SECRETKARBALA

وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاء وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا

All who obey Allah Y and the Messenger e are in the Company of those on whom is the Grace of Allah Y , of the Prophets , the sincere, the witnesses, and the righteous : Ah! What a beautiful Fellowship!

فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم

Let me shed some light on this ‘Beautiful Companionship’ before proceeding. Here the Holy Qur’aan is prescribing a fellowship and companionship. Imam Hassan Basri t, used to say to his disciples, ‘before choosing a companion, assess whether his friendship will benefit you on the ‘Day of Judgment’ or not.’ In this light Allah Y says in the Holy Qur’aan, in the 43^rd Sura, al-Zukhruf, verse 67:

الْأَخِلَّاء يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

All your friendships and associations based on the worldly values will terminate and be of no use or benefit to you on the Day of Judgment. Only friendship of the Allah Fearing (muttaqeen), who are the Awliya will benefit you on the Day of Judgment, so keep their company and fellowship. This is the significance of Suhba[1] .

So the Holy Qur’aan defines the categories of the blessed people, on whom is the Grace of Allah Y, the Prophets, the sincere, the martyrs, and the righteous. These are the main recipients of Allah Y’s blessing. The foremost amongst the blessed are the Prophets (Nabiyeen), the second are Testifiers to Truth (sidiqeen), the third are the martyrs (shuhada) who sacrifice their lives for Allah Y‘s pleasure and for His Deen and fourthly, the saints, the righteous (saaliheen) people blessed with Allah Y consciousness and piety (taqwa).

All the good attributes, characteristics and blessings separately possessed by the various blessed personalities are collectively possessed in the Blessed Personality of the Holy Prophet Muhammad e. The Holy Prophet e possessed a comprehensive, all embracing personality. Not a single blessing and blessed attribute that Allah Y sent from the time of Hazrath Adam u and will send till the Day of Judgment was absent from the person of the Holy Prophet Muhammad e. The great scholars and Imams (a’imma) agree unanimously on this. If any good attribute, character, quality of conduct, moral or anything does not occur in the life of the Holy Prophet Muhammad e then it cannot be considered as a blessing. The criterion of any attribute, character, quality of conduct, moral etc as to whether it is a blessing and good is whether it was possessed by the Holy Prophet Muhammad e. He e is the sole source of Allah Y‘s blessing. Whosoever got, is getting, will get any blessing (ni’mah) acquires it from the Holy Court of the Holy Prophet Muhammad e. On the Day of Judgment also all blessing will emanate from him. This is his charity (khairaat) from his store of abundance (Kauthar). It is stated in the collection of Hadith in Sahih Bukhari that the Holy Prophet Muhammad e said,

The giver (yu’ti) is Allah Y and the distributor (qaasim) is the Holy Prophet Muhammad e. This is the crux of our belief (aqa’id). So whosoever wants anything from Allah Y, he should become the beggar at the door of the Holy Prophet Muhammad e. This Divine Philosophy has been explained by Ala Hazrath, Maulana Shah Ahmad Raza Khan t, in the verses:

By God, this is the Court of Allah Y of Allah Y s blessings, there is no other means

Therefore Ala Hazrath, Maulana Shah Ahmad Raza Khan t has stated in another place:

So, all the good attributes, characteristics and blessings separately possessed by the various blessed personalities are primarily possessed in the Blessed Personality of the Holy Prophet Muhammad e. Thereafter it is distributed to others.

Prophethood is a blessing and some of Allah Y’s chosen servants were made prophets, from Hazrath Adam u to Hazrath Isa u. This prophethood is a blessing of the Holy Prophet Muhammad e for it is acquired from him. One may ask as to where is this mentioned? It is mentioned in the Holy Qur’aan in the 3^rd Sura, Aal-i-Imraan, verse 81 and elaborated in the Hadith. It is mentioned in the Holy Qur’aan that Allah Y gathered the souls of all Prophets in the World of Souls before the creation of this Temporal World, and convened a meeting with them. Imam Al-Hafiz Ibn Hajar al-`Asqalani t has mentioned the details of this meeting in his book al-Mawahib al-Ladunniyyah. He says when the souls of the Prophets appeared before Allah Y there appeared a shining light which illuminated the entire atmosphere. The prophets asked Allah Y regarding this light and Allah Y told them this was the nur of his beloved Holy Prophet Muhammad e. They enquired as to whom Holy Prophet Muhammad e was and Allah Y told them that he will be sent as the last prophet and they would have to believe in his prophethood and pledge allegiance to him to be blessed with prophethood.

وَإِذْ أَخَذَ اللّهُ مِيثَاقَ النَّبِيِّيْنَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ

Behold! Allah Y took the Pledge of the Prophets, saying: "I give you a Book and Wisdom; then comes to you A Messenger, confirming what is with you; do you believe him and render him help."

Every messenger had to bring faith on the Prophethood of Holy Prophet Muhammad e. The president of one country is not bound to recognize the president of another country for everyone possesses his own sovereignty. But all prophets were divinely instructed to accept the supreme sovereignty of The Holy Prophet Muhammad e in the form of a pledge and declaration that Allah Y witnessed.

قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَى ذَلِكُمْ إِصْرِي قَالُواْ أَقْرَرْنَا قَالَ فَاشْهَدُواْ وَأَنَاْ مَعَكُم مِّنَ الشَّاهِدِينَ

Allah said: "Do ye agree, and take this my Covenant as binding on you?" They said: "We agree." He said: "Then bear witness, and I am with you among the witnesses."

The sidiqeen or embodiments and witnesses to truth have also been blessed here for it is stated:

The Holy Prophet Muhammad e will testify, so the sidiqeen have been given this as a blessing of Holy Prophet Muhammad e.

As regards the Aulia (saaliheen) they attained piety, proximity and spiritual grace as a blessing of the Holy Prophet Muhammad e. They modeled themselves on his saintly life. So every blessing was given to every category of the blessed people through the blessing of the Holy Prophet Muhammad e. Nabuwwah, Siddiqiat and saalihat was attained through his blessing.

The question arises as to whom the martyrs received the blessing of martyrdom from? The Holy Prophet Muhammad e died a natural death so from who did the blessing of martyrdom emanate? Apparently it seems that this blessing was lacking in the Holy Prophet Muhammad e but actually it was not so. This is the secret of the martyrdom of Imam Hussain t. Apparently it seems that the martyrs possess something the Holy Prophet Muhammad e lacked but that cannot be. We believe that no partial superiority is available to any of the Ummah as compared to the Holy Prophet Muhammad e. All the blessed people are small streams and he is the ocean. His hands are distributing blessings to the world. Imam Sharfuddin Bosiri t says:

غَرْفاً مِّنَ الْبَحْرِ أوْ رَشْفاً مِّنَ الدِّيَمِ

(Like a) handful (of water) from the ocean or (a few) sips from continuous rains

All the prophets, truthful, martyrs and awliya stand before the door of the Holy Prophet Muhammad e and beg the blessing of Allah Y from him. Some may ask as to how people beg at the door of Holy Prophet e since one should beg at the door of Allah Y? Have they created a difference between the door of Allah Y and door of Holy Prophet e . There is no duality. The beings are two but their door is one. Allah Y says , ‘I will bless those who become beggars at the door of the Holy Prophet Muhammad e.’

Even for Allah Y they have to go to the Holy Prophet Muhammad e let alone, other blessings. Allah Y states that those who are His servants should beg at the door of Holy Prophet Muhammad e for His being and blessings.

Apparently the Holy Prophet Muhammad e could not be killed because Allah Y promised him protection from the hands of the enemy. Allah Y says in the 5^th Sura, al-Maida, verse 67:

Thus none will be able to kill the Holy Prophet e. Therefore martyrdom was actually not possible. The physical causes of martyrdom were present in his blessed life. Every act possesses two aspects; abstract existence and physical appearance. Actions are the physical appearance of salaah whilst remembrance of Allah Y is the abstract spirit.

The abstract form of martyrdom was present in the life of the Holy Prophet Muhammad e but did not manifest physically due to the promise of Allah Y. The Holy Prophet e desired to be martyred and the act to fulfill this desire did occur in his life. A person who fights in the Muslim army out of compulsion, and to fulfill a government decree will not be considered a martyr even if he is slain by the enemy, according to the shariah. The acceptance of acts is according to the niyyah according to the first hadith recorded in Bukhari. The Holy Qur’aan says that if the correct intention is prevalent and the act is not undertaken, then the reward is given despite not performing the act.

وَمَن يُهَاجِرْ فِي سَبِيلِ اللّهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيراً وَسَعَةً وَمَن يَخْرُجْ مِن بَيْتِهِ مُهَاجِرًا إِلَى اللّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلى اللّهِ وَكَانَ اللّهُ غَفُورًا رَّحِيمًا

He who forsakes his home in the cause of Allah , finds in the earth many a refuge, wide and spacious: should he die as a refugee from home for Allah and His Messenger, his reward becomes due and sure with Allah: and Allah is Oft-Forgiving, Most Merciful.

The intention to migrate, even if not completed is rewarded fully by Allah Y. So the intention of martyrdom existed in the Holy Prophet e as per his dua recorded in Sahih Bukhari to be martyred again and again.

These are the implicit or hidden martyrdom and the explicit or open martyrdom. Concealed Martyrdom (As-shahadate sirria) is mentioned in hadith e.g. poisoning etc. The Exposed Martyrdom (As-shahadate jahria) is to be killed in battle. Both these existed in the life of Holy Prophet Muhammad e but did not reach conclusion due to the promise of Allah Y.

In the Battlefield of Khyber a Jewess gave the Holy Prophet Muhammad e poisoned meat to eat. The companion with him died of the poison due to eating the meat whilst the Holy Prophet Muhammad e ate but did not die. This was the commencement of the Concealed Martyrdom (As-shahadate sirria) in his blessed life. The effects of this poison were prevalent till his death. He was not killed by it but was not kept apart from its effect till his death. In hadith literature it is recorded that prior to his demise he said to Hazrath Aisha y, ‘From the Day of Khyber I feel the effects of the poisoning.’

The Exposed Martyrdom (As-shahadate jahria) had a commencement in his blessed life but he did not die as a result of it. In the Battle of Uhad he fulfilled the formal prerequisites but did not die as a result of it. The Holy Prophet Muhammad e was injured and wounded and his tooth was broken. If the entire tooth had come off it would have flawed his appearance and Allah Y would never allow this to happen to His Beloved, Holy Prophet e. The tooth broke in such a way that it enhanced his beauty and shone more brilliantly, like well shaped diamond.

Both these acts of martyrdom were completed, as per the Divine Plan in two personalities carefully selected by Allah Y. The commencement of both had been in the personality of Holy Prophet Muhammad e and would be fulfilled in these two personalities. These two had to be linked to the Holy Prophet Muhammad e, being from his family and spiritually linked to him. Allah Y would not permit an outsider to accomplish this feat for it would indebt the Holy Prophet Muhammad e to their generosity. The two selected would have to be literally a part of his body. The two personalities had been chosen thus Allah Y did not allow his male children to see a mature age. The two chosen ones were Imam Hassan t and Imam Hussain t. They were the sons of his beloved daughter, Hazrath Fatimah y.

عن المسور بن مخرمة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: إنما فاطمة بضعة منى، يؤذينى ما آذاها.

Miswar bin Makhramah t narrates that the Messenger of Allah e said, “Fatimah is a part of me. Whatever hurts her hurts me.”[3]

Imam Haakim t has quoted a Hadith in al-mustadrik in which it is reported that the Holy Prophet e says:

عن علي رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم لفاطمة: إن الله يغضب لغضبك، و يرضى لرضاك.

Ali u narrates that the Holy Prophet (SAW) said to Fatimah u, “Indeed Allah becomes angry when you are angry and He is pleased when you are pleased.”[i]

The important statement in this context being, ‘Fatimah y is a piece of me.’ Thus the children of Hazrath Fatimah y are a piece of the Holy Prophet Muhammad e. The two chosen ones had to resemble the Holy Prophet Muhammad e spiritually and physically. There had to be external as well as internal similarity. This similarity was not possible for outsiders.

Imam Hassan t and Imam Hussain t were genetically as well as spiritually connected to the Holy Prophet Muhammad e. It is mentioned in many books of the sihah, including Bukhari that Imam Hassan t was an exact physical copy of the Holy Prophet Muhammad e from navel to head whilst Imam Hussain t was an exact physical copy of the Holy Prophet Muhammad e from the navel to his feet. The Holy Prophet Muhammad e said that Hazrath Fatimah y is the leader of the women of paradise whilst Imam Hassan t and Imam Hussain t are the leaders of the youth of paradise. The Holy Prophet Muhammad e also said that Imam Hassan t and Imam Hussain t are his two flowers in this world. He e also said, Hassan and Hussain are my sons, those who love them, love me whilst those who bear enmity towards them, bear enmity towards me.’ This statement elucidates the spiritual similarity to Holy Prophet Muhammad e.

The Holy Prophet e held the hand of Hazrath Imam Hassan t and Imam Hussain t and said:

عن علي بن أبي طالب رضي الله عنه : أن رسول اﷲ صلي الله عليه وآله وسلم أخذ بيد حسن و حسين، فقال : من أحبني و أحب هذين و أباهما و أمهما کان معي في درجتي يوم القيامة.

Hazrath Ali ibn Abu Taalib t reports that the Holy Prophet e held the hands of Hasan and Husayn and said:

‘He who loves me, these two and their father and mother will be with me on my level Day of Judgment.[ii]

[Jaami at-Tirmidhi, Volume 6, Chapters on al-Manaaqib, Page 401, Hadith number 3733]

Very importantly the Holy Prophet Muhammad e also stated, ‘Hassan and Hussain are from me and I am from them.’ Hazrath Imam Hassan t and Imam Hussain t being from the Holy Prophet Muhammad e we can understand but what does He e mean when he says, ‘I am from them’? This reveals the secret of martyrdom. The implicit or hidden martyrdom Concealed Martyrdom (As-shahadate sirria) and the explicit or open martyrdom The Exposed Martyrdom (As-shahadate jahria) which began from my life will attain completion from their lives. These were the mirrors that will mirror the blessing of martyrdom from the Holy Prophet Muhammad e to show to the world.

Imam Hassan t was poisoned and his intestine came out of his blessed mouth in 70 pieces. This was the hidden shahadah of the Holy Prophet Muhammad e. The open shahadah which started at Uhad reached completion when Imam Hussain was martyred at Karbala.

A tree bears fruit but the fruit never appears on the trunk, it appears on the branches. If two branches of the same tree bear fruit, and one eats the fruit, one never says one ate the fruit of the branch, but one says one ate the fruit of the tree. The fruit appears on the branch but it is the fruit of the tree. The Holy Prophet Muhammad e is the tree of prophethood and he had two branches. One branch was Imam Hassan t and the other was Imam Hussain t. The branch of Hassan t bore the fruit of hidden shahadah whilst the branch of Imam Hussain t bore the fruit of open shahadah. These fruit of the blessing of shahadah are actually the fruit of the Holy Prophet Muhammad e. Therefore the shahadah of Imam Hussain t is a chapter of the seerah of the Holy Prophet Muhammad e. Therefore in spite of the fact that many companions were martyred but none of the martyrdoms attained the popularity of the martyrdom of Imam Hussain t. Therefore all martyrdoms were known after the incident whilst Imam Hussaint’s Martyrdom was publicized by the Holy Prophet Muhammad e himself. Whilst watching Imam Hussain t playing the Holy Prophet e was tearing. On enquiry as to why he was crying he said that Hazrath Jibraeel u had informed him that people from his Ummah will martyr Imam Hussain t at a place called Karbala and thereafter Jibraeel u gave him some sand of Karbala.’

Umm Salama y the only wife of the Holy Prophet Muhammad e who was alive during the tragedy of Karbala reports:

عن ام سلمه قالت قال رسول اﷲ صلی الله عليه وآله وسلم أخبرني جبرئيل ان ابني الحسين يقتل بأرض العراق فقلت لجبرئيل ارني تربة الارض التي يقتل فيها، فجاء فهذه تربتها

The mother of the believers, Umm Salama y narrates that “The Holy Prophet e (who was asleep at my house one night and he woke up during the night being visibly disturbed) informed me that , “Jibraeel u had visited me and informed me that my beloved son Hussain would be martyred in Iraq. I asked him to bring me some sand of the place where he was martyred and he brought it to me"[4]

This reflects the knowledge of the Holy Prophet Muhammad e for he knew she will be the only surviving wife during the event of Karbala.

Imam ibn Kathir includes a hadith in his book al-bidaaya wal nihaaya that Abu Hurraira t reported that he heard the Holy Prophet e warn, "O People! Supplicate to Allah Y! Save me from the time of the end of 60 A.H. when young fools will sit on the throne of leadership." When Hazrath Abu Hurraira t saw that Yazid was pressurizing Imam Hussain t he realized this was the period prophesized by the Holy Prophet Muhammad e so he prayed to Allah Y to take his life before he witnesses the full scale oppression. Thus he died before witnessing Karbala. Imam Ismail ibn Kathir[iii] (701AH/774AH) records this hadith in his book al-Bidayah wa'an-Nihayah (The Beginning and the End) or Tarikh ibn Kathir (The history book of Ibn Kathir)[iv]that Abu Hurraira t reported that he heard the Holy Prophet e warn:

O People! Supplicate to Allah Y! Save you from the time of the end of 60 A.H. when young fools will sit on the throne of leadership.

اللهم انی اعوذبک من رائس الستين وامارة الصبيان

O Allah Y! I seek your refuge from the beginning of the 60^th year of the Hijra and the rule of foolish youngsters[v]

When Hazrath Abu Hurraira t saw that Yazid was pressurizing Imam Husayn t he realized this was the period prophesized by the Holy Prophet Muhammad e so he prayed to Allah Y to take his life before he witnesses the full scale oppression. Thus he died before witnessing Karbala. Abu Huraira t passed away in the 59^th year of the Hijra at the age of 78.

Hazrath Ali t once while traveling through Iraq stopped at Karbala and said, "O People of my caravan this is the spot where my son will be martyred".

The Holy Prophet e used to kiss Imam Hassan t on his lips and Imam Hussain t on his neck. The Urafa have stated this was to give them a greater measure of patience.

Umm Salama y reports that on the day of Karbala she was asleep at noon when she dreamt about the Holy Prophet e who informed her of the martyrdom of Imam Hussain t. She cried and saw that the sand had turned red.

دخلت علی ام سلمة و هی تبکی فقلت : ما يبکيک؟ قالت : رايت رسول اﷲ صلي الله عليه وآله وسلم في المنام و علي رأسه ولحيته التراب فقلت : مالک يا رسول اﷲ قال : شهدت قتل الحسين انفا.

[Hazrath Salmi y reports] I went to ummi Salama and found her crying. I asked her why she was crying and she replied, “I saw the Messenger of Allah Y in a dream and his blessed head and blessed beard was ruffled and full of sand. I asked him, ‘O Messenger of Allah Y! What is the matter?’ (or why are you in this condition). He replied, ‘ I have just witnessed the martyrdom of Husayn r’ [vi]

It is reported that angels are present during Shahaadat (mashuud bin malaaik) as witnesses. The difference between the Shahaadat of Imam Hussain t and other martyrs is that whereas angels in general witness the martyrdom's; the martyrdom of Imam Hussain t was witnessed by The Holy Prophet Muhammad e.

Imam Hussain t was informed of his martyrdom and where it would occur 50 years before its occurrence. Those who say he fought for power are mistaken, misled and misinformed.

[1] Suhba: Companionship. This term applies most specifically to the spiritual relationship between the Murshid and his murid. The basis of such companionship is mystical conversation and communion, both of which intensify as the murid’s heart becomes purified under the Murshid’s guidance. It is a profound mutual love based on the Pure Love of Allah Y.

[2] Bukhari narrated in his as-Sahih book of ‘ilm Chapter 13 (1:39#71)

Muslim as-Sahih book of Zakaat Chapter 33 (2:719#1037)

[3] 1. Bukhari, as-Sahih (3:1361#3510)

2. Bukhari, as-Sahih (3:1374#3556)

3. Muslim, as-Sahih (4:1903#2449)

4. Ibn Abi Shaybah narrated it in al-Musannaf (6:388# 32269) through Ali (كرم الله وجهه)

5. Abu Awanah, al-Musnad (3:70#4233)

6. Shaybani, al-Aahad wal-mathani (5:361#2954)

7. Tabarani, al-Mujam-ul-kabir (22:404#1013)

8. Hakim, al-Mustadrak (3:172#4747)

9. Bayhaqi, as-Sunan-ul-kubra (10:201)

10. Daylami, al-Firdaws bi mathur al-khitab (3:145#4389)

[4] 1. البدايه والنهايه، 8 : 196 - 200

2. کنز العمال، 12 : 126، ح : 34313

[i] 1. Hakim, al-Mustadrak (3:167#4730)
2. Abu Yala, al-Mujam (p.190#220)
3. Shaybani, al-Aahad wal-mathani (5:363#2959)
4. Tabarani, al-Mujam-ul-kabir (1:108#182)
5. Tabarani, al-Mujam-ul-kabir (22:401#1001)
6. Dawlabi, az-Zurriyah at-tahirah (p.120#235)
7. Qazwini, at-Tadwin fi akhbar qazwin (3:11)
8. Haythami said in Majma-uz-zawaid (9:203) Tabarani has narrated this tradition with a hasan (fair) chain of narrators.
9. Ibn Jawzi, Tadhkirat-ul-khawass (p.279)
10. Ibn Athir, Usad-ul-ghabah fi marifah as-sahabah (7:219)

1[ii] ترمذي، الجامع الصحيح، 5 : 641، ابواب المناقب، رقم : 3733

2. احمد بن حنبل، المسند، 1 : 77، رقم : 576

3. احمد بن حنبل، فضائل الصحابه، 2 : 693، رقم : 1185

4. طبراني، المعجم الکبير، 3 : 50، رقم : 2654

5. مقدسي، الاحاديث المختاره، 2 : 45، رقم : 421

6. خطيب بغدادي، تاريخ بغداد، 13 : 287، رقم : 7255

7. دولابي، الذرية الطاهره، 1 : 120، رقم : 234

8. مزي، تهذيب الکمال، 6 : 228

9. عسقلاني، تهذيب التهذيب، 2 : 258، رقم : 528

[iii] Ismail ibn Kathir ابن كثير was an Islamic scholar. His full name is Abu Al-Fida, 'Imad Ad-Din Isma'il bin 'Umar bin Kathir Al-Qurashi Al-Busrawi. He was born in 1301 CE in Busra, Syria (hence Al-Busrawi). He was taught by Ibn Taymiyya (expounder of Wahabism) in Damascus, Syria

[iv] al-Bidayah wa'an-Nihayah is a classic work by the Sunni scholar Ibn Kathir. It is considered to be one of the most authoritative sources on Islamic history. A unique aspect of the book is that it not only deals with past events, but also speculates about future events mentioned by Hazrath Muhammad e. The different volumes of the book deal with the beginning of creation and the sending of man upon the earth according to Islam, the lives of the Prophets of Islam, and the times of the Sahaba to the 8th century. The last volume records predictions of future events such as signs of the Day of Judgment (Qiyamah).

[v] الصواعق الحرقه : 221

[vi] سنن، ترمذي، ابواب المناقب

[1] Suhba: Companionship. This term applies most specifically to the spiritual relationship between the Murshid and his murid. The basis of such companionship is mystical conversation and communion, both of which intensify as the murid’s heart becomes purified under the Murshid’s guidance. It is a profound mutual love based on the Pure Love of Allah Y.

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