فُلانٌ يَبَرُّ خَالِقَهُ means so and so is obedient to his Creator...

فُلانٌ يَبَرُّ خَالِقَهُ means so and so is obedient to his Creator, as pointed out by al-Jawhari. ‘Thaqalan’ means mankind and the Jinn . This noble hadith means that the fear of God and hope in Him should be at the highest degree. Despairing of Divine mercy and considering oneself secure from God’s devising ( makr ) are totally prohibited, as indicated by a great number of traditions and explicitly stated by the Noble Qur’an. Secondly, none of these should exceed the other.

God willing, we shall elaborate upon this and other aspects of the holy tradition in the course of a few sections.

Between Hope And Fear Let it be known to you that the man cognizant of the realities and the relationship between possible existents ( mumkin al-wujud ) and the Necessary Being ( wajib al-wujud ) , exalted and sublime is He, holds a two-sided viewpoint: The first thing he has in view is the essential defectiveness of his own, of all possible beings, and the wretchedness of the entire universe.

Through direct experience or through indirect knowledge he discovers that the entire existence of a possible being is immersed in lowliness and want, drowned in the dark ocean of possibility, poverty and need, always and for ever. The possible existents have nothing of their own: they are utterly insignificant, thoroughly devoid of majesty, and absolutely defective. Rather, none of these expressions can adequately express their utter neediness, and we use them for lack of proper words.

Otherwise, defectiveness, poverty and need are a part of the quality of thingness. None of the possible beings and none of tile creatures has anything that is its own. Accordingly, even if a man were to accomplish all the worships, follow all the Divine teachings and obey the Holy Lord most perfectly and meticulously, he has nothing but shame, humiliation and fear to his share. What obedience can lie offer? what worship? from whom? and to whom?

Are not all the attributes of excellence His own, without the possible having any share whatsoever therein? Rather when the possible being approaches the threshold of these excellences, in order to praise God Almighty, it throws the shadow of its defectiveness on His praise and soils the purity and infinitude of His holy Names.