By Dr. Muna Bilgrami 

Reflections on facets of being– drawing from the Qur’an and heritage of the Ahl ul-Bayt

One of the miracles of the Qur’an is that it speaks to us in every era and at whichever age we may be in. So complete and relevant is this divine revelation that the tafsīr (commentary) tradition has sustained at its core the principle of tafsīr al-qur’ān bi’l-qur’ān (exposition of the Qur’an by or through the Qur’an itself).

Let us go on a brief journey in this vein by looking at some verses scattered throughout different suras that take us from a point of vulnerability and weakness, to a point of centredness, gratitude and trust in a higher purpose. The starting point is a state of emotion – despair – in which many of use might find ourselves, especially in the light of the unmitigated injustice and oppression taking place in Palestine and other countries.

 ‘…The Qur’an tells us: Do not lose hope [falter], nor be sad [grieve]…(3:139)

 ‘…Say: O my servants, who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful…(39:53)

 ‘…Indeed, Allah will not change the condition of a people until they change what is in themselves…(13:1)

 ‘…For indeed, with hardship [will be] ease… (94:5)

 ‘…Allah does not intend to make difficulty for you, but He intends to purify you and complete His favour upon that you may be grateful…(5:6)

 ‘…Whoever fears Allah, Allah will find a way out for him [from every difficulty] and He will provide for him from sources that he could never have imagined…(65:2-3)

 ‘…Then do they not reflect upon the Qur’an, or are there locks upon their hearts?…(47:24)

 ‘…Certainly, the one who purifies [the soul or self] has succeeded…(91:9)

 ‘…And whoever turns away from My remembrance – indeed, he will have a miserable life…(20:124)

 ‘…Therefore, remember Me, I will remember you…(2:152).

Any number of other verses could have been chosen to reflect a similar narrative, or a slightly different one. The purpose of such a reading is to rouse us from the plodding heaviness of linear reasoning and stale diatribes of dogma. In this way the Qur’an can energize and refresh our īmān (belief based on certainty) and tawakkul (reliance and trust in the Source of Trust).

From Despair to Attunement

Noone can deny the vast extent of despair and suffering that fills our world. Suffering, loss and disappointment are natural, real, and inevitable. Many instances are unnatural, irrational, and unjust. Much is beyond our control. Much of our private misery is self-generated. Regardless, mercy abounds and awaits if one but turns away from heedlessness towards witnessing Allah’s will being fulfilled. Ultimately it is only Allah’s will that prevails. We have to attune ourselves to what that will might be.

Change of perspective and experience can come if clear intentions are made, guidance sought, and resolve fortified by cultivating reliance on and trust in the Originator of all. Difficulty always brings with it ease – in fact, a doubling of ease according to Surah al-Kawthar – but the difficulties don’t appear gratuitously. There is always a hidden gift hidden inside somewhere. With gratitude for the opportunity to strengthen one’s faith (īmān) and trust (tawakkul), and with cautious awareness (taqwa) moving forward, one can escape the pitfalls of despair. The revelation of the Qur’an continually reminds us of the transformative effect of remembering Allah, of turning away from one’s mistakes towards a life lived in harmony with the Creator’s purpose.

Yet let us not berate ourselves for weak faith or waves of despair. Being human is not static. We crackle and fizz with life. So we are in constant need of fine-tuning. Even the Prophet (S) was reminded in Surah Duha: ‘Your Lord has not abandoned you, nor has He become hateful/displeased’ (93:3). And to drive the logic home further, the Prophet is asked:

‘Did He not find you as an orphan then sheltered you? Did He not find you unguided then guided you? And did He not find you needy then satisfied your needs? (93:5-7)

For those who don’t bother with self-attunement, it is as if their primary organ of perception, the heart, has been sealed with a giant padlock. It is only the heart free of false idols that can reveal Reality.

Jalaluddin Rumi wrote:
This world’s a gaol, your souls are locked inside
Head that way for the open countryside!
This world has limits, that one’s limit-free,
Form is a barrier to reality

To forget Reality is to be at a loss, and to be at a loss is to flounder in despair, and despair is a prison. What is the way out of this prison? Purification. Removing impurities. What might they be? Perhaps we can define them as anything that gets in the way of our steadfast certainty that all of creation is in Allah’s hands. It will be immediately apparent that this definition means we each harbour a vast plethora of obstacles. Through reflection we can begin with lightening the load of attachments and expectations. Simplifying the ties that bind. Discerning what is false from what is real, what is durable from what is temporal. Recognising the limits of one’s influence.

The Power of Dhikr

The most powerful and direct way is through remembrance. Remembrance, or ‘re’-minding ourselves, is of what we already know deep within, that we in our subjectivity are subject to the most mysterious, glorious, dazzling power emanating from the Single Source of all. And that this Singular Source is above all Merciful and Beneficent.

Allah tells us in the Qur’an ‘If you do not know ask Ahl ul-Dhikr (the people of remembrance)’ (16:43). The Prophet himself was described as a dhikr sent with a message of Allah’s revelations, to make things clear, to help believers and those who act virtuously to emerge from darkness and into light (65:10-11). By extension all who bring us back to this light are agents of dhikr. Noone can bring us anywhere, however, without our intention to be guided and our action.

We have a treasury of beautiful forms of remembrance from the Qur’an and the Prophet (S). And we have a treasure chest of remembrance in the form of supplications or du‘a from the Imams (as). Each supplication from the Sahifah Sajjadiyyah, for example, is like a tuning fork for the spirit. The situated voice gifted to us by Imam Ali Zayn ul-‘Abidin (as) places us in the most receptive position to receive God’s grace.

Literally and figuratively, in its simplest form remembrance starts on the tongue with Lā ilāha and proceeds to illā’llāh. From the ‘lā’ of negation to the affirmation of ‘illā’llāh’. It may start on the tongue but then it travels inwardly. It takes time for the sounds of invocation to reshape the lenses of perception. Assiduous diligence is required. When it is applied no one is ever let down. By invocation we create and strengthen neural pathways in our conscious awareness. The vibrational frequency of remembrance not only elevates our inner state but supplants other reliances. The deep peace and comfort of abandoning into total trust and reliance on Allah takes one into the eye of the storm. Compared to the outer chaos, the inner centre is calm and peaceful. Instead of dispersal and despair we reside in gatheredness and hope.

‘Those who believe and whose hearts find comfort/assurance in the remembrance of Allah. Surely in the remembrance of Allah do hearts find ease/rest. (13:28)