Documents of the Right Word

espect, the saying, “There cannot be closeness (to one of two
opposites) unless one is far (from the other).” Some ignorant
people say in this connection that a person who loves hadrat Alî
ought to hate the greater ones of the Ashâb-i-kirâm. This
allegation is quite wrong. For, what a lover should hate is the
darling’s enemies, not the darling’s friends. Allâhu ta’âlâ says
about the As-hâb-i-kirâm, as is purported in the twenty-ninth
âyat of the Fat-h sûra: “They are very merciful towards one
another.” He informs that they are merciful to one another. This
âyat-i-kerîma shows clearly that the As-hâb-i-kirâm had very
tender and continuous mercy on one another and informs that
such things as animosity, grudge, envy and hostility, which are
quite incompatible with love, never existed among them. A
hadîth-i-sherîf states, “The most merciful person among my
Ummat is Abû Bekr.” Could it ever be supposed that the most
merciful member of this Ummat had fostered hatred and enmity
towards this Ummat?
Allâhu ta’âlâ said to Mûsâ (Moses) ‘alaihis-salâm’: “Hast thou
ever performed a good deed for Mine sake?” He replied, “Yâ
Rabbî! I have performed namâz, fasted, given the (alms called)
zakât, and made dhikr of Thine Name for Thine sake.” Upon this
Allâhu ta’âlâ declared, “Thine namâz is burhân for thee [it is a
token to show that you are a Believer]. Fasting is a curtain
[protecting you from Hell fire]. Zakât is a zil (shadow). Dhikr is a
nûr (light, halo). What hast thou done for Me?” When hadrat
Mûsâ asked, “Yâ Rabbî! What is the good deed to be done for
Thee,” the divine answer came: “Hast thou loved those whom I
love? Hast thou become hostile to Mine enemies?” Upon this,
Mûsâ ‘alaihis-salâm’ realized that the deed Allâhu ta’âlâ loved
best was Hubb-i-fi’llâh and bughd-i-fi’llâh (Love for the sake of
Allah and enmity for the sake of Allah).
If any Walî appears to you or helps you (when you are in a
difficult position), you should ascribe this to your own Murshid.
You should focus your tawajjuh on one source (Murshid).
It is sunnat to attend an invitation. However, there are
stipulations for this. For instance, the dinner party should not be
intended for ostentation or fame; the food offered should be halâl;
there should not be any lahw [musical instruments] or lu’b [dances,
women]; the feast should be open to the public. If these conditions
are observed in a dinner party, one should attend it with the
intention of performing a deed which is sunnat and not in order,
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