We should note that it is Allah Ta’ala who has initially sought out His servant. Allah Ta’ala says, “I am near to you already…”
The relevant Qur’anic ayat is as follows:
“We are nearer to him than his jugular vein.” (50, 16)
Allah Ta’ala is saying, “I am near to you already, but you also show that you are near to Me. My nearness is an established fact. It is you who have distanced yourself from Me!”
The servant‐slave accepts this fact. “Then how can one get close?”
In the following manner: “Any command that originates from Me should penetrate your heart in such a way that your whole body, each and every part of it, should succumb to that command and act accordingly.”
From the wide spectrum of commands one set of commands concern mu’asharat also. That, in this world social relationships, contact between one another, should be of ease and comfort, one of “ishrat”, “ishrat” being the root of the word “mu’asharat”. It is taken for granted that the Mu’min will have a pleasurable stay in Jannat in the Hereafter. “But, no!” Allah Ta’ala is saying, “Even in this world a pleasurable life, a life of ease and comfort, the life of a Jannati, is specially reserved for the Mu’min and not for anybody else!”
The root of the word “mu’asharat” is “ishrat”, which means gaiety/happy social life/pleasurable. We are thus to spend our life in this world in “aysh‐wa‐ishrat” ‐ in gaiety and happiness; in delightful ease and comfort; in peace and tranquility with one another.
Mu’asharat is dependant on a compatible relationship; and relationships are dependant on acceptable behaviour from all sides. Each person should have such a relationship with the next person that there is nothing but sheer joy and comfort. There should be no displeasure. Relationships should be full of ease ‐ not disease!
One should avoid harshness in speech and action. One’s words and the tone of one’s voice should be such as to convey ease and comfort, otherwise the desired mu’asharat is disrupted. Concerning the commands of Allah Ta’ala, a set of commands relate to mu’asharat ‐ social relationships. It is in relation to mu’asharat that an ayat of the Qur’an shareef has come to mind:
“(Show) kindness unto parents”
One’s behaviour towards one’s parents should be such that one does not incur their slightest displeasure. One should not allow unpleasantness to develop between them and oneself. That is how one should live with one’s parents.
In the entire creation, after Rasulullah (Sallallahu Alaihi Wasallam), of course, the status of the rights of one’s parents, as far as obedience is concerned, supercedes the rights of all others! To this degree: You are in the house making ibadat, performing nafl namaz or reciting the Qur’an shareef. Your father is ill. He calls you. Interrupt your ibadat, break your namaz, and run to attend to him immediately.
To repeat: in the entire creation, the pre‐eminence that the rights of one’s parents enjoy, no other creation’s rights can match. This pre‐eminence has been determined by Allah Ta’ala. The status of one’s mother and father is such that one’s relationship with them should be of the utmost cordiality and kindness. One should not cause them the slightest harm, grief or upset.
Yet, what do we see?
‐ The son utters such words as to hurt them.
‐ Their hard‐earned money kept safely in the cupboard, is taken away quietly by the son. Their pockets are emptied. When the money is needed they find no money in their pockets, and the box in the cupboard is also empty. Who has taken the money? Understandably, they are most upset and in a ‘ state of panic. The son has not only caused them financial loss but also mental anguish.
Yes, you may find a parent who is an Allah‐wala (close to Allah). His reaction is different. He remains unruffled.
“Somebody or other must have taken the money. Let him be.” His attitude is indifferent. He sees it from another angle: ‘Money is a perishable item. As far as needs are concerned the greater need will be in the Hereafter! I forgive the poor fellow who took the money, for I will be adequately compensated for my loss in the Hereafter.” The Allah‐wala does not have to think. This response is automatic.
Those who are Allah‐wala, the ahlullah, do come across such situations. These are situations involving tarbiyat (character training). It is in this light that the response of the ahlullah is mentioned, so that you may be aware of it.
It has been written that once the ahlullah have established a proper connection with Allah Ta’ala, a true ta’alluq ma’allah, then, no matter what befalls them, they are not upset in the least. If an ahlullah does get upset, it is a clear indication that he has not established that connection (ta’alluq) with Allah Ta’ala which is the desired connection. Once an ahlullah has established a proper connection with Allah Ta’ala, there is absolutely no question of his getting upset!
Toil and labour are connected with one’s physical body, but being upset is a condition of the heart. A real ahlullah, one who has established the proper connection with Allah Ta’ala, will have absolutely no reason to be upset within himself. This is one of the effects of ta’alluq ma’allah. This is what differentiates him from one who does not have this ta’alluq. Otherwise there would be no apparent difference between the two.
This article is an extract which has been adapted from “Discourses of Hazrat Maseehullah Khan Saheb (R.A.): FOR FRIENDS Part 4”
(The discourse was delivered by Hadhrat Maulana Muhammad Maseehullah Khan Saheb on Tuesday, the 25th of Ramadhân 1409, corresponding with the 2nd May 1989, in Jalalabad, India.)