Bab fi Dhuhur Tajaliyyatihi

The Manifestation of His Tajalliyat

...not completely similar in this way. For example, Allah Ta'ala is Aleem, Sami', Baseer, and humans also possess knowledge, hear, and see. But these human attributes are a gift from Allah Ta'ala, borrowed and borrowed temporarily. A change occurs in them every moment. These human attributes are mortal, limited, and prone to alteration. The things which were entirely unknown until yesterday, today because of science, we have started getting to know. Until yesterday, we couldn't even look properly at the things on earth, now we have started breaking the stars of Mars. Until yesterday, we couldn't hear words spoken a few steps away, today we can hear sounds from thousands of miles away in such a way as if the speaker is standing before us. And it is very possible that tomorrow brings such a revolution that today's talks also become like fairy tales." (Now people can really see each other standing face to face on TV too. - Publisher)

This chapter is about His manifestations becoming apparent

قَالَ اللّٰهُ تَعَالٰى: وُجُوْهٌ يَّوْمَئِذٍ نَّاضِرَةٌ ۙ - اِلٰى رَبِّهَا نَاظِرَةٌ ۚ (Ayat 22, 23 - Al-Qiyamah) Vocabulary: نَاضِرَةٌ (Nadhirah): fresh. Its plural is نَوَاضِر (Nawadhir). نَاظِرَة (Nadhirah): looking, one who sees. Its plural is نُظَّار (Nudhdhar) and also نَاظِرِيْن (Nadhirin). Translation: Allah Ta'ala says: "On that day (the Day of Resurrection) many faces will be fresh, looking towards their Lord." قَالَ اللّٰهُ تَعَالٰى: كَلَّاۤ اِنَّهُمْ عَنْ رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوْبُوْنَ (Ayat 15 - Al-Mutaffifin) Translation: Allah Ta'ala says: "No! Indeed, they, from their Lord, that Day, will be partitioned (and deprived of the Divine vision)."

O gentlemen! The manifestations of God Almighty are of two kinds. 1. The Manifestation of the Essence (Tajalli-e-Zati), which no one can see. And this stage is regarding the stage of Ahadiyat where there is no scope for duality. In this stage, there is no entry of "me" and "you". This is the station of وَحْدَهُ لَا شَرِيْكَ لَهُ. 2. The Manifestation of Divine Names and Attributes (Tajalli-e-Asma-o-Sifat). Its station is the "Station of Wahidiyat" and this is the World of Examples (Alam-e-Mithal). Some ignorant people who are completely unaware of the Alam-e-Mithal deny the vision of the Divine absolutely. Well, we have no objection to their remaining deprived of the Divine vision. Because one who has no faith in the Divine vision will not attain it. مَنْ كَانَ فِيْ هٰذِهٖۤ اَعْمٰى فَهُوَ فِى الْاٰخِرَةِ اَعْمٰى (Whoever is blind here will be blind there too). This point is also worth remembering that as much as is one's belief,

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and knowledge, that is how it will manifest on the Day of Resurrection. Hasrat! What is the manifestation in my knowledge today ÷ Tomorrow in that form the show will come before me

قَالَ اللّٰهُ تَعَالٰى: اَلرَّحْمٰنُ عَلَى الْعَرْشِ اسْتَوٰى ۞ (Para 16 - Taha) Translation: Allah Ta'ala says: "The Most Merciful established Himself above the Throne."

Gentlemen! The word "Throne" (Arsh) is used metaphorically for "government" in Arabic. Just like in Urdu, it is said that "so-and-so's crowning took place" meaning his overall government was announced. Or "so-and-so has sat on the chair," meaning partial government, meaning the leadership of a group or class is found. The people of the World of Examples also see this that a manifestation is appearing on a royal throne. "God Almighty is upon the throne," meaning for His height and exaltation, His government is established. The Throne itself is in the hand of God Almighty's power. Any place where His government is not? The Throne is under His government, the floor is under His government. All is the kingdom of Allah. I say to those who do not understand God Almighty everywhere, but consider Him only on the Throne. Such misunderstandings occur because they do not understand metaphors. اَفَلَا يَتَدَبَّرُوْنَ الْقُرْاٰنَ (Then do they not reflect upon the Qur'an, reading without thought and reflection?) كَذٰلِكَ نُصَرِّفُ الْاٰيٰتِ لِقَوْمٍ يَّتَفَكَّرُوْنَ (We thus explain the signs in various ways for a people who give thought). But who is all this for? For those people who read the Qur'an with thought and reflection and try to understand its nuances and symbols. قَالَ اللّٰهُ تَعَالٰى: وَلَمَّا جَآءَ مُوْسٰى لِمِيْقَاتِنَا وَكَلَّمَهٗ رَبُّهٗ ۙ قَالَ رَبِّ اَرِنِيْۤ اَنْظُرْ اِلَيْكَ ۭ قَالَ لَنْ تَرٰىنِيْ وَلٰكِنِ انْظُرْ اِلَى الْجَبَلِ فَاِنِ اسْتَقَرَّ مَكَانَهٗ فَسَوْفَ تَرٰىنِيْ ۚ فَلَمَّا تَجَلّٰى رَبُّهٗ لِلْجَبَلِ جَعَلَهٗ دَكًّا وَّخَرَّ مُوْسٰى صَعِقًا ۚ فَلَمَّآ اَفَاقَ قَالَ سُبْحٰنَكَ تُبْتُ اِلَيْكَ وَاَنَا اَوَّلُ الْمُؤْمِنِيْنَ ۞ (Ayat 143 - Al-A'raf) Translation: Allah Ta'ala says: "And when Musa came at Our appointed time and his Lord spoke to him, he presented, 'My Lord! Honoring me with vision, show me Yourself that I may look at You.' Allah Ta'ala said, 'You will not see Me, but rather look at the mountain. If it remains steady in its place during the time of My manifestation, then you will see Me.' So when his Lord manifested to the mountain, it crushed it to dust, and Musa fell unconscious screaming. Then when he recovered, regained his senses, he presented, 'Exalted are You! I repent to You from what I did, and I am the first of the believers among the people of my time.'" Because Hazrat Musa (AS) is a prophet, therefore his Iman (belief) comes before all others and the Iman of his ummah is after him. وَقَالَ اللّٰهُ تَعَالٰى: فَلَمَّا قَضٰى مُوْسَى الْاَجَلَ وَسَارَ بِاَهْلِهٖۤ اٰنَسَ مِنْ جَانِبِ الطُّوْرِ نَارًا ۚ قَالَ

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لِاَهْلِهِ امْكُثُوْۤا اِنِّيْۤ اٰنَسْتُ نَارًا لَّعَلِّيْۤ اٰتِيْكُمْ مِّنْهَا بِخَبَرٍ اَوْ جَذْوَةٍ مِّنَ النَّارِ لَعَلَّكُمْ تَصْطَلُوْنَ - فَلَمَّآ اَتٰىهَا نُوْدِيَ مِنْ شَاطِئِ الْوَادِ الْاَيْمَنِ فِى الْبُقْعَةِ الْمُبٰرَكَةِ مِنَ الشَّجَرَةِ اَنْ يّٰمُوْسٰۤى اِنِّيْۤ اَنَا اللّٰهُ رَبُّ الْعٰلَمِيْنَ ۞ (Ayat 29, 30 - Al-Qasas) Translation: And Allah Ta'ala says: "Then when Musa fulfilled his term and was traveling with his wife, he saw a fire towards the mountain. He said to his wife, 'Stay here! I have perceived a fire, perhaps I will bring to you from there (the way) some news or a burning brand from the fire so that you may warm yourselves.' Then when he came to it, to the edge of the valley, a voice was called out from the right side of the blessed spot on the earth, from the tree, 'O Musa! I am indeed Allah, Lord of the worlds.'"

Gentlemen! When a human's thought settles on one point, the doubts and distress of the mind are removed, then a connection is created with the World of Examples. Therefore, faqirs strive hard to repel stray thoughts. Musa (AS) was desirous to warm his wife. At that time, his full attention was upon the thought of the fire. Immediately, that thought took him to the World of Examples. Musa (AS)'s wife was shivering from the cold. Hazrat Musa (AS) was worried about the fire at that time. Because of his thought being fixed on fire, the Divine manifestation too appeared in the form of a flame of fire. From behind the "Ana" (I-ness) of the Prophet Musa (AS), the Divine manifestation was watching. The Divine manifestation and the "I-ness" of Musa (AS) became a burning ember. Hazrat Musa (AS) screamed and fell unconscious. When he regained consciousness, he began to say, "My Lord! I return towards You." Musa (AS) came to know on the fortieth day how spiritual manifestations are deserved to be seen. Those who merely cook up imaginary pulao, run flying horses, they should know that: Something comes from doing nothing ÷ You need courage to do something

عَنْ جَرِيْرٍ قَالَ: كُنَّا جُلُوْسًا عِنْدَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ إِذْ نَظَرَ إِلَى الْقَمَرِ لَيْلَةَ الْبَدْرِ فَقَالَ اِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هٰذَا الْقَمَرَ لَا تُضَامُّوْنَ فِيْ رُؤْيَتِهٖ - فَإِنِ اسْتَطَعْتُمْ أَنْ لَّا تُغْلَبُوْا عَلٰى صَلٰوةٍ قَبْلَ طُلُوْعِ الشَّمْسِ وَصَلٰوةٍ قَبْلَ غُرُوْبِ الشَّمْسِ فَافْعَلُوْا - (بخاری، مسلم، مشکوٰۃ) Vocabulary: كُنَّا جُلُوْسًا (Kunna julusan): We were sitting. سَتَرَوْنَ (Satarawna): Soon you will see. لَا تُضَامُّوْنَ (La tudhammuna): You will have no doubt. لَا تُغْلَبُوْا (La tughlabu): Do not be overpowered. صَلٰوةٍ قَبْلَ طُلُوْعِ الشَّمْسِ (Salatin qabla tulu'ish-shamsi): Fajr prayer. صَلٰوةٍ قَبْلَ غُرُوْبِ الشَّمْسِ (Salatin qabla ghurubish-shamsi): Asr prayer. عِيَانًا (Iyanan): openly, clearly.

Translation: Hazrat Jarir (RA) narrates that he said, "Once we were sitting near the Prophet ﷺ, he looked at the moon on the fourteenth night (full moon). Then he said, 'You people will see your Lord just as

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you see this moon. You will not doubt in His vision. If you can help it, do not be overpowered regarding the prayers before the rising of the sun and before its setting (perform those prayers).' In this noble hadith, emphasis is given on the performance of Fajr prayer and Asr prayer. For the Fajr prayer, sweet sleep and a warm bed have to be left, and the time of Asr prayer is the time of office, school, court, business, buying and selling, and for some friends, it is the time of gossip, joking around, tea houses, and recreation in hotels. In such a time, leaving them and turning towards Allah is quite difficult. (This hadith is in Bukhari and Muslim, and also in Mishkat) عَنْ جَرِيْرِ بْنِ عَبْدِ اللّٰهِ قَالَ: قَالَ رَسُوْلُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ: "اِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا - (رواہ البخاری و المسلم - مشکوٰۃ) Translation: Hazrat Jarir bin Abdullah (RA) narrates that he said, the Messenger of Allah ﷺ said, "You will see your Lord openly." (Meaning with the physical eye and the outward eye too) (This hadith is in both Bukhari and Muslim, and also in Mishkat)

عَنْ جَابِرٍ عَنِ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ بَيْنَا اَهْلُ الْجَنَّةِ فِيْ نَعِيْمِهِمْ إِذْ سَطَعَ لَهُمْ نُوْرٌ فَرَفَعُوْا رُءُوْسَهُمْ فَإِذَا الرَّبُّ قَدْ اَشْرَفَ عَلَيْهِمْ مِنْ فَوْقِهِمْ فَقَالَ اَلسَّلَامُ عَلَيْكُمْ يَا اَهْلَ الْجَنَّةِ قَالَ وَذٰلِكَ قَوْلُهُ تَعَالٰى - سَلَامٌ قَوْلًا مِّنْ رَّبٍّ رَّحِيْمٍ - قَالَ فَنَظَرَ إِلَيْهِمْ وَيَنْظُرُوْنَ إِلَيْهِ فَلَا يَلْتَفِتُوْنَ إِلٰى شَيْءٍ مِنَ النَّعِيْمِ مَا دَامُوْا يَنْظُرُوْنَ إِلَيْهِ حَتّٰى يَحْتَجِبَ عَنْهُمْ وَيَبْقٰى نُوْرُهٗ - (رواہ ابن ماجہ - مشکوٰۃ) Vocabulary: فِيْ نَعِيْمِهِمْ (Fi na'imihim): In their bounties. سَطَعَ (Sata'a): Spread, rose. اَشْرَفَ عَلٰى (Ashrafa ala): Peeped from above. لَا يَلْتَفِتُوْنَ (La yaltafituna): They will not pay attention. يَحْتَجِبَ عَنْهُمْ (Yahtajiba anhum): He will hide from them, He will veil Himself. بَيْنَا (Bayna): In this state that. Translation: Hazrat Jabir (RA) narrates from the Prophet ﷺ, "While the people of Paradise will be immersed in their bounties, a light will shine for them. When those people raise their heads and look up, they will observe that the Lord of the Universe is peeking upon them from above, and He is saying, 'O people of Paradise! Peace be upon you.' The narrator says, and this is the saying of Allah Ta'ala: سَلَامٌ قَوْلًا مِّنْ رَّبٍّ رَّحِيْمٍ (Peace, a word from a Merciful Lord). Then He said, 'Allah Ta'ala will look at the people of Paradise, and those people of Paradise will look at Him. And those people of Paradise, being intoxicated in that wealth of vision, will not pay attention towards any other bounty. Rather, they will continuously keep seeing the Lord. Until He veils Himself and His light will remain.' (Ibn Majah narrated it and it is also in Mishkat)

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يَمِيْنُ اللّٰهِ مَلْاٰى لَا يَغِيْضُهَا نَفَقَةٌ سَحَّاءُ اللَّيْلِ وَالنَّهَارِ - اَرَاَيْتُمْ مَا اَنْفَقَ مُنْذُ خَلَقَ السَّمٰوَاتِ وَالْاَرْضَ فَإِنَّهٗ لَمْ يَنْقُصْ مَا فِيْ يَمِيْنِهٖ وَعَرْشُهٗ عَلَى الْمَاءِ وَبِيَدِهِ الْاُخْرَى الْمِيْزَانُ يَخْفِضُ وَيَرْفَعُ - (فقط فی الصفات عن ابی ھریرۃ - کنز) Vocabulary: يَمِيْن (Yamin): right hand. مَلْاٰى (Mal'a): full, brimming. لَا يَغِيْضُ (La yaghidu): does not decrease. غَيْض (Ghaidh): a little bit, a fraction. غِيْضَ اْلَآكِل (Ghidhal akil): he gave to eat, offered. نَفَقَة (Nafaqah): to spend, expense of feeding/drinking. سَحَّاءُ اللَّيْلِ وَالنَّهَارِ (Sahha'ul-layli wan-nahar): continuous night and day. مُنْذُ (Mundhu): since, from the time of. لَمْ يَنْقُصْ (Lam yanqus): did not decrease or there was no decrease. عَرْش (Arsh): throne. يَخْفِضُ (Yakhfidu): he lowers. خَفْض (Khafdh): lowered, bent down. يَرْفَعُ (Yarfa'u): he elevates, raises, honors. Translation: The right hand of Allah Ta'ala is full, spending any kind of expense does not cause it to decrease. Have you not seen? Since the creation of the heavens and the earth, how much He has spent (in spite of it) there has been no decrease in what is in His right hand (in the speed of His spending), His throne of government is upon the water. In His other hand is the balance. He lowers it and raises it. (This hadith is narrated from Abu Huraira in the chapter of Attributes by Daraqutni. And it is also recorded in Kanz al-'Ummal) إِنَّ قُلُوْبَ بَنِيْ اٰدَمَ بَيْنَ إِصْبَعَيْنِ مِنْ اَصَابِعِ اللّٰهِ كَقَلْبٍ وَاحِدٍ فَإِذَا شَاءَ صَرَفَهٗ وَإِذَا شَاءَ بَصَّرَهٗ - (ابن جریر عن ابی ذر) Translation: Indeed, the hearts of the children of Adam are between two fingers of Allah Ta'ala, like one single heart, when He wishes He turns it away (i.e. from the truth) and when He wishes He grants it insight. (Ibn Jarir narrates it from Hazrat Abu Dharr) لَا تَزَالُ جَهَنَّمُ يُلْقٰى فِيْهَا وَيَقُوْلُ هَلْ مِنْ مَّزِيْدٍ حَتّٰى يَضَعَ فِيْهَا رَبُّ الْعِزَّةِ قَدَمَهٗ فَتَنْزَوِيْ بَعْضُهَا إِلٰى بَعْضٍ وَتَقُوْلُ قَطْ قَطْ وَعِزَّتِكَ وَكَرَمِكَ وَلَا يَزَالُ فِي الْجَنَّةِ فَضْلٌ حَتّٰى يُنْشِئَ اللّٰهُ خَلْقًا اٰخَرَ فَيُسْكِنَهُمْ فِيْ فُضُوْلِ الْجَنَّةِ - (حم و عبد بن حمید حم - م ت ن و ابو عوانہ حب عن انس) Vocabulary: يُلْقٰى (Yulqa): is thrown. هَلْ مِنْ مَّزِيْدٍ (Hal min mazidin): is there any more? يَضَعَ (Yada'a): he will put or will place. وَضَعَ، يَضَعُ، وَضْعًا (Wada'a, yada'u, wad'an): to put. تَنْزَوِيْ (Tanzawi): they will gather, its angles will meet. قَطْ (Qat): enough. قَطُّ (Qattu): enough, share, portion. قَطًّا (Qattan): never, not at all, never will be. هَمِيْشَہ رَهے گِي (Hamisha rahegi): will always remain. يُنْشِئَ اللّٰهُ (Yunshi'allah): Allah will create. فَيُسْكِنَهُمْ (Fayuskinahum): then He will settle them. Translation: "Hell will continuously be thrown into, and it will say, 'Is there any more?' Until the Lord of Honor places His foot upon it, and it will trample it. Some parts of Hell will gather upon other parts (and fold up),

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and it will say, 'Enough, enough O Lord! By Your Honor and Nobility, enough, enough!' And there will always remain empty space in Paradise. Until Allah Ta'ala creates another creation, and will settle them in the empty space of Paradise." (This hadith is in Musnad Ahmad. Abd bin Humaid meaning Humaid has narrated more of it: Abdullah also narrates it, Muslim, Tirmidhi, Nasai. Abu Awanah Yaqub bin Ishaq is also among its narrators who passed away in 316. Ibn Hibban Abu Hatim in his Sahih narrates it from Hazrat Anas) إِذَا قَاتَلَ أَحَدُكُمْ فَلْيَتَّقِ الْوَجْهَ فَإِنَّ اللّٰهَ تَعَالٰى خَلَقَ اٰدَمَ عَلٰى صُوْرَتِهٖ - (م عن ابی ھریرۃ - عبد ابن حمید عن ابی سعید - کنز ج 1) Vocabulary: قَاتَلَ (Qatala): fought, hit. فَلْيَتَّقِ (Falyattaqi): so he should be careful, save. اَلْوَجْه (Al-Wajh): face, mouth. Translation: When any of you hits another person, he should avoid hitting the face (i.e. do not hit on the face). Because indeed, Allah Ta'ala created Hazrat Adam (AS) upon His image. (This hadith was narrated by Muslim from Abu Huraira and Abd bin Humaid from Abu Sa'id, and it is also in Kanz al-'Ummal Vol 1) يَنْزِلُ اللّٰهُ إِلَى السَّمَاءِ الدُّنْيَا كُلَّ لَيْلَةٍ حِيْنَ يَمْضِيْ ثُلُثُ الْاَوَّلُ فَيَقُوْلُ "أَنَا الْمَلِكُ مَنْ ذَا الَّذِيْ يَدْعُوْنِيْ فَأَسْتَجِيْبَ لَهٗ - مَنْ ذَا الَّذِيْ يَسْأَلُنِيْ فَأُعْطِيَهٗ - مَنْ ذَا الَّذِيْ يَسْتَغْفِرُنِيْ فَأَغْفِرَ لَهٗ فَلَا يَزَالُ كَذٰلِكَ حَتّٰى يُضِيْئَ الْفَجْرُ - (م - ت عن ابی ھریرۃ - کنز ج 1) Vocabulary: يَنْزِلُ (Yanzilu): He descends. كُلَّ لَيْلَةٍ (Kulla laylatin): every night. يَمْضِيْ (Yamdi): passes. مَضٰى، يَمْضِيْ، مُضِيًّا (Mada, yamdi, mudiyyan): to pass, to be fulfilled. فَأَسْتَجِيْبَ (Fa'astajiba): so I may accept. يَسْأَلُنِيْ (Yas'aluni): asks me. فَأُعْطِيَهٗ (Fa'utiayahu): so I may give to him. يَسْتَغْفِرُنِيْ (Yastaghfiruni): seeks my forgiveness. فَأَغْفِرَ (Fa'aghfira): so I may forgive. كَذٰلِكَ (Kadhalika): likewise, in this manner. يُضِيْئَ (Yudi'a): becomes bright, becomes manifest. Translation: Allah Ta'ala descends to the sky of the world every night when the first third of that (night) has passed. That is, the first third of the night passes. (Approximately at twelve o'clock) there is a call from the unseen, "I am the King. Who is there who calls Me at this time, so that I may accept his prayer? Who is there who asks Me for something at this time, so that I may grant it to him (I will fulfill his question). Who is there who seeks forgiveness from Me, so that I may forgive him." And He continues to command in this way until the light of dawn becomes manifest (meaning until true dawn occurs). (This hadith was narrated by Muslim and Tirmidhi from Abu Huraira, and this hadith is also on page 166 of Kanz al-'Ummal Vol 1)

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Gentlemen! Such verses (sentences) are called Mutashabihat. Some words in them are similar. Meaning the word "face" comes for Allah and the face of humans has also been made upon His image. The feet of Allah, the hands of Allah, etc. And hands, feet, face, etc. are limbs of a human. Thus, regarding such verses, the opinions of scholars differ. Some scholars exercised caution to such an extent that they did not translate these words from their side into another language. Rather, they kept the Arabic word as it is in the translation. For example, where the word وَجْه (face) came, they will not say "face" there but rather write the word وَجْه. For example: فَاَيْنَمَا تُوَلُّوْا فَثَمَّ وَجْهُ اللّٰهِ ۭ (Para 2 - Al-Baqarah Ruku 14). Translation: So wherever you turn your face, there is "Wajh Allah" (Allah Ta'ala is in front of you). These scholars will explain "Wajh Allah" as "Wajh Allah" only. Similarly يَدُ اللّٰهِ (Hand of Allah) عَرْشُ اللّٰهِ (Throne of Allah) etc. Some scholars translated these words in metaphors, for instance وَجْه (face), يَد (hand) etc. But they refrained from giving any further explanation of it from their side. Meaning they would not say what the "Face of Allah" or the "Hand of Allah" will be like or what this could mean? These people say that this is a test from God for common people of their meaning and intent. And a test of faith for eminent scholars for not knowing. Meaning God wishes to see if these people admit their lack of knowledge and confirm their powerlessness? Or do they get involved in this matter in fanciful guesswork and imaginary flights of fancy? The saying of the Almighty for such companions of "la adri" (I do not know) is like: وَمَاۤ اُوْتِيْتُمْ مِّنَ الْعِلْمِ اِلَّا قَلِيْلًا ۞ (Ayat 85 - Bani Israil) Translation: And you have not been given knowledge except a very little amount. (It was given according to your capacity). One group of scholars is also of the view that according to the idioms of the Arabic language, its meaning should be translated in the idioms of another language. For example, those people took the "meaning" of "وَجْه" (face) as "pleasure" and the meaning in conversation as "complete attention". For example, someone tells us? That "what should I do brother! In this matter my friend's face is in between, otherwise I would have given him a severe punishment" etc. Here the meaning of "face" is that "I care about my friend, his pleasure is in my view". In this way, they took the meaning of "Arsh" as "high authority". "High authority", whole government. Look! We say "so-and-so sat on the throne of kingship", meaning the "high authority" became his, and the government of all was established upon it. Saying "chair" means "partial government", group leadership, belonging to some congregation. Look! The students of the college say "so-and-so became the president of our group (meaning congregation)", and they consider him like the partial government of that group. (Bahrul Uloom Hazrat Qibla used to be the president of the students' union in Madrasa Darul Uloom. - Academy). Some scholars have declared that everything has an "image", "reality". For example, "anger", the boiling of blood whose name is for the purpose of taking revenge. And its reality is "revenge", it is a "punishment". In this way, everything has an outward image and an inner reality.

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