Glorification of Allah (SWT)

'A'udhu billahi min al-Shaytan al-rajim, Bismillah, al-Rahman, al-Rahim. Al-hamdulillah Rabbi 'l-alameen, wa bihi nasta'een wa khayru naasirin wa mu'een.

If we examine the very first verse of Surat ul-Jumu'ah, where Allah Subhanah wa Ta'ala is sending us a very clear message that not only do human beings do tasbih [glorification] of Allah Subhanah wa Ta'ala, but also every other creation, every other sign, every other existence in this universe glorifies Allah Subhana wa Ta'ala. And it says 'Yu sabbihhu li- Llahi mafi as-samaawati wa maa fi 'l-ardhi, al-Malik, al-Quddus, al-Aziz, al-Hakeem.' (62:1)

It is a sign for us, it is a message for us, that not only are we, as human beings glorifying Allah Subhanah wa Ta'ala, but every other existence, every other sign from the sun to the moon, to the trees to the grass, does tasbih of Allah Subhanah Wa Ta'ala. Now, while there exists many different tafseers [exegesis] of this Aayat, one of them that has been explained very clearly by mufasirin [exegetes] is that when each existence plays its role and treads its own path, it is doing tasbih of Allah Subhanah wa Ta'ala.

For example, every morning that the sun rises and every night that the moon comes out, it is now treading the path of which Allah created it for and thus doing tasbih of Allah Subhanah wa Ta'ala. With the connection between doing the glorification of Allah and the love of Allah, is also a connection that the Qur'an talks about that, of course, is in our traditions.

And this, very logical transition between loving an entity and then glorifying that entity exists inside of us and our connection with Allah Subhanah wa Ta'ala is no different. As our love and our hubb for Allah Subhanah wa Ta'ala grows, our glorification, our tasbih of Allah Subhanah wa Ta'alaa also grows. And Allah understands, that in order for us to understand the 'Illat' [cause], that we have to first understand the ma'lul [effect]. When it comes to Allah Subhanah wa Ta'ala again, this is very clear, there are signs everywhere, all around us that one cannot deny that there is a 'Illat', there is a cause behind the existence of all of these Ma'lulaat [effects].

One of the areas where Allah Subhanah wa Ta'ala tries to invoke or tries to create or tries to trigger that love inside of us, is between a husband and a wife for example. When in Suratul Rum, He says "Wa ja'ala baynakum mawaddatan wa rahmah' (30:21), and then He says 'Inna fi dhalika li ayaat-il-li qawmi-y-yatafakkarun." (30:21)- 'That this love, this placement of love and mercy between a husband and a wife, are in it, there are signs for the 'Ahli Fikr' - for those who think about Allah, for those who ponder, who do contemplation, who do tadabbur of Allah Subhanah wa Ta'ala. In that, this idea that this 'asli' love, this actual love between a husband and a wife has to be based on nothing but Allah Subhanah wa Ta'ala. And as that love increases the tasbih, the invocation, the glorification of Allah Subhana wa Ta'ala equally increases.

So as we look around the world and as we look inside the glorious book of the Qur'an, and we understand that there exists very open signs praising Allah Subhanah wa Ta'ala, that should automatically increase the love that we have for this Immaculate Creator of ours. And not only are we to make that connection between us and ourselves, but also we are to make that connection between us and others.

As Imam Ja'far Al-Sadiq, alayhi as-salaat wa as-salaam, explains to us in his book, Misbaah ul-Shari'ah. In the very first page of that book, where he says, the essence of bondage, the essence of servitude, the essence of 'ubudiyyat', when it comes Allah Subhanah Wa Ta'ala is based on four different concepts. Number one is based on the relationship between you and Allah Subhanah wa Ta'ala. Number two is the relation between you and yourself. Number three, you and the dunya, and number four, you and the naas- the men and the individuals around you.

But ultimately, every other avenue should take you back to Allah Subhanah Wa Ta'ala and that is the essence of Tawhid. The essence of Tawhid is not some ideology to simply believe in, It is not some noun, in fact, we say it is a verb, it requires action, and that action is to take every dimension of our life and place it on the same path, pointing towards that One Creator.

So whether it is between me and the dunya, that should have the essence of tawhid in it, whether it is me and let us say my wife or my family or my siblings or my parents or the other individuals in our community, that equally should have an essence of tawhid in it. Or whether it is the idea that me and myself, our actions, our niyyat everything that we do, our obligations, even when it comes to those types of Ibaadat that that are not 'ma'ruf shudeh'- that are 'not known in our books' to be 'Ibaadat' for example, salaat and sawm and khums and zakat, these are known Ibaadaat, but when it comes to the idea of you, let us say, going to your work for nine hours a day, if that niyyat is correct, that equally becomes Ibaadat.

That is why our Holy Prophet is advising Abu Dharr by saying to attach a niyyat to everything that you do, 'hatta' - even sleeping or walking, so ultimately, everything that you do becomes a fi sabili-Llah, for Allah Subhanah Wa Ta'ala.

That is why the highest Awliyaa of Allah Subhanah wa Ta'ala are those that take the five classifications of the a'maal be it wajib, haraam, mustahab, makruh and mubaah and reduce it down to simply two, mustahab or wajib.

Even those mubaah [permissible] things, even those common, ordinary, everyday things become for Allah Subhanah wa Ta'ala when you attach the appropriate niyyat to it. And all of this, as I mentioned, is glorified inside of us when we see the signs of Allah Subhanahu wa Ta'ala, whether it is the signs within the nafs of our existence, whether it is the signs within the 'ufuq' of the horizon inside of us.

One small story to understand this. There was a young man, who was playing inside a small village. A man arrived on his horse in that village and stopped off at the local coffee house or tea house, tied his horse to the tree, went inside to grab a cup of tea, came outside and saw the horse was gone. He looked around very, very frantic and panicked and he saw this young boy out in the distance. He calls the young boy over, he says "Have you seen my horse?" He says "That horse that is blind in one eye?" And the man says "Yes, yes, that is him". He says "The horse that is carrying grains on his back?". He says "Yes, yes, that is him". He says "The horse that is limping on one leg?" He says "Yes, that is him. He says "I have not seen him".

The man grabs the young boy and takes him to a local judge. And says "Your Honour, this young boy has stolen my horse" and the young boy is asked to explain himself. The young boy says "Your Honour, it is very simple, I saw footprints in the sand of a horse. One footprint was deeper than the other, so I knew it had a limp. And every time there was a limp, there was a small grain behind that limp, so I knew every time it limped, the grain would fall from the back of the horse. Where there was an area where horses eat hay and grass, one side of that horse and one side of that grass and that hay was eaten, the other side was not, so I knew I was blind in one eye. This individual asked me whether or not I have seen his horse. I have not seen his horse, but everything around me tells me that it very much exists".

Equally, if someone was to ask us "Have we seen Allah Subhanah wa Ta'ala?" We have not seen Allah Subhanah wa Ta'ala but everything around us, from the sun to the moon, to the stars, to ourselves, screams to us the idea that Allah very much exists.

But it is important for us to understand, that many a times we ask ourselves that why can not Allah be seen? And while there are many different philosophies behind this idea, one small appreciation from again, from Imam Ja'far Al-Sadiq, alayhi as-salaat wa as-salaam, and try to understand this idea. He says very simply that if you want to be able to see Allah, you are limiting Allah, you are making him 'mahdud', because ultimately, when you see an existence, when you see an entity, it is enclosed in a certain time and a certain space.

While it exists in front of your eyes, it doesn't exist that say to the left of you or the right of you or behind you, etc. So by asking Allah if whether or not we can see them with these naked limited eyes, we are actually limiting Allah's existence to a certain time and a space. And we know that, I, personally do not want to believe in Allah who is limited and who is 'mahdud' to a certain time and space, but rather, I want to believe in Allah Subhanah Wa Ta'ala, who is everywhere and anywhere and who is 'laa mahdud'- limitless.

Wa as-salaamu 'alaykum, wa rahmatUllahi Wa barakaatuh.