Testing The Waters of Rahmat and Maghfirat (Mercy and Forgiveness) of Allah Ta’ala

Pleasure and Comfort

Some people do not make taubah flirting with the Rahmat and Maghfirat (Mercy and Forgiveness) of Allah Ta’ala, whereas the Ahadeeth on Allah Ta’ala’s Rahmat and Maghfirat are for the prospective repentant not to become despondent. Hence it has been said: “Revert, revert, whatever you are, revert! If you are an infidel, fire-worshipper, idol-worshipper then too, revert! This Portal of Ours is not a portal of despondency. Even if you have broken your taubah a hundred times, then too, revert!”

The narrations of Allah Ta’ala’s Rahmat and Maghfirat are not for one to become audacious and shameless; for one to become further emboldened to commit sin. On the contrary, being apprised of the kindness and mercy of Allah demands that one becomes touched and one turns to even more Taa’at and obedience, not that one becomes audacious, blasphemous and disobedient.

In this regard we see that in this world when one person does something good to another then greater love and obedience is shown to the benefactor, not opposition and rebellion.

The thought may creep into some minds that, “really the demand should be as outlined above, but another demand – the pleasure of the sin – dominates the other demand. Thus we find much enjoyment and pleasure in sins. The difficulty in leaving sins is for this reason.” However, if anyone has sound perception he will understand the fallacy of this notion. The pleasure in sinning is similar to the pleasure one who has scabies gets when itching. There is really no pleasure in this itching; the perceived pleasure is on account of a skin disorder. The slight pleasure is transformed into a burning and painful sensation.

So this is a sickness, like a person bitten by a snake finds even bitter things to be sweet. So no intelligent person will submit to such treatment to make everything sweet for his taste. True pleasure, however, is in Taa’at. Since these sinners have not yet tasted the sweetness of Deeds of the Aakhirat, of abstinence from the dunya and of Taa’at, therefore sin and carnal pleasures seem appealing to them.

Ask Hazrat Ibraheem Bin Adham about the pleasure in the Deeds of the Aakhirat and in abstinence from this world. How did he forsake the pleasure of his kingdom craving instead for the pleasure of the Aakhirat?

Hazrat Umar Bin Abdul Azeez discarded royal garments and sufficed with a poor man’s garments out of that pleasure.

The Sultaan of Sanjar wished to grant Shaikh Abdul Qaadir Jeelaani the Land of Neemroz as a gift. In response Shaikh Abdul Qaadir wrote these verses:

Like the flags of Sanjar let my face be gloomy

If for the Land of Sanjar I have craving any

Since I learned of the Kingdom of the Nightly

I do not desire to purchase the Land of Neemroz for even a grain of barley

To look at the Beloved in peace for a moment only

Is better than the day long surveillance of the kingly

The prince experienced after years thirty

That being occupied with Allah for a moment is better than Sulaimaan’s Monarchy

The reason for this is that these luxuries and comforts are in fact athaab on the self. Thus Allah Ta’ala declares:

“Do not let their wealth and their offspring enamour you. Allah wishes to inflict athaab on them with these in this world.” (Surah Taubah, 55, 85)

Firstly, it is not within one’s power to obtain these things (money and large family) according to one’s wishes. And even if these are obtained then being occupied and tied to these things is another athaab.

In fact, comfort is only in connecting oneself to Allah Ta’ala. “Listen! Only with the Zikr of Allah Ta’ala do hearts find comfort.” (Surah Ra’d, 28)

The Root Cause of Troubles

These troubles are connected to private lives. Then there are troubles which are spread to others. As a consequence of the disobedience of sinners a host of sicknesses, viruses, epidemics, conflicts, etc. are produced. Although these sicknesses have certain external and physical causes, sins are the real and primary causes, however. There is no contradiction in this, for the punishment can be for sinning, whilst the manifestation of the punishment is in the form of the external cause of the sickness. And since sins are not considered to be the cause of the sicknesses, hence only medical treatment is resorted to. The actual treatment which is Istighfaar (seeking forgiveness for one’s sins) is not implemented. This treatment should also be undertaken.

A calamity being the consequence of sins is proven from the Qur’aan and Hadeeth. The Qur’aan says:

“Whatever museebat (calamity) befalls you is on account of your own wrongdoing.” (Surah Shoora, 30)

A buzrug got onto his horse. The horse stated misbehaving. The buzrug remarked: “I have committed a sin today and hence this horse is being disobedient.”

It is a fact that whoever searches out the Pleasure of Allah Ta’ala, everything becomes easy for him. In summary, it is established that Taa’at produces comfort whilst sinning produces discomfort and distress.

(Hazrat Moulana Ashraf Ali Thanwi in Istikhfaaful Ma’aasi)