Kelamu'l Šifa' br. 7 - Jesen, 1426./2005. | Page 41

the acquisition of the qualities and the knowledge of the prophecy. As Sahl al Tustari said: “We have erased from your heart any aspiration but the aspiration to Us, any thought out Us, any move or rest out of Our command”. Hadrat Abd al-Razzaq al-Qashani (QS) in the Tawilat details that the source of the weight was the “return” from the station of the Wilayat to the station of Nubuwwat with its heavy burden. After the “opening of the heart”, the return to the veil of the existence, induced on Hadrat Peygamber such a weight to near break his back, because that veiled him from the Essence. He was delivered from this pain, only when Allah (JwS), covered Him with the Devine attributes at the station of the permanence (baqa’) after the annihilation (fana’). He gave Him the strength of the Truth, making him bearing the Truth through the Truth Itself. And exalted thy mention? Some authors link this ayat to the episode of the life of Hadrat Peygamber (SA), He was visited by Hadrat Jibrail (SA), who asked “your and my Lord asks, do you know how I have exalted your mention”. Hadrat Mustafa (SA) answered “Allah knows better “. Then Hadrat Jabrail (SA) said, “When I will be mentioned, you will be mentioned with Me”. The traditional commentaries agree to explain the meaning of the Hadith with the tayyib shahada, where the name of Prophet (SA) is always mentioned after that of Allah (JwS). Others commentators explain the ayat with the prominence of Hadrat Mustapha (SA) on the other Prophets (SA), in virtue of His qualities. Hadrat Dhul Nun Misri (QS) is reported to have said “the Himmat of the Prophets (SA) is oriented towards the ’Arsh, instead the Himmat of Hadrat Peygamber (SA) is beyond the ’Arsh, this is the meaning of “And exalted thy mention?” But lo! With hardship goeth ease Lo! With hardship goeth ease The above verses are traditionally explained by the Hadith reported by Hadrat Hassan ibn ’Ali (SA), Hadrat Peygamber (SA) explained the verses just reveled to Him to His Companions (RA), saying, “One adversity won’t prevail on two happinesses, One adversity won’t prevail on two happinesses. With hardship goeth ease, with hardship goeth ease”. Here must be remember that according to the Arabic grammar a repeated sentence with a undeterminated substantive considers so many substantives how many time is repeated, i.e. “ the knight with a sword, the knight with a sword”, points to the very same knights with two swords. Therefore the twice-repeated ayat, with the word hardship as determined substantive and ease as undetermined, it means that with a single hardship go two eases. In other word for each difficulty overcomes there is a double prize, one in this world and one in the next one. The very well known example mentioned by the commentators of the exterior sciences is about the fast, whose recompense is either in this word at the instant of the breaking either in the other world. However the comment of Hadrat Sahl al Tustari (QS) says: “With these words Allah (JwS) has pointed to the higher level of the maqam of hope (raja’), which is due to His generosity and subtle kindness, thus He mentioned twice the ease. Hadrat Peygamber (SA) said: that one hardship cannot overcome on two eases. This points to the two “eases”, the judgement of the heart and of the intellect, which cannot be won by the instinctive soul (nafs al ta’b). Allah (JwS) says: “We have given power over your instinctive soul to the subtile essences of your spiritual soul, to the intellect, to the heart and the understanding, which were established through the divine generosity 1000 years before the creation. Thanks to all these the instinctive soul is subjugated”. A further hadith on the two ayat reported by Anas ibn Malik (RA) recites that Hadrat Peygamber (SA) once squatting in front a hollow said: “If the hardship would go in this hollow, the ease would hunt it out”. The commentary of Hadrat Ibn Al Arabi about these two very ayat is thefollowing: “The association of these words is a mix, it is not a relation of two events happening at the same time, neither one after another, this is the reason of the repetition, because if within the hardship was not the ease, this could not be manifested to the contingent beings; as well without the hardship within the easy this could not be, each thing reveals itself through its opposite”. So when thou art relieved still toil And strive to please thy Lord These last two verses close the Sura with a call to perseverance. Two are the interpretation of “being relieved or free” (faragha), one assumes to be from daily activities so to be able to concentrate in the worship, a second considers the freedom from the obligatory worship (fard namaz) to be able to perform the voluntary practices and the night vigilance. Hadrat Ibn Al Arabi (QS) is considering such interpretation when recalling the words of Hadrat Abu Maydan (QS) said: “Oh you, who are in prayer, if you wish that your demands will be accepted and to obtain the Peace of the heart, do not proceed to the place of worshipping without knowledge of Who is your ruler. Get free from your family links, from your work, from your strength as from your power. So when you will be free (faraghta) from the conditions coming from the beings of this world, commit (fansab) yourself to the contemplation of the Clement and toward your Lord strive all the way, if you wish to conquer the Peace”. Hadrat Shaykh Sahl al Tustari (QS) seems, instead, opts for the second vision, saying: “When you will be free from the fard, stay sitting down and strive towards your Lord, come back to Him as you were before the rise of your instinctive soul (nafs al ta’b), before your creation, single by the singularity (fardan bi fardin), secret within the secret (sirri bi sirran). This was the way that Allah (JwS) gave to Hadrat Mustafa Jesen, 1426./2005. 41