This piece of writing was addressed as follows:
To all interested and known or not known. From a slave (sinner, seeking forgiveness)
By: Muhammad Haris
Taking the verse word by word, it means:
“Wa (and) minan naasi (from men) main (who) yashree (sells) nafsahu (his soul) abtighaa a (to seek) marzatillahi (pleasure of Allah). Wallahu (verily Allah) raoofun (full of pity) bilibaadi (with slaves).”
This essentially means:
“From mankind whosoever sells his soul for seeking Allah’s pleasure, on such Allah turns excessively kind, compassionate, full of pity and full of love.”
Daata Ganj Bakhsh has given a different turn to this verse and has spoken from inside “God Head”. He has given the concept of “tasawwuf”(to attain knowledge in order to unite with the Eternal Being). He points out five different summits, on which is located those attributes which make one a Sufi, if he can reach there. The locations are
1. fina fillahi – to forget everything except The Divine Being
2. baka billahi – eternal life in union with The Divine Being
3. marzatillahi – to attain The Divine pleasure
4. abdiyat – to serve The Divinity
5. mahboobiyat – belovedness of The Divinity
Application of this verse in life can make one live with Allah in an excellent abode where transcendental bliss is available in abundance. But how to penetrate deep in into it is the big question, the answer of which lies in building a strong foundation of a balanced character expressed by positive habits with the ingredients of correct principles, in order that the tower of effectiveness could be raised to reach to reach the transcendental bliss abundantly available in the sanctuary ever hanging on top of this lofty tower.
It is this sanctuary typified as cluster of various locations designated as fanafillahi, bakabillahi, marzatillahi, slavery and love, fully decontaminated and as pure as ether that can lead to tasawwuf. It is of utmost importance to note that the pleasure of Allah is hidden inside the servitude of His bondsmen and women. This aspect exclusively is of significance and forms the crux of the verse (2:207).
The conduct of Abdul Sattar Eidhi is reflective in this verse.