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Allah the Almighty bestowed upon Hazrat
Adam (P.B.U.H) the vicegerency, to which the angels responded, "He will
cause corruption upon the Earth." To demonstrate that within Hazrat Adam
(P.B.U.H) exists not only evil and corruption but also a boundless reservoir of
goodness and righteousness, Allah commanded Hazrat Adam (P.B.U.H) to articulate
the divine creative attributes. Upon Hazrat Adam's (P.B.U.H) narration of these
attributes and the principles (names) governing creation, the angels
resoundingly declared:
“Glory be to You! We possess no knowledge
except that which You have granted us. Indeed, You are the All-Knowing, the
All-Wise.” (Al-Baqrah 32)
Upon reflection, it becomes evident that
Allah fashioned the cosmic order upon two paradigms (good and evil), and thus
the angels’ assertion went unrefuted. The matter unfolded in such a way that
until Hazrat Adam (P.B.U.H) was imbued with the knowledge of Allah’s
attributes, he was immersed entirely in evil and corruption. However, upon
receiving the knowledge of creation, he became the embodiment of righteousness.
Prior to the creation of Hazrat Adam
(P.B.U.H), angels existed, devoid of evil or corruption. A new creation was
then formed, containing both evil and good, so that this creation would
disregard evil, propagate goodness, remain steadfast upon the straight path,
and extend the invitation to others. This is the woman, for whom one hundred
and twenty-four thousand prophets were dispatched, and this constitutes the
mission of propagation.
Allah the Almighty states:
“Invite to the way of your Lord with
wisdom and good instruction, and argue with them in a manner that is best.”
(An-Nahl 16:125)
This verse imparts three cardinal principles.
1.
In order to shield from
evil and embrace goodness, the call should be conveyed with profound wisdom.
2.
Counsel should be delivered
in a manner that avoids causing offense or discomfort. During the process of
advising, the demeanor should remain composed and amiable, with the eyes
conveying warmth and unity, and the heart imbued with genuine sincerity.
3.
Should a discussion
inadvertently lead to confrontation, one must ensure that the tone remains
gentle and measured. When criticism is unavoidable, it should be constructive,
reflecting empathy and integrity. The manner of communication must be so
refined that it does not provoke antagonism, disdain, prejudice, or the
volatile emotions of ignorance in the audience. Should the recipient exhibit
stubbornness or resistance, one must immediately cease further discourse, as
this approach serves their greater benefit at that moment.
There have consistently been two primary
methods for propagating the faith. The first method involves engaging the
intellect of the audience by addressing them in a manner that is cognizant of
their mental faculties, drawing them toward the message through exemplary
conduct, attending to their needs, and resolving their difficulties with the
same empathy one would exhibit toward their own concerns. The second method is
to communicate one's message through written and spoken discourse. In the
contemporary era, writing and speech have become the predominant means of
communication.
Geographical distances have been
significantly reduced in the modern world. The vastness of the earth has been
condensed into the form of a global network. From an acoustic perspective, the
distance between America and Karachi is now less than that of a room's expanse.
From Karachi, it has become a commonplace event to deliver a message to distant
locations such as London or America. Likewise, the written word follows a
similar trajectory. The publication and distribution of written content are
boundless, and a piece of writing originating in America or any remote region
is read in Karachi or Islamabad as though it had been written in Karachi
itself.
The written word imprints an indelible
impression upon the reader, one that cultivates seeds of contemplation and
understanding, which ultimately mature into a profound intellectual structure.
In both written and spoken communication, it is essential to adopt a balanced
approach. The arrangement of words should foster an environment of hope and
rapport, evoking a sense of connection in the reader or listener. It is
critical to avoid emphasizing fear excessively, for an overemphasis on fear may
lead the individual to despair of Allah's mercy, rendering self-improvement and
salvation not only difficult but seemingly unattainable.
In your written discourse, ensure that the
language is imbued with optimism. Convey the concept of love for Allah in such
a manner that replaces fear with reverence, enabling the recipient to embrace
Allah's mercy and forgiveness with full humility and respect.
Hazrat Ali (P.B.U.H) stated:
The most exemplary scholar is one who
invites people to Allah in a manner that fosters hope and prevents despair in
His mercy, and avoids presenting a perception of Allah that leads to
complacency regarding disobedience. When it comes to the invitation to faith
and the propagation of spiritual knowledge, engage in even minimal actions, but
ensure their persistent and continuous execution. Encourage others to benefit
from spiritual potentialities, while embracing the challenges, tribulations,
and trials encountered on this path with an optimistic and resilient attitude.
The Noble Prophet (P.B.U.H) has said:
" The best of deeds are those which
are done consistently, even if they are small in quantity." (Sahih Muslim)
Tajalliyat-The Divine Manifestation
KHWAJA SHAMS-UD-DEEN AZEEMI
IN THE NAME OF ALLAH, THE MERCIFUL, THE BENEVOLENT
Dedicated to those scientists, who are inching towards the cognizance of the facts, spotlighted by Allah Almighty, in the wake of their intelligent observation for the top vertex of scientific achievement, which is not other than the "Disastrous end of the Universe". And this is probably during 15th century of Lunar calendar.
