a calm and steady heart, making it easier to exercise patience during trials. Reciting Quranic verses, especially those that relate to patience and perseverance, serves as a reminder of Allah’s promises and wisdom.
2. Reflecting on the Lives of the Prophets: The lives of the Prophets, especially Prophet Job (Ayyub), are full of examples of patience in the face of immense trials. Reflecting on their stories can serve as an inspiration to persevere through one’s own difficulties. The Qur’an says: “And remember Our servant Job, when he cried to his Lord, ‘Indeed, adversity has touched me, and You are the most merciful of the merciful.'” (Qur’an 21:83)
3. Seeking Support from the Community: Patience becomes easier when a believer has the support of their family and community. Seeking counsel from those who have experienced similar hardships can provide comfort and guidance. Maintaining good relationships with fellow believers can provide encouragement and shared strength.

Conclusion:

Patience (sabr) is one of the most important qualities that a believer can develop. It is a virtue that not only helps one endure the challenges of life but also strengthens faith, deepens trust in Allah, and leads to spiritual growth. The Qur’an and Hadith are full of reminders about the importance of patience, urging believers to remain steadfast and rely on Allah’s mercy. By practicing patience in all aspects of life—whether in worship, hardship, or interactions with others—a believer is able to attain the pleasure of Allah and ultimately find peace in this world and the next.

Chapter 10: The Path of Gratitude (Shukr)

Interpretation and Explanation:

(In the Name of Allah, the Most Compassionate, the Most Merciful)

This chapter discusses the profound importance of gratitude (shukr) in Islam, which is not only an acknowledgment of Allah’s blessings but also a vital part of spiritual growth. Gratitude is seen as both a state of mind and a way of life, requiring believers to express thankfulness through actions, words, and feelings. The Prophet Muhammad (PBUH) emphasized the need to be grateful to Allah in every circumstance, recognizing His mercy and gifts, both big and small.

• The Essence of Gratitude: Gratitude in Islam is more than a verbal expression of thanks. It is a complete acknowledgment of Allah’s kindness and an essential part of faith. Allah says in the Qur’an: “If you are grateful, I will surely increase your favor upon you…” (Qur’an 14:7). This verse emphasizes that gratitude leads to an increase in blessings from Allah. Gratitude is not just about acknowledging blessings, but about using them in ways that please Allah.
• Gratitude in Adversity: While it is easy to be grateful when life is comfortable, true gratitude is shown in times of difficulty. Allah commands believers to thank Him in both good and bad times. Gratitude during hardship demonstrates the believer’s trust in Allah’s wisdom and His ability to bring good out of difficult situations.
• The Reward of Gratitude: Allah promises that those who are grateful will receive His abundant blessings. The Qur’an teaches that gratitude is a form of worship: “And when your Lord proclaimed: ‘If you give thanks, I will give you more; but if you are thankless, My punishment is indeed severe.'” (Qur’an 14:7).

The Importance of Gratitude in Strengthening Faith:

Gratitude is closely intertwined with iman (faith). Being grateful increases a believer’s connection to Allah and helps nurture a positive outlook on life. By recognizing Allah’s blessings, the heart grows in love for Him, and the believer becomes more mindful of Allah’s constant care and provision.

• Gratitude and Humility: Gratitude in Islam also requires humility. A person who is truly grateful recognizes that all blessings come from Allah and not from their own efforts or abilities. This awareness fosters humility, as the believer knows that without Allah’s mercy, they would have nothing. The Prophet Muhammad (PBUH) said: “Whoever does not thank people has not thanked Allah.” (Tirmidhi). This teaches us that gratitude is a social virtue, and showing appreciation to others for their help and kindness is part of being grateful to Allah.
• Gratitude and Contentment: Gratitude leads to contentment in life. The more a person focuses on the blessings they have, the less they feel the need to complain or desire what others have. This contentment brings peace and satisfaction, knowing that Allah has given exactly what is best for each individual. The Qur’an reminds us: “Do not covet what We have given some of you over others. But ask Allah for His bounty.”(Qur’an 4:32)
• Gratitude in Worship: Showing gratitude through acts of worship is one of the highest forms of thankfulness. Performing the five daily prayers (salah), fasting during Ramadan, paying zakat (charity), and other acts of worship are ways to express thankfulness to Allah. Gratitude is not just in words but in action, in using the gifts Allah has given to serve Him and others.

The Different Forms of Gratitude:

Gratitude can be expressed in various ways, both internally and externally. Islam teaches that showing gratitude involves sincerity in the heart, acknowledgment through words, and expressions of thankfulness through actions.

1. Gratitude in the Heart: The first and most important form of gratitude is to feel it in one’s heart. Acknowledging Allah as the Source of all blessings and understanding that every good thing in life is from Him is the foundation of gratitude. This internal gratitude leads to humility and awareness of Allah’s mercy.
2. Gratitude in Words: The next step is to verbalize one’s gratitude. Regularly saying “Alhamdulillah” (All praise is due to Allah) or other phrases of praise strengthens the connection with Allah and serves as a reminder of His blessings. The Prophet Muhammad (PBUH) said: “He who does not thank the people, does not thank Allah.” (Tirmidhi). Thus, being thankful through words towards both Allah and others is highly encouraged.
3. Gratitude in Actions: Gratitude should also be demonstrated through one’s actions. This means using Allah’s blessings in ways that are pleasing to Him. For example, using wealth to help those in need, using knowledge to benefit others, and maintaining good character are all ways of showing gratitude to Allah.

Practical Steps to Cultivate Gratitude:

Cultivating gratitude requires both intention and action. Here are some practical steps to develop a heart filled with gratitude:

1. Reflect on Allah’s Blessings: One of the best ways to cultivate gratitude is to take time each day to reflect on the countless blessings Allah has provided. Whether it’s health, family, sustenance, or guidance, recognizing these gifts encourages a grateful heart.
2. Make Dhikr Regularly: Engaging in the remembrance of Allah through dhikr (remembrance) helps remind the believer of Allah’s mercy and blessings. Simple phrases like “Alhamdulillah” (All praise is due to Allah), “SubhanAllah” (Glory be to Allah), and “Allahu Akbar” (Allah is the Greatest) can be repeated throughout the day to maintain a grateful attitude.
3. Share Your Blessings: Grateful people are generous people. Sharing the blessings Allah has given—whether it’s wealth, time, or knowledge—is one of the clearest signs of gratitude. The Prophet Muhammad (PBUH) said: “The best of people are those who are most beneficial to others.” (Daraqutni).
4. Express Gratitude to Others: As the hadith suggests, part of being grateful to Allah is being grateful to those who help or bless us. Expressing appreciation for the kindness of others deepens our relationships and strengthens community ties.
5. Be Grateful in Times of Hardship: While it is easy to be grateful when everything is going well, true gratitude is tested in difficult times. When faced with challenges, remember that Allah’s wisdom is beyond our understanding and that hardship can be a means of purification and reward. Reflecting on the patience and gratitude of the Prophets during adversity can inspire strength and perseverance.

Conclusion:

Gratitude (shukr) is one of the most important virtues in Islam. It nurtures the heart, strengthens the relationship with Allah, and transforms every moment of life into an opportunity for worship. By recognizing Allah’s countless blessings, both in times of ease and difficulty, and expressing gratitude through words, actions, and intentions, a believer increases their faith and earns the pleasure of Allah. Gratitude is not only a sign of contentment, but it is also a key to unlocking more blessings in this world and the Hereafter.

Chapter 11: The Path of Patience (Sabr)

Interpretation and Explanation:

(In the Name of Allah, the Most Compassionate, the Most Merciful)

In this chapter, we explore the virtue of patience (sabr), one of the most essential qualities that a believer must cultivate. Patience is not merely about enduring hardship but also about maintaining steadfastness in faith, trust in Allah’s plan, and striving for what is right, despite the challenges.

• The Meaning of Patience: In Islam, sabr refers to the ability to endure life’s trials, whether they be personal, physical, emotional, or spiritual. It is the ability to maintain a sense of composure and trust in Allah during moments of hardship. The Qur’an instructs: “And be patient, for indeed, Allah is with those who are patient.”(Qur’an 8:46). This highlights that patience is not just about passive endurance, but a proactive approach to maintaining faith and seeking Allah’s assistance during challenges.
• Patience in the Face of Adversity: Every individual will face trials in life—whether through illness, loss, financial difficulties, or personal struggles. Islam teaches that these trials are a means of purification and spiritual growth. The Prophet Muhammad (PBUH) said: “Whoever Allah intends good for, He inflicts him with trial.” (Bukhari). Thus, a person who is tested should view it as an opportunity to strengthen their relationship with Allah and seek His mercy.
• Patience and Reward: The Qur’an makes it clear that the reward for patience is great. Allah promises that those who are patient will be rewarded abundantly, both in this life and in the Hereafter. “Indeed, the patient will be given their reward without account.”(Qur’an 39:10). This immense reward is a motivation for believers to remain steadfast, knowing that Allah’s recompense is beyond measure.

The Virtue of Patience in Different Contexts:

Patience is required in various aspects of life, and Islam teaches that the believer must demonstrate patience in different circumstances. Here are the key types of patience mentioned in the Islamic tradition:

1. Patience in Worship: One must remain patient in carrying out acts of worship, especially when they become difficult or burdensome. The five daily prayers, fasting in Ramadan, and performing good deeds require consistent effort, and a believer must remain patient in fulfilling these obligations. The Qur’an encourages: “And those who say, ‘Our Lord, do not impose blame upon us if we forget or make a mistake. Our Lord, and lay not upon us a burden like that which You laid upon those before us.'”(Qur’an 2:286). Here, patience in worship is emphasized, even when faced with challenges.
2. Patience in Facing Hardship: The believer is also required to remain patient when facing trials and tribulations. This includes patience in personal losses, illness, injustice, and every hardship that comes in life. It is important for the believer to remember that all difficulties are part of Allah’s divine plan, and through patience, they will grow closer to Allah.
3. Patience in Avoiding Sin: Patience is also required in resisting temptation and avoiding sinful actions. The Prophet Muhammad (PBUH) said: “Whoever protects his private parts, Allah will make him successful.” (Bukhari). To avoid sin, one must be patient in resisting desires and impulses that lead to wrongdoing.
4. Patience in the Path of Knowledge: Seeking knowledge requires patience, as it involves overcoming obstacles, persevering in study, and sometimes facing difficulties in the learning process. The Prophet Muhammad (PBUH) said: “The seeking of knowledge is an obligation upon every Muslim.” (Ibn Majah). Patience in acquiring knowledge is an essential part of developing wisdom.

The Role of Patience in Strengthening Faith:

Patience is deeply connected to faith (iman) in Islam. It is a manifestation of trust in Allah and submission to His will. When a person remains patient, they are expressing their belief that Allah’s wisdom and plan are greater than any immediate trial or suffering.

• Patience and Tawakkul (Trust in Allah): True patience is coupled with tawakkul, or trust in Allah. This means that the believer recognizes their own limitations and relies on Allah’s strength and guidance. Patience without tawakkul can lead to frustration and despair, but with trust in Allah’s plan, the believer can face any challenge with a peaceful heart.
• The Reward for Patience: The Qur’an emphasizes the great reward for patience. Allah promises that those who are patient will be granted a high status in Paradise, and they will be rewarded for their perseverance. “Indeed, Allah is with the patient.”(Qur’an 2:153). In moments of difficulty, this reminder serves as a source of comfort and strength.
• The Example of the Prophets: The lives of the Prophets serve as the ultimate examples of patience. From Prophet Ayyub (Job), who suffered great physical and emotional hardship, to Prophet Muhammad (PBUH), who endured immense persecution, the patience of the Prophets teaches us how to remain steadfast in our faith. Their stories inspire the believer to remain patient in all circumstances.

Practical Steps to Cultivate Patience:

Patience is a quality that can be developed with effort and intention. Here are some practical steps to cultivate patience in daily life:

1. Strengthen Your Relationship with Allah: The foundation of patience is trust in Allah. Strengthening your connection to Allah through regular prayer (salah), dhikr (remembrance of Allah), and seeking His help through supplication (dua) can help you remain patient in difficult times.
2. Reflect on Past Trials: Think about past difficulties and how you overcame them with patience. This reflection can help you see how Allah’s wisdom prevails and how your own patience brought you closer to Him.
3. Practice Self-Control: Patience often requires self-discipline. When faced with a challenge, take a moment to pause, breathe, and reflect before reacting. This helps you respond to situations with composure and wisdom.
4. Surround Yourself with Supportive People: Being around people who remind you of patience and who offer emotional or spiritual support can help you stay grounded. The company of fellow believers can provide encouragement during tough times.
5. Be Grateful in the Face of Trials: Remember that hardship is not a punishment but an opportunity for growth and purification. Be grateful to Allah for allowing you to experience difficulties, as they are a means of drawing closer to Him.

Conclusion:

Patience (sabr) is a cornerstone of Islamic character. It is a powerful means of demonstrating trust in Allah’s plan and a sign of strength in the face of adversity. Whether in times of personal hardship, in resisting sin, or in pursuing spiritual growth, patience is essential for maintaining a connection with Allah and developing a resilient and content heart. The believer who practices patience will find that their reward is immense, both in this world and in the Hereafter, and they will emerge stronger in faith.

Chapter 12: The Path of Gratitude (Shukr)

Interpretation and Explanation:

(In the Name of Allah, the Most Compassionate, the Most Merciful)

In this chapter, we explore the importance of gratitude (shukr), one of the essential qualities that Islam encourages believers to cultivate. Gratitude is not only about expressing thankfulness for blessings but also about recognizing the source of all goodness—Allah—and acknowledging His countless favors upon us. Gratitude is a key element in building a strong relationship with Allah and in ensuring that we remain humble and aware of His mercy.

• The Meaning of Gratitude: In Arabic, the word shukr refers to the recognition and acknowledgment of Allah’s blessings. It involves not only thanking Allah with words but also demonstrating gratitude through actions. Gratitude in Islam is an expression of humility, recognizing that all the blessings in life are from Allah, and using those blessings in ways that please Him. The Qur’an reminds us: “If you are grateful, I will surely increase your favor upon you.” (Qur’an 14:7). This verse highlights that gratitude leads to more blessings and that recognizing Allah’s favors brings even greater mercy.
• Gratitude as an Act of Worship: Gratitude is not simply an emotional response; it is a form of worship. When we express gratitude to Allah for His blessings, we acknowledge His greatness and sovereignty. The Qur’an teaches that one of the fundamental acts of worship is to be thankful for Allah’s mercy: “Say, ‘In the favor of Allah and in His mercy—therein let them rejoice; it is better than what they accumulate.'”(Qur’an 10:58). In this verse, Allah emphasizes that the true source of happiness lies in recognizing His blessings.
• The Link Between Gratitude and Patience: Gratitude is closely linked to patience (sabr). A grateful heart can be a source of strength when facing hardships, as it allows the believer to recognize that every situation, whether joyful or challenging, is a gift from Allah. Gratitude in times of trial can help the believer remain positive and optimistic, trusting that Allah’s plan is always for their good.

The Benefits of Gratitude:

Gratitude has numerous benefits, both for the believer’s spiritual growth and overall well-being. In Islam, practicing gratitude brings about a deeper connection with Allah and a sense of peace. Some of the key benefits of gratitude include:

1. Increased Blessings: The Qur’an clearly states that Allah rewards gratitude by increasing blessings. When a person is thankful, Allah grants more of His mercy and gifts. This can be in the form of more material blessings, improved health, peace of mind, or spiritual elevation.
2. A Stronger Faith: Gratitude strengthens the believer’s faith by helping them focus on the positive aspects of life, rather than dwelling on what they lack. This sense of appreciation helps one remain mindful of Allah’s continuous care and support, reinforcing the connection between the servant and their Creator.
3. Peace of Mind: Practicing gratitude encourages contentment and reduces negative emotions such as envy, greed, and dissatisfaction. It cultivates a positive outlook on life, helping the believer find peace in all situations. The Prophet Muhammad (PBUH) said: “How wonderful is the case of the believer, for there is good for him in everything, and this applies only to the believer. If something good happens to him, he is thankful and that is good for him. If something bad happens to him, he is patient and that is good for him.”(Muslim).
4. A Means of Protection: Gratitude can act as a shield, protecting the believer from harmful effects. When one is grateful for the small blessings, Allah may protect them from future calamities. Gratitude helps in maintaining a balanced and positive perspective, even during times of difficulty.

Gratitude in Different Forms:

Islam teaches that gratitude should be expressed in multiple ways, not only verbally but also through actions and attitude. Here are some practical ways to express gratitude to Allah:

1. Through Prayers (Salah): One of the primary ways to show gratitude to Allah is through prayer. The five daily prayers are an opportunity to thank Allah for His mercy and blessings. Each prayer serves as a reminder of Allah’s greatness and a chance to renew one’s gratitude.
2. By Using Blessings in Righteous Ways: Gratitude is also demonstrated through using the blessings Allah has provided in ways that are pleasing to Him. Whether it is wealth, health, knowledge, or talents, using these gifts for good causes and for the benefit of others is a way to express thankfulness to Allah.
3. Giving Charity (Sadaqah): One of the most direct ways to show gratitude is by giving charity. When a person shares their wealth or blessings with others, they acknowledge that all their possessions ultimately belong to Allah, and they fulfill the obligation to care for those in need. The Prophet Muhammad (PBUH) said: “The best charity is that which is given in Ramadan.” (Bukhari). Giving charity out of gratitude purifies the heart and increases one’s closeness to Allah.
4. Gratitude in Times of Difficulty: Gratitude is most powerful when expressed during challenging times. Even in the midst of trials, a believer who remains grateful demonstrates their trust in Allah’s wisdom. Recognizing that hardships are a means of spiritual purification and that Allah is testing their faith allows the believer to approach difficult situations with patience and hope.

The Role of Gratitude in Overcoming Arrogance:

Gratitude is also a powerful antidote to arrogance. When a person fails to recognize the source of their blessings, they can become proud and self-centered. Gratitude helps a person remain humble, as it reminds them that everything they have is from Allah, and they are only caretakers of His gifts. The Qur’an warns against arrogance and reminds us of the importance of humility: “And do not turn your face away from people in pride, nor walk through the earth exultantly. Indeed, Allah does not like everyone self-deluded and boastful.”(Qur’an 31:18).

The Importance of Gratitude to Allah’s Mercy:

Gratitude to Allah is a direct acknowledgment of His mercy and kindness. Allah’s mercy encompasses all things, and by being grateful, we recognize that all the good we experience is due to His generosity. The Qur’an instructs: “And [remember] when your Lord proclaimed: ‘If you give thanks [by accepting faith], I will give you more [of My Blessings]; but if you are thankless [i.e., ungrateful], verily My punishment is indeed severe.'”(Qur’an 14:7). This verse emphasizes that gratitude is not just a personal virtue, but also a means of increasing Allah’s mercy and protection.

Conclusion:

Gratitude (shukr) is an essential characteristic of a believer. It is a means of acknowledging Allah’s countless blessings and recognizing His mercy in every aspect of life. Gratitude leads to increased blessings, strengthened faith, and a peaceful heart. It also protects the believer from arrogance and reminds them of their dependence on Allah. By cultivating gratitude, a believer ensures that they remain humble, thankful, and aware of the beauty of Allah’s mercy.

Gratitude is a key to unlocking happiness and contentment, and through it, the believer draws closer to Allah and earns His eternal favor. As the Qur’an beautifully expresses: “If you are grateful, I will surely increase your favor upon you.” (Qur’an 14:7). Let us, therefore, strive to be grateful in every moment, for indeed, gratitude is the path to true joy and fulfillment.

parts of the Qur’an. This is confirmed by two hadiths: One in which the Prophet Muhammad (peace be upon him) teaches Jabir bin Abdullah about the “best surah revealed to Allah” which is “Al-Fatiha,” and it includes “Bismillah al-Rahman al-Rahim.”

The Divine Names
The five divine names used in “Bismillah al-Rahman al-Rahim” are primary, essential names. These names reflect the divine essence and describe both the transcendent and immanent qualities of God. The names “Allah” and “Ar-Rahman” are general, while “Ar-Rahim” is specific, indicating a particular mercy that leads to divine closeness and ultimate union.

The divine names mentioned in “Bismillah” are eternal, existing from the beginning to the end, unchanging and ever-present. Each name is carefully placed, and each letter holds immense power and meaning, signifying different aspects of God’s being, presence, and actions.

A: (In the Name of Allah, the Most Gracious, the Most Merciful) — The Surah Al-Fatiha is considered the most exalted Bismillah, the supreme divine command, so much so that if it is recited even over a dead person, it can bring them back to life. However, this property is exclusive to the Bismillah of Surah Al-Fatiha, not the Bismillah in other Surahs.

B: The importance of (Bismillah ir-Rahman ir-Rahim) was understood by Prophet Solomon. As it is narrated: “No one among the Prophets shared this with Him except for Solomon, who was given (Bismillah ir-Rahman ir-Rahim). Did you not hear what the Queen of Sheba said: ‘Indeed, I have been given a noble letter. It is from Solomon, and it is: (Bismillah ir-Rahman ir-Rahim)’ [272].”

Prophet Solomon had a ring engraved with (Bismillah ir-Rahman ir-Rahim). With this ring and this invocation, he was able to command both jinn and humans. Solomon’s carpet also had this inscription, and as it moved with the wind, anyone other than Solomon who sat upon it would fall off. This ring was unique to Solomon, and it held no special power for others, for the key to the truth of (Bismillah ir-Rahman ir-Rahim) is the understanding of its inner essence.

C: The most important condition for utilizing (Bismillah ir-Rahman ir-Rahim) is related to allegiance to the Ahl al-Bayt (the Family of the Prophet). Only someone who has a guide among the infallible Imams and walks the path of purity can fully benefit from this verse and the key to divine dominion. As the narration states:

“Whoever recites it, believing in the leadership of Muhammad and his pure family, following their command, and having faith in both their outward and inward aspects, will be granted a reward for every letter of it, a reward greater than the whole world and all of its riches and blessings.”

A person who follows the Ahl al-Bayt in both appearance and essence, and submits to their guidance, gains access to the treasure of this divine invocation through the hands of Imam Ali (as). Such a person, who correctly applies this divine name, is granted blessings greater than the world itself.

D: Shia Muslims, through the guidance of the Ahl al-Bayt, have attained the treasure of (Bismillah ir-Rahman ir-Rahim). For them, this is a precious gift that should not be wasted; they must utilize it while time and life remain. Otherwise, regret will follow.

(Bismillah ir-Rahman ir-Rahim) is considered the greatest treasure from the divine realm of the Throne, a treasure that Allah has not concealed but has revealed to His servants, offering it to Muslims to use. It is an open treasure that remains hidden in its own openness. In the Barzakh (intermediate realm), there are stages that can be unlocked using this sacred verse. By repeating it, one can attain divine knowledge. Reciting it in the darkness of the night, one may be guided to visit one of the divine saints, whose presence provides knowledge according to one’s spiritual capacity. Afterward, the person is advised to remain silent, for ignoring this advice leads to ruin, as stated in the Qur’an [273]. The Fourteen Infallibles have articulated these truths with clarity, but it is rare for anyone to benefit from them. In the Barzakh, regret overwhelms hearts: “And it will remain in your hearts as regret” [274], because people failed to make use of the Qur’an, such treasures, and especially the supplications offered freely.

E: One must seek refuge in Allah from the distractions that lead to negligence. A person must become familiar with the Qur’an and each of its verses, sitting, standing, sleeping, and waking with it. They should reflect upon the text, particularly Surah Al-Fatiha and the Bismillah, without rushing to recite. They must first gaze upon the verse, and gradually approach its deeper meanings. Only after this, when they are able to recite it, will they truly appreciate the magnitude of Surah Al-Fatiha and Bismillah.

F: One of the miraculous aspects of (Bismillah ir-Rahman ir-Rahim) is that it is both open and hidden, simple yet profound, and serves as both a key and a lock. The knowledge it unlocks is profound, yet few truly grasp it. Its key-like nature means it is accessible to all, but only a few can open its deeper meanings and unlock the treasures of the divine realm.

G: The wisdom behind the recommended low recitation of (Bismillah ir-Rahman ir-Rahim) at the beginning of Surahs in prayer is that it serves as a safeguard against the whispers of Satan. By reciting (A’udhu billahi min ash-shaytan ir-rajim) quietly, one avoids attracting the attention of the devil, who seeks to exploit one’s sense of ego. In contrast, (Bismillah ir-Rahman ir-Rahim) is recited loudly because it carries no egoistic intent, but instead invokes the names of Allah, highlighting the significance and majesty of the phrase.

H: The material world is one of constant competition and conflict, and every phenomenon is guarded by divine protections. These spiritual protections, or divine safeguards, are essential in maintaining the integrity of creation. If these protections are broken, the effect ceases to exist. The Ahl al-Bayt serve as the strongest divine fortresses for protecting the believers. As it is narrated:

“If the earth were to remain without an Imam, it would sink” [275]. Aside from the infallible Imam, even the non-infallible saints serve as divine protectors, ensuring the preservation of knowledge and guidance.

I: The current age is filled with claims of spiritual authority, but not every person with a little knowledge or influence is qualified to represent the divine proof in the absence of the Imam. The true representative of divine authority is not something earned through personal will or by a few votes, nor can it be lost by turning away from it.

J: Satan continually surrounds each individual, seeking to lead them astray. As he swears: “I will sit in wait for them on Your straight path, and then I will come at them from the front, behind, and from their right and left, and You will not find most of them grateful” [277].

K: Promoting the culture of (Bismillah ir-Rahman ir-Rahim) is also seen in everyday practices, such as inviting others to a meal. The Prophet Muhammad (peace be upon him) used the phrase “Bismillah” to invite guests, an example that Muslims should uphold in their daily interactions rather than adopting foreign or non-Islamic traditions.

L: The benefits and blessings of reciting (Bismillah ir-Rahman ir-Rahim) are innumerable. A believer cannot maintain their strength and well-being without the support of sacred invocations. Just as food nourishes the body, these invocations recharge the soul, protecting them from harm, anxiety, and spiritual weakness. Among all invocations, (Bismillah ir-Rahman ir-Rahim) holds a unique position, for it encompasses all divine names and attributes. It is a complete invocation that, when recited correctly and frequently, frees one from the need for other prayers and supplications.

M: (Bismillah ir-Rahman ir-Rahim) is a key that opens all doors in this world and the next, separating each task with precision, just as it separates the Surahs of the Qur’an. Without it, one lacks the key to their own success. All of the prophets relied on this invocation in their miracles and divine assistance. It is through this invocation that they created wonders, and it has found its rightful place in the Qur’an.

N: (Bismillah ir-Rahman ir-Rahim) is a healing verse, not only for physical ailments but also for spiritual afflictions. Anyone who recites it with sincerity can expect to find healing, as it strengthens the heart and provides solace for the soul.

O: For those who are struggling with weakness or temptation, consistent recitation of (Bismillah ir-Rahman ir-Rahim) will strengthen their resolve, providing them with the courage to overcome difficulties and maintain spiritual fortitude.

P: If someone faces an unresolved problem, they can raise their hands to the sky and recite (Bismillah ir-Rahman ir-Rahim) three times, trusting that their situation will improve. This practice demonstrates the power of the invocation in bringing about change without requiring any additional prayers.

Q: If someone is being oppressed or wishes to confront an unjust ruler, they should recite (Bismillah ir-Rahman ir-Rahim) as they look upon their oppressor. This invocation will protect them and can turn the oppressor’s heart towards justice.

R: Regular recitation of (Bismillah ir-Rahman ir-Rahim) throughout the day is beneficial, and it especially offers protection when recited before sleep, shielding the individual from harmful dreams and negative influences.

S: (Bismillah ir-Rahman ir-Rahim) is not only a protective invocation but also a potent tool for success, granting the ability to manifest desires and bringing about favorable outcomes in all endeavors.

T: It is through

The Magnificence of Creation and its Unique Nature

The greatness of creation and existence lies in the fact that nothing and no one is identical to anything else. According to the mystical principle “There is no repetition in manifestation” (“La Takarar fi al-Tajalli”), God has created only one instance of every phenomenon, and there is no identical counterpart. The phrase “Bismillah” follows this principle as well.

The difference between the usage of “Bismillah” in each surah is akin to the multiple instances of curses in the Ashura pilgrimage, each of which refers to a specific opponent. For example, the fifth curse refers to Yazid. Hence, it is not possible to simply recite the phrase “Mā’ah marra” (“one hundred times”) for a single occasion, because each curse pertains to a different entity, and each represents a distinct manifestation. Moreover, the one who curses is also in a state of change, with his current personality differing from his previous self, yet still maintaining unity, contradiction, and multiplicity.

Chapter Eight: The Jewel of Love

Interpretation and Exegesis:

(And indeed, it is in the name of Allah, the Most Merciful, the Most Compassionate)

Chapter Eight: Interpretation and Exegesis: “And indeed, it is in the name of Allah”

This chapter deals with the interpretation and explanation of the singular verse that contains the phrase “Bismillah al-Rahman al-Rahim” not at the beginning of a surah, but in its complete form within the context of a letter from Prophet Solomon to the Queen of Sheba.

Prophet Solomon is one of God’s beloved prophets, and one of the most extraordinary of them. He achieved a period of dazzling and unparalleled power, ruling a kingdom where his authority extended over jinn, animals, natural phenomena such as the wind, and humans. His reign was one of unparalleled power, and no other prophet, even the Seal of the Prophets (Prophet Muhammad, peace be upon him), has experienced such a manifestation of dominion. Certainly, a similar situation will arise at the time of the appearance of the Imam of the Age (May Allah hasten his reappearance), far surpassing Solomon’s reign.

To better understand this noble verse, which manifests the grandeur of “Bismillah al-Rahman al-Rahim”, we must examine the context in which this letter was written. By fully understanding this context, we can properly analyse the verse. Thus, we will study all related verses found in Surah An-Naml, which are as follows:

(And he inspected the birds and said, “Why do I not see the hoopoe? Or is he among the absent?” I will surely punish him with a severe punishment or slaughter him unless he brings me a clear excuse. But he stayed not long and said, “I have encompassed what you have not encompassed and I have come to you from Sheba with certain knowledge. Indeed, I found a woman ruling them, and she has been given everything, and she has a magnificent throne. I found her and her people prostrating to the sun instead of Allah, and Satan has made their deeds appear pleasing to them and has turned them away from the way, so they are not guided. Should they not prostrate to Allah, who brings forth what is hidden in the heavens and the earth, and knows what you conceal and what you declare? Allah, there is no deity except Him, Lord of the Noble Throne.” He said, “We will see whether you have spoken the truth or are you of the liars. Take this letter of mine and deliver it to them, then turn away from them and see what answer they return.” She said, “O assembly, indeed, to me has been delivered a noble letter. Indeed, it is from Solomon, and indeed, it reads, ‘In the name of Allah, the Most Merciful, the Most Compassionate. Do not exalt yourselves over me but come to me in submission.’ She said, ‘O assembly, advise me in my affair. I would never decide a matter until you witness for me.’ They said, ‘We are men of strength and men of great might, and the command is yours, so consider what you will command.’ She said, ‘Indeed, when kings enter a city, they corrupt it and make the honored of its people humbled. And thus they do. But indeed, I will send them a gift, and see what the messengers return with.’ And when they came to Solomon, he said, ‘Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, it is you who rejoice in your gift. Return to them, and we will certainly come to them with armies which they will never be able to defeat, and we will drive them out from it in humiliation, and they will be disgraced.’ He said, ‘O assembly, who among you will bring me her throne before they come to me in submission?’ An ifrit (strong demon) from the jinn said, ‘I will bring it to you before you rise from your place, and indeed, I am indeed strong, and trustworthy.’ One with whom knowledge of the Scripture said, ‘I will bring it to you before your eyes return to you.’ And when Solomon saw it placed firmly before him, he said, ‘This is by the grace of my Lord, that He may test me whether I give thanks (for His bounty) or act with ingratitude. And whoever gives thanks does so for the benefit of his own soul, and whoever is ungrateful — then indeed, my Lord is Free of need and Generous.’ He said, ‘Disguise her throne for her, and we will see whether she recognizes it or if she will be one of those who are not guided.’ And when she arrived, it was said, ‘Is this your throne?’ She said, ‘It is as though it is it.’ And we were given knowledge before her, and we were in submission [to Allah].’ And that which she used to worship other than Allah had prevented her [from Islam], for she was from a disbelieving people. It was said to her, ‘Enter the palace.’ And when she saw it, she thought it was a pool, and she uncovered her legs. He said, ‘Indeed, it is a palace paved with glass.’ She said, ‘My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.’)

Notable Points in the Verses:

a) (And he inspected the birds) — Prophet Solomon took a direct and personal role in overseeing all affairs of governance; his authority was personal, not derived from a structured system. He wielded individual power, and in all matters, he made decisions himself, even writing letters on his own behalf.

b) (I will surely punish him with a severe punishment) — Despite being one of God’s beloved prophets, Solomon displayed a sharp and stern attitude when exercising power, unable to tolerate the absence of the hoopoe. A leader who adopts such an approach does not sustain a long-lasting reign, as such authority is fleeting and cannot win the hearts of people. This is the only negative aspect in the record of Solomon’s leadership. Can such an approach to Solomon’s reign be justified, or should we find an explanation for his seemingly harsh, severe actions?

c) (He said, “We will see whether you have spoken the truth or are you of the liars.”) — Solomon, as a prophet endowed with vast knowledge, responded to the hoopoe’s statement without anger, showing patience and wisdom. He did not become upset at the hoopoe’s words, rather, he responded with dignity and calmly awaited the evidence.

d) (Indeed, I found a woman ruling them) — The Queen of Sheba is presented as an extraordinary woman, unmatched by any man. Even in the splendour of her kingdom, she held considerable power, as evidenced by the hoopoe’s remark that she possessed what Solomon himself lacked. She displayed profound wisdom and was able to meet the challenge set by Solomon and succeed in his test, revealing her sharp intellect and immense character.

The Queen of Sheba, who is said to be named Bilqis, clearly understands that tyrannical and dictatorial rulers can never tolerate having anyone’s name alongside their own. However, Prophet Solomon, after mentioning his own name, includes the words full of kindness and affection: “In the name of Allah, the Most Gracious, the Most Merciful.” From this, she realises that he is not a harsh, despotic, or dictatorial ruler. Although Bilqis was a sun-worshipper, her wisdom was so profound that she immediately perceives from the tone of the letter that Solomon is a noble and generous person who would write such a gracious letter.

H: “Do not exalt yourselves over me and come to me in submission.” Solomon writes, urging them not to attempt to transgress or rebel, but rather to approach him with peace and submission. He does not threaten them with war or aggression. Instead, he invites Bilqis to peace and submission. The authority he displayed in his interaction with the hoopoe is not evident in this letter; he does not seek conflict or confrontation but rather speaks softly and sincerely, intending to convey that he has no intention of engaging in battle or war.

W: “She said: ‘O assembly, advise me in my affair; I never decide a matter until you are present to witness.'” Bilqis was not an autocrat or arbitrary ruler. She regularly consulted with the leaders and officials of her state and would always offer the most prudent and insightful opinions, showcasing her wisdom and understanding. Bilqis is the most perceptive woman mentioned in the Quran in terms of political and governance matters, and her views are always successful in meetings. She demonstrated such wisdom that she sought to test and evaluate Solomon before making a final decision, showing that she was not hasty or weak in her judgment.

Z: “They said, ‘We are a people of strength and great might, and the matter is in your hands, so consider what you will command.'” This phrase reflects that Bilqis possessed great power and strength. Furthermore, it shows that her advisors and the leaders of her state respected her opinions, believing her to be a capable and deserving ruler, not someone who inherited her position but earned it through her competence.

H: “Indeed, when kings enter a city, they corrupt it and make the noblest of its people its lowest.” She recognizes that the path of tyrants and despots is to corrupt and degrade the people they rule. If Solomon were such a ruler, they would stand against him. However, considering the tone of his letter, she resolves to test him, and if he accepts a gift, she will engage in negotiations with him.

H: “Return to them, and we will come to them with armies they cannot resist, and we will drive them out from it in humiliation, and they will be utterly subdued.” This phrase is part of Prophet Solomon’s response to Bilqis, echoing her earlier statement about the disgrace and humiliation that would befall those who would confront him. His statement carries a very strong and harsh tone, indicating that Solomon is indeed prepared for conflict if necessary. However, it is Bilqis’ wisdom that prevents a confrontation and prompts her to journey to Solomon in person.

Y: “He said, ‘Disguise her throne for her and let us see whether she recognizes it or whether she will be one of those who do not recognize.'” Solomon orders that her throne be brought and altered to make it unrecognizable to her, testing her insight. When Bilqis arrives, Solomon asks her, “Is this your throne?” but does not say, “Is this your throne?” instead presenting it as something similar to hers, attempting to mislead her. However, Bilqis, with her sharp intelligence, responds, “It seems like my throne,” showing her keen understanding. She further explains, “We were given knowledge before this.” The question arises: did Bilqis already know it when Asif moved her throne, or was it reported to her on the way? This can be clarified by examining the verses in the interpretation of Surah An-Naml, God willing.

K: “And we were Muslims.” Bilqis responds to Solomon’s call for submission, “We were Muslims,” signifying her submission. This does not imply her belief in God or her acceptance of monotheism, but simply that she agrees to submit, acknowledging that Solomon did not approach her with aggression or transgression. The verse, “And what she worshipped besides Allah kept her from submission, for she was of a disbelieving people,” clarifies that this submission does not denote her acceptance of the true faith at that moment.

Although Solomon invited Bilqis to submit to him, he diverts the conversation to other matters, asking about her throne and engaging in a friendly conversation with her. Bilqis, however, tries to steer the discussion back to her submission, but Solomon, following his courteous and respectful conduct, engages her in a conversation about her throne and the beauty of her palace. He welcomes her with great respect, adhering to the principle that even a disbeliever should be treated honourably as a guest. Despite his immense power, Solomon does not bring up matters of faith or submission but keeps the conversation informal and respectful.

L: “It was said to her, ‘Enter the palace.’ But when she saw it, she thought it was a pool, and she uncovered her legs. He said, ‘It is a palace paved with glass.’” The grandeur and magnificence of Solomon’s palace were so overwhelming that Bilqis, accustomed to her own royal surroundings, mistook the palace floor for water. She raised her garments, revealing her legs. This indicates the awe-inspiring splendour of Solomon’s court. It should be noted that this was not an order from Solomon’s court for her to expose herself, but rather an instinctive response to the spectacle before her.

M: “She said, ‘My Lord, indeed I have wronged myself.'” Upon witnessing Solomon’s grandeur and his power over both humans and jinn, Bilqis, realising that he was a prophet of God, embraces faith. She repents for the error of her ways and acknowledges her past mistakes with the words, “My Lord, indeed I have wronged myself.”

“And I have submitted with Solomon to the Lord of the worlds,” she states, confirming that her submission is to God, inspired by Solomon’s example. This submission to God was not forced but came from her own will, catalysed by Solomon’s kindness and wisdom.

Bilqis, upon seeing Solomon’s greatness, is moved to embrace faith in God. Her acceptance is not out of coercion but out of admiration for Solomon’s righteousness and noble conduct. This reflects the power of compassion and wisdom in guiding others to truth, showing that genuine submission to God often comes from understanding and respect, rather than from force or threat.

Conclusion: Solomon, despite inviting Bilqis to submit, does not approach her with threats or coercion. Instead, he engages her respectfully and graciously. His actions and decisions illustrate the difference between power and tyranny. True power lies in wisdom, integrity, and the ability to influence others through kindness and strength, not through fear or aggression. Solomon’s approach to leadership is exemplary of the qualities of a true ruler who leads through understanding and justice.

Sulaiman’s Actions and the Test of Bilqis

Furthermore, Sulaiman did not emerge unscathed from Bilqis’ trial. During the assembly of the leaders, Bilqis said, “When kings enter a town, they corrupt it and make its nobles the lowest of the people.” Upon seeing her gifts, Sulaiman uttered a sentence that evokes the very words of her statement. Without referring to the condition of faith, he said, “Return to them, for we will surely come to them with an army they will not be able to resist, and we will drive them out of it humiliated, while they will be abased.” In reality, Bilqis, through this test, realised that Prophet Sulaiman too acted in the manner of kings, not in the way of divine prophets. This action of Sulaiman is not in harmony with the phrase, “In the name of Allah, the Most Gracious, the Most Merciful.”

Here, we aim to defend Sulaiman and consider both his actions in light of wisdom and the law. In fact, these two firm actions reflect the grandeur of Sulaiman rather than detracting from him. In both cases, Sulaiman sought to engage with the situation legally. He regarded the illegal absence of the hoopoe and Bilqis’ refusal to submit without justification as a form of lawbreaking and circumventing the law, which he confronted. For a state that controls jinn, humankind, and natural phenomena, if lawbreaking becomes commonplace, it will soon collapse and lose its grandeur.

The larger the state, the more essential it becomes to uphold the law for its survival. Sulaiman’s response to the hoopoe’s lawbreaking is profoundly wise. He asserts his authority against the transgression and does not overlook the misconduct of a servant or official. Sulaiman confronts the unjustified and illegal absence of the hoopoe, for in his vast realm, neglecting transgressions and lawbreaking would cause it to lose its order, measure, and magnificence.

The system of Sulaiman is one of respecting the law and upholding the divine commandments, where everything must proceed with reasoning and according to the law. This approach is not ‘violence,’ but rather ‘the execution of the law.’ Sulaiman’s dealings are with corruption, disruption, and legal violations, not with a guest, even if they are an infidel, or with an ant offering a reasonable opinion, free to express its view. The law in Sulaiman’s kingdom is sacred, where his words are as sharp as a sword. After hearing the hoopoe’s reason and the news it brought, Sulaiman remains committed to his legal course, saying, “We will soon see whether you have told the truth or whether you are one of the liars.”

Sulaiman’s Mercy and Declaration of Pre-emptive War

We must reflect carefully on the second phrase, which does not align with the verse “In the name of Allah, the Most Gracious, the Most Merciful,” namely: “We will surely come to them with an army they will not be able to resist, and we will drive them out of it humiliated, while they will be abased.” This phrase is essentially a declaration of pre-emptive war against Bilqis. However, this war is after correspondence with her, and pre-emptive war in divine religions, including Islam, does not mean an unwarranted attack or surprise assault. Instead, it signifies conflict initiated after a messenger is sent, a decree is announced, and a command is conveyed. Even after the declaration of war, one may launch a surprise attack, provided it reduces bloodshed; although such reduction may be more applicable to the infidels, leading to their disarmament. It is tyrants and oppressors who launch surprise attacks with the goal of conquest and subjugation, not to guide others to the straight path of servitude to Allah. Sulaiman, in his approach here, acts in accordance with his faith, lawfully and not with the tyranny typical of kings. He seeks neither to conquer, plunder, nor impose taxes; rather, his aim is peace and submission. After declaring his purpose, he speaks of pre-emptive war, as if striking the drums of “We will surely come to them with an army they will not be able to resist, and we will drive them out of it humiliated, while they will be abased.”

Sulaiman aims to show his power and prevent strife, beginning the attack from the center of Bilqis’ command — her throne — but the attack itself causes no harm or destruction. Sulaiman displays the sharp edge of his sword in these words, yet it is with the intent of correction, peace, and health, not tyranny or oppression. He approaches Bilqis with dignity, respect, and grace, never demanding her faith or submission, nor seeking to conquer her kingdom or gain personal benefit. He treats her as a ruler, not as a defeated or enslaved enemy, and respects her as a sovereign.

Sulaiman’s Letter to Bilqis

In the letter Sulaiman sends to Bilqis, he places his own name at the beginning, for Bilqis, a sun-worshipper, could recognize Sulaiman but not Allah. He places his own name first, even though it would have been appropriate to begin with the name of Allah, as “In the name of Allah, the Most Gracious, the Most Merciful, and it is from Sulaiman, do not be exalted above me.” He uses his own name at the start to prevent any disrespect to Allah. By doing so, he avoids any potential disrespect towards the Divine if Bilqis were to treat the letter disrespectfully.

It is crucial to note that the pronoun “And indeed, it is from Sulaiman” refers to Sulaiman himself, who identifies himself with the phrase “In the name of Allah, the Most Gracious, the Most Merciful,” not Allah, so that if the letter is torn by Bilqis, the disrespect will be directed only towards Sulaiman, not Allah. As previously mentioned, Sulaiman acts directly and personally in all his affairs. He personally orders the transfer of Bilqis’ throne and supervises its concealment. But once Bilqis arrives and declares her submission, it seems that the war and the role of Sulaiman as a leader are concluded, and further quotes come from an unknown source, not from Sulaiman. Notice these verses: “And when she came, it was said: ‘Is this your throne?’ She said: ‘It is as if it is.’ And we were given knowledge before her, and we have been Muslims. And what she worshipped besides Allah prevented her, for she was of a disbelieving people. It was said to her: ‘Enter the palace.’ And when she saw it, she thought it was a lake of water, and she uncovered her legs. He said: ‘It is a palace paved with glass.'”

From these verses, it is unclear who Bilqis was speaking to, except for the final part, where it says, “He said: ‘It is a palace paved with glass.'” In any case, the outcome of this conversation is Bilqis’ faith in Allah, not conquest, plunder, tribute, or taxes. If a religion promotes a culture of violence rather than lawfulness, it is a distortion, and this is what:

“A mosque, if it is named after God, should be a place of worship; otherwise, demolish it, for it is not a place of worship.”

The Culture of Love in the Prophets

The culture of the prophets of Allah is one of “In the name of Allah, the Most Gracious, the Most Merciful,” which is one of love and affection. It is the misguided followers who, in order to preserve their social and political positions, adopt a culture of violence. The tyranny of the Umayyad and Abbasid caliphs represents one of the darkest chapters in human history. These caliphs would sometimes wear black robes of mourning for Imam Hussain, while using religion to oppress people. Islam is neither a religion of force nor a religion of tyranny. Islam is a religion of mercy, love, and compassion, as demonstrated by its foundational phrase: “In the name of Allah, the Most Gracious, the Most Merciful.”

Muslim; A Compassionate Being Like God

Islam desires a believer to be a person who embodies contentment, purity, happiness, joy, love, and affection. This is pursued from both a spiritual perspective—through acts like prayer and the use of perfumes, which are considered two forms of spiritual and moral success—towards worldly achievements. As stated in a narration:

“Abu Ahmad Muhammad ibn Ja’far al-Bandari al-Shafi’i in Farghana narrated: ‘Abu al-Abbas al-Hamadi narrated: ‘Salih ibn Muhammad al-Baghdadi narrated: ‘Ali ibn al-Jadd narrated: ‘Salam Abu al-Mundhir informed us: ‘I heard from Thabit al-Banani, whom I did not hear from anyone else, that he narrated from Anas ibn Malik, that the Prophet (PBUH) said: ‘The love of this world has been made dear to me: women, perfumes, and the coolness of my eyes in prayer.'” [306]

The Prophet Muhammad (PBUH), that celestial being, with a face adorned with the radiance of the heavens, when turning to this earthly life, must see the goodness in it and choose the best of what it offers. For this reason, he selected three types of goodness, which form the triangle that fills the entirety of human life. These three corners are what hold and empower the individual. As he said, these three aspects are: perfumes, women, and prayer. The mention of perfumes encompasses all scents—whether it is from seeds, blossoms, or the fragrance of delicious foods and spirituality—anything that holds a pleasant scent, even fruits or the water of fruits. Even though the aroma of fruit water is among the highest of scents, it is said that a person who consumes the essence of anything can experience and discover much in the process.

The second good thing that the Prophet (PBUH) accepted from this world was “women,” as they embody beauty and represent the best thing a man can find in this life, which brings him happiness.

And the third chosen aspect was prayer, which he referred to as the coolness of his eyes. Prayer, which is the essence of truth, guides the individual on the right path.

With these three aspects, the Prophet (PBUH) not only found the weariness of the world to be non-existent, but he also overcame fatigue itself. Whenever he grew weary in one of these aspects, he would embrace another. These three facets are sufficient for human existence in this world and do not require any other elements.

A believer has a heart full of purity and love, and someone who is constantly anxious, full of stress, and whose heart is constricted and filled with aversion, faces difficulties in their faith. Similarly, obsessive-compulsive tendencies are a sign of weak faith, and this can be observed in psychological studies.

God is pleased with everything—except disbelief, polytheism, hypocrisy, sin, and wrongdoing—even if it involves hardship, and even if it brings no worldly benefit. However, there is goodness in it, as stated in the Quran: “Perhaps you dislike something, but it is good for you.” (Quran 2:216). God does not dislike such difficulties and, rather, prefers them for the upbringing and improvement of His servant. It is the servant who must free themselves from aversion and, by developing their knowledge, come to see these difficulties as the very essence of goodness.

God is a being of satisfaction, and He is pleased with everything that falls within the scope of the four aforementioned matters. He desires His servants to be happy, alive, new, and fresh, with a positive and optimistic outlook, not negative or pessimistic. Servants of God should embody the principles of mercy, love, purity, and affection in themselves, following the Quran’s slogan: “In the name of God, the Most Merciful, the Most Compassionate,” and avoid all forms of violence, oppression, or harshness. Aversion and anger should only be used in specific circumstances, such as for correction and reform, just as salt is necessary for food. It should not be used to pressure a weak Muslim to the point of rejection of Islam, while allowing a criminal, who steals food from millions of people, to go unchallenged. A hypocrite who wears the cloak of a believer only to deceive others and further his agenda, is far from true Islam.

God’s nature is positive, affirmative, and growth-oriented—He does not have a “no” or “opposition,” and negative thoughts or violent tendencies do not exist within Him. His dislike, anger, and curse are merely expressions of the correction and establishment of balance, not born out of malice. This understanding can be further explored through the Quranic context of these attributes.

Similarly, God desires His servant not only to be complete but whole. He wants a servant who can love others out of compassion and, if necessary, wield the sword to remove societal parasites for the sake of reform—not out of resentment, regret, or weakness. The Quran speaks not only of human perfection but also of their collective well-being, as evidenced in the verse: “This day I have perfected your religion for you and completed My favor upon you” (Quran 5:3).

The complete human, according to the Quran, is one who achieves balance—a person who, through wisdom and the attributes of God, knows when to act with love and when to act with justice. The Prophet Muhammad (PBUH) speaks not of “completing” ethics but of “perfecting” them, as he said, “I was sent to perfect the noble qualities of character.” (Hadith)

As God is both “The Most Merciful” and “The Most Compassionate,” He is also “The Avenger” and “The Punisher,” but the relationship between these names is found within the balance they create in the Quran. A person who achieves complete humanity maintains this balance by observing the appropriate context for each name and attribute of God. Such a person can engage in acts of love and justice in equal measure, acting with discernment, harmony, and righteousness.

Thus, to claim that Islam is violent or that it condones violence is to misunderstand the religion and the nature of God. Islam, in fact, does not support violence but instead teaches peace, balance, and harmony in accordance with the ultimate attributes of God. Those who practice Islam and fail to embody these principles of love and compassion deviate from its true teachings, which are based on harmony, kindness, and sincerity.

In conclusion, violence is nothing more than ignorance, and ignorance is the disconnection of an individual from their true self. Violence typically stems from a lack of moral and cultural understanding, which distances individuals from their inherent value. It is important to remember that many Muslims, despite having been led astray by political rulers and their cultural corruption, are not inherently violent. Their actions do not reflect the true teachings of Islam, as is evident from the violence following the death of the Prophet Muhammad (PBUH) and the tragedy of Karbala, where even in the midst of such brutality, the practice of prayer and devotion continued.

True religion, as outlined by Islam, does not advocate for force, violence, or fear but rather for love, compassion, and purity. The teachings of Islam are based on nurturing the heart and guiding people with mercy, not coercion. The act of guiding others, both spiritually and morally, should be done with kindness, leading people towards the true beauty and peacefulness of the divine message.