A Collection of Articles on Children’s Education

A Collection of Articles on Children’s Education12%

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A Collection of Articles on Children’s Education
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A Collection of Articles on Children’s Education

A Collection of Articles on Children’s Education

Author:
Publisher: www.ecrp.uiuc.edu
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

Volume 16 Numbers 1 & 2

©The Author(s) 2014

A Learning Combination: Coaching with CLASS and the Project Approach

Sue Vartuli, Carol Bolz, and Catherine Wilson

University of Missouri–Kansas City

Abstract

The focus of this ongoing research is the effectiveness of coaching in improving the quality of teacher-child instructional interactions in Head Start classrooms. This study examines the relationship between two measures: Classroom Assessment Scoring System (CLASS) and a Project Approach Fidelity form developed by the authors. Linear regressions were used to investigate predictors of CLASS domain scores. The Project Approach Fidelity scores have positive predictive relationships to the CLASS domains. Higher Project Approach Fidelity scores predicted higher scores for the CLASS Emotional Support, Classroom Organization, and Instructional Support domains. Consistent with their findings, the authors recommend that use of the Project Approach be combined with attention to behaviors emphasized in the CLASS to help teachers intentionally improve instructional quality in prekindergarten classrooms.

Introduction

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A goal for prekindergarten education today is to maintain high expectations for all children, while closing what is often called “the school readiness gap” associated with socio-economic status. Recent research indicates that both instruction and teacher-child interactions may be predictors of child outcomes (Bogard, Traylor, & Takanishi, 2008; Chien et al., 2010) and that there is considerable variation in the quality of instruction and teacher-child interactions in classrooms (Curby et al., 2009; Howes et al., 2008; LoCasale-Crouch et al., 2007; Pianta, 2005, 2006 ). Research also suggests that continued professional development and support for early childhood classroom teachers is needed generally to improve classroom quality and enhance children’s learning (Bogard et al., 2008; Lieber et al., 2009; Pianta, 2005, 2006; Pianta, Howes et al., 2005; Pianta, Mashburn, Downer, Hamre, & Justice, 2008).

In this article, we describe an ongoing study that combines coaching with implementation of the Project Approach and use of the Classroom Assessment Scoring System (CLASS), a standardized classroom observation instrument focused on teacher-child interactions (Pianta, LaParo, & Hamre, 2008). An interest in understanding and refining coaching strategies originated with a group of Head Start coaches who formed a community of practice with colleagues from two local universities. After being trained in the use of the CLASS as a professional development tool, the group decided to investigate how to support teacher-child interactions in the Instructional Support domain of CLASS, where scores had been lowest for the classrooms of the teachers being coached, as well as for classrooms observed in large national studies (Curby et al, 2009; Hamre & Pianta, 2005).

During the pilot year, coaches engaged teachers in side-by-side analysis of videotaped teaching practice using the CLASS Instructional Support domain as a framework. Coaches worked with teachers to set goals for improvement of specific teacher behaviors and provided support for achieving those goals. At the end of the pilot year, the group of coaches reflected on research findings to plan for the second year. Although results were promising and included significant shifts in CLASS Instructional Support domain scores, the coaches posited that the approach to coaching might be enhanced if teacher-child interactions were more closely connected to classroom curriculum. The Project Approach was selected as a curriculum element because of its sustained opportunities for investigation of worthy topics and the multiple contexts in which teachers and children can think together.

Helm and Katz (2011) propose that the Project Approach provides experiences that involve students intellectually and develop their dispositions to make sense of experience; to theorize, analyze, hypothesize, and synthesize; to predict and check predictions; to find things out; to strive for accuracy; to be empirical; to grasp the consequences of actions; to persist in seeking solutions to problems; to speculate about cause-effect relationships; and to predict other’s wishes and feelings (p. 4). The participating coaches noted that the emphasis on higher-order thinking skills and intellectual dispositions in the Project Approach aligned well with the CLASS Instructional Support domain (Pianta, La Paro, & Hamre, 2008). For example, teachers rated high in CLASS Instructional Support domain (Concept Development dimension) often engage children in discussions and activities that encourage analysis and reasoning. These teachers focus on problem-solving, prediction and experimentation, classification and comparison, and evaluation. They provide opportunities for children to brainstorm ideas, plan activities, and create products. They help children integrate concepts with related ideas, including previous learning, and relate concepts to the real world (p. 62). Teachers rated high in CLASS Instructional Support domain (Quality of Feedback dimension) also provide feedback that expands learning and understanding. They engage in back-and-forth exchanges with children, invite children to explain their actions and ideas, ask open-ended questions, and prompt children to explain their thinking (p. 69).

The coaches hypothesized that the high-level instructional interactions described in the CLASS Instructional Support domain would occur more naturally and frequently if teachers were engaging with children in the Project Approach. The coaches also read Helterbran and Fennimore’s (2004) proposal for an inquiry approach to professional development in which teachers become researchers of their practices by documenting and reflecting on their work. The coaches hoped that the Project Approach would provide a context that would prompt both the coaches and the teachers to become more observant and reflective in their thinking about children’s intellectual development (Catapano, 2005).

Review of the Literature

To provide background and context for this study, we review research and professional literature in four areas: professional development and the CLASS; coaching; the Project Approach; and teacher beliefs.

Professional Development and the CLASS

In-service teacher professional development has been shown to have great potential to improve the quality of classroom interactions and to enhance outcomes for children (LoCasale-Couch et al., 2007; Mashburn et al., 2008; Pianta, 2005, 2006; Pianta, Mashburn et al., 2008). Recent research indicates that when teachers intentionally focus on teacher-child interactions, children’s behavioral regulation and cognitive competencies improve (Downer et al., 2011; Lieber et al., 2009; Mashburn et al., 2008). Coaching teachers in the context of the classroom may be the most effective avenue to improving the intentionality of teachers and supporting children’s development (Mashburn et al., 2008). Ponticell (1995) found that site-based intervention with direct observation and follow-up improved self-analysis of teaching, enabled teachers to learn new ways of collaboratively discussing each other’s teaching, and fostered teachers’ learning and experimenting with new teaching strategies. High-quality professional development is characterized by teachers participating and learning to draw support from peer networks, external professional groups, and site-based professional activities.

Pianta, LaParo and Hamre (2008) recommend that professional development center on specific teacher-child interactions and use standardized, validated measurement. The Classroom Assessment Scoring System (CLASS) provides a “common metric, vocabulary, and descriptive base for classroom practices and observations” (La Paro, Pianta, & Stuhlman, 2004, p. 424). The CLASS (Pianta, La Paro, & Hamre, 2008) organizes indicators of teacher-child interactions into 10 dimensions within three broad domains: Emotional Support, Classroom Organization, and Instructional Support.

The CLASS was selected as the pedagogical focus of this coaching project because CLASS dimensions have been shown to significantly predict enhanced social and academic outcomes in prekindergarten (Curby et al., 2009; Howes et al., 2008; Mashburn et al., 2008), kindergarten, and first grade (Hamre & Pianta, 2005).

Coaching

Coaching is an approach to professional development intended to help a teacher transfer new knowledge, strategies, and skills to classroom practice and to promote continuous self-assessment through a cycle of observation, action, and reflection (Rush & Shelden, 2011). To promote substantive changes in teacher beliefs and practices, coaches provide teachers with support that is individualized, collaborative, and frequent (Sheridan, Edwards, Marvin, and Knoche, 2009). Many recent studies report promising results from coaching as an embedded development process (Downer, LoCasale-Crouch, Hamre, & Pianta, 2009; Gallucci, Van Lare, Boatright, & Yoon, 2010; Hsieh, Hemmeter, McCollum, & Ostrosky, 2009; Kissel, Mraz, Algozzine & Stover, 2011; Neuman & Cunningham, 2009).

The Project Approach

Project methods were introduced by Dewey (1916) and made popular by Kilpatrick (1918). In the Project Method, curriculum content was negotiated between teacher and children. The teacher acted as the guide. Teacher and children co-constructed the curriculum, children reconstructed experiences, and interconnections were made between past and future activities (Clark, 2006; Glassman & Whaley, 2000). The Project Method focused on purposive thinking and learning (as opposed to memorizing) and rested upon Dewey’s conception of a “complete act of thought” that proceeds from the effort to solve a problem (Whipple, 1934). Katz and Chard (2000) updated Dewey’s ideas, defining the “Project Approach” as an in-depth investigation of a worthwhile topic and recommending it as one element of any learner-centered curriculum. The Project Approach was selected for this study because long-term investigations help teachers plan opportunities for children to strengthen their intellectual dispositions to take initiative, be curious, pose and solve problems, develop hypotheses, gather data, and revisit and evaluate information (Helm & Katz, 2011).

The research base for the Project Approach is small (Aral, Kandir, Ayhan, & Yasar, 2010; Beneke & Ostrosky, 2009; Dresden & Lee, 2007; Li, 2004), hence the importance of this study of the relationship of the Project Approach and CLASS Instructional Support. Only a few studies have combined the Project Approach and coaching. For instance, Li (2004) combined peer coaching, mentoring, support from an outside consultant, and project work to build a learning community, leading to significant improvements in teaching (Li, 2004, p. 154). In the current study, an outside consultant supported coaches and teachers.

The Role of Teacher Beliefs

There are contrasting belief paradigms about the most effective teaching practices and how children learn best. The National Association for the Education of Young Children’s position statement on developmentally appropriate practices (Copple & Bredekamp, 2009) stresses the importance of child-initiated learning and positive teacher-child relationships. Involving children in curricular decisions and allowing them to share responsibility for their own learning is vital to ensure motivated, lifelong learners.

Child involvement in curricular decisions is central to the Project Approach. However, this can present a challenge for teachers. As Clark (2006) notes, the Project Approach has no scripts, suggested activities, or teacher’s manuals and the role of the teacher can feel uncertain for the novice. Several experiences with projects are necessary before teachers begin to have confidence in the children’s abilities to make significant decisions (Helm & Katz, 2011); as Doyle (1997) notes, changes in teachers’ beliefs may take three to five years. However, the decision was made to use the Teacher Belief Scale (Charlesworth, Hart, Burts, & Hernandez, 1990) in this study to see if pedagogical beliefs would change as teachers learned more about Project Approach practices when supported by weekly coaching in their classrooms. Measurements of teacher beliefs might provide insight into any changes in CLASS scores related to coaching.

Methods

This study described here was part of an ongoing multiyear in-service coaching project. The researchers focused on two questions: (a) Does using the Classroom Assessment Scoring System (CLASS) observational instrument as a professional development tool make a difference in teacher instructional interactions in the classroom? (b) What are the relationships between Head Start teacher ratings in CLASS domains and dimensions, our Project Approach Fidelity form, and pedagogical teacher beliefs scores?

Participants

All participants volunteered for this study. There were 21 Head Start teachers from one Head Start grantee (see Appendix 1 for demographics). Before the study, 11 of the 21 teachers had been exposed to the Project Approach, either through training or classroom practice. At the beginning of the coaching project, teachers participated in a two-hour introduction to CLASS and a two-hour overview of the Project Approach. Each teacher received a CLASS Pre-K Dimensions Guide (Teachstone Training, 2011) and the book Young Investigators: The Project Approach in the Early Years (Helm & Katz, 2011).

Fourteen coaches from the Head Start grantee were involved in the study (see Appendix 1 for coach demographics). Twelve were education coordinators assigned to provide on-site support to teachers, and two were grantee specialists. Prior to the study, the coaches had been trained on coaching roles and processes (Humbarger, 2012). Five of the coaches had attended summer Project Approach institutes. During the study, coaches participated in two days of CLASS training, two training sessions on the Project Approach (including a full-day workshop with Lilian Katz at a local conference), and one training session on the use of video equipment. Coaches received CLASS Pre-K Manuals (Pianta, La Paro, & Hamre, 2008), and the book Young Investigators: The Project Approach in the Early Years (Helm & Katz, 2011).

The role of outside consultant was filled by a colleague from a local university who was part of the coaches’ community of practice and had contributed to the conception of the coaching project. The consultant helped coaches work with teachers as they transferred knowledge and skills into practice. This ongoing support helped build capacity in coaches, many of whom were also learning about CLASS and the Project Approach.

Coaching Procedures

Two professional development concepts informed the development of our coaching processes: inquiry and communities of practice. We selected inquiry as a model for professional development because it provided opportunities for coaches and teachers to engage in a cycle of documentation, analysis, reflection, and action; to focus on children’s learning, particularly the thinking process; to develop positive agency; and to create congruence of practices with coaches, teachers, and children (Catapano, 2005; Helterban & Fennimore, 2004). At the conclusion of the pilot year of this study, the coaches had decided to make explicit an inquiry approach as teacher and coach worked side-by-side, studying videotapes of teacher-child interactions and documentation from the Project Approach to better understand children’s thinking and the effects of specific teaching strategies. The coaches were seeking to create a coaching process that was congruent both in practice and philosophy with the shared inquiry of teacher and children in the Project Approach.

Helm and Katz (2011) note that teachers who have not been able to observe other educators guiding project work “are often at a loss as to how to get a project started and then follow it through. The structure of the project approach, however, provides guidelines for the process” (p. 10). Coaches indicated similar challenges in beginning the inquiry process with teachers. Therefore, five tools were used to provide a framework for analysis of the videos and the documentation to more effectively promote children’s higher level thinking and more accurately assess children’s capabilities:

CLASS Instructional Support domain, which addresses how teachers help students think creatively and solve problems, receive feedback about their learning, and develop more complex language abilities;

The Project Approach as a curriculum element;

The Child Assessment Protocol, which provided opportunities for reflection on specific child documentation related to CLASS and the Project Approach, including language and conversation, writing, drawing, classification, prediction and experimentation;

Analysis of videos of teachers and children thinking together in the classroom;

Coaching Contact Forms, which were used to guide and document the content of the inquiry conducted each week by the coach and teacher and included two questions that supported the development of the community of practice: What are we learning about teaching and learning? How will we share what we learned with others?

This study emerged in the context of a coaches’ community of practice, which we believed would support the complexity of their support for teachers and help build the intellectual and social relationships that would strengthen and advance the work. Our intent was to build a sense of both individual and collective efficacy among the coaches. Coaches met with individual or pairs of teachers for at least one hour each week. Coaches and consultant met monthly as a large group. The consultant also met with individuals or small groups of coaches monthly, or more often if requested. Because the consultant was involved with each of the participants, she was able to advance the work of the community between meetings by sharing effective strategies for teaching and learning that were being developed by coaches and teachers.

Evaluation Procedures

Evaluation instruments used for this study were the CLASS instrument, the Project Approach Fidelity form developed by the authors, and a version of the Teacher Belief Scale.

The CLASS Instrument: Three trained observers used the CLASS instrument to rate Head Start teachers on 10 dimensions of interactions over two-hour observations in the fall and spring. The CLASS (Pianta, La Para, & Hamre, 2008) provides a measure of the quality of three global domains and 10 dimensions of teacher-child interactions in prekindergarten classrooms: 1) Emotional Support domain, which includes the dimensions Positive Climate, Negative Climate, Teacher Sensitivity, and Regard for Student Perspectives; 2) Classroom Organization domain, which includes the dimensions Behavior Management, Productivity, and Instructional Learning Formats; and 3) Instructional Support domain, which includes the dimensions Concept Development, Quality of Feedback, and Language Development. Each CLASS dimension is rated on a 1–7 scale, with 1 or 2 indicating low quality; 3, 4, or 5 indicating mid-quality; and 6 or 7 indicating high quality. The range for each dimension was 1 to 7 and the internal consistency of CLASS (Cronbach’s alpha) was .97 for the fall observations and .96 for the spring observations.

Observers followed the recommended research protocol, wherein each of four 20-minute observations was followed by a 10-minute scoring segment. A teacher score for each dimension was computed and domain scores were tabulated from the dimension scores. (Prior to data collection, inter-rater observer reliability with master codes was determined using videos from Teachstone, the agency that manages the CLASS observational tool. To be reliable all observers were within one scale point of the expert standards or in at least 80% overall agreement with the CLASS training video tapes. During data collection, 10% of the observations were interrated [80% or higher] to ensure reliability of observations.)

Project Approach Fidelity (PAF) Form: To study teachers’ adherence to Project Approach implementation, we developed what we call a Project Approach Fidelity form. The PAF form includes items related to content and instruction as well as teacher/child interaction and is intended to ascertain how closely the teacher adheres to Project Approach practices. The content and instruction items include questions related to the classroom environment, activities, and scheduling (see Appendix 2). The observers completed a PAF form after the CLASS observation of each teacher. Teachers and coaches also completed PAF forms. Cronbach’s alphas for the Project Approach Fidelity form indicated a high degree of internal consistency of the form in both fall .94 (N=22) and spring .95 (N=21). This analysis used only scores from the observer PAF forms, which have been shown to have stronger relationship to observed practice and more appropriate practice than do scores on PAF forms completed by a teacher or a coach (Vartuli & Rohs, 2009).

Teacher Beliefs Scale (TBS). Teachers and coaches completed the Teacher Beliefs Scale (TBS), a survey of teacher beliefs about developmentally appropriate practices ( (Charlesworth et al., 1990) during fall and spring. Items on the TBS represent several areas of instruction specified by the NAEYC guidelines (Bredekamp, 1987): curriculum goals, teaching strategies, guidance, language development and literacy, physical development, aesthetic development, motivation and assessment of children (Charlesworth et al., 1990). The TBS was selected for this study because it addresses specific classroom activities and each activity’s relative importance. A 37-item version of the TBS (Burts et al., 1993; Charlesworth et al., 1990, 1993) was used for this research. The teachers rated each item on a Likert scale from 1 (not important at all) to 5 (extremely important). Cronbach’s alphas were .59 for the fall and .75 for the spring data collections.

Analysis

CLASS domains, dimensions, and indicators were compared with the Project Approach Fidelity items in a crosswalk. (See Appendix 2 for the specific items and dimensions. Note, some of the items on the PAF relate to one or more CLASS domains.) A majority of the PAF items (81%, or 21 out of 26 items) related to the CLASS Instruction Support Domain. Eleven of the 26 PAF items (42%) were similar or equivalent to indicators from the Instructional Learning Formats dimension in the Classroom Organization Domain. Nine out of 26, or 35%, of the PAF items related to the Emotional Support Domain, specifically to the dimensions Teacher Sensitivity and Regard to Student Perspectives.

Correlations of scores from the Teacher Belief Scale (TBS), CLASS, and Project Approach Fidelity (PAF) form were used to explore relationships among/between variables. Linear regressions were used to further explore the relationships between CLASS, teacher beliefs, and Project Approach Fidelity scores. The scores from the TBS, CLASS, and PAF form were normally distributed.

Findings

Our first research question was concerned with whether using the Classroom Assessment Scoring System (CLASS) observational instrument as a professional development tool makes a difference in teacher instructional interactions in the classroom. Paired t-tests were computed between fall and spring scores on the 10 dimensions and 3 domains of the CLASS. Paired t-tests of the fall and spring total CLASS scores revealed a meaningful improvement for participants, t = 2.56, 20, p < .02, in demonstrating effective pedagogy. Significant shifts between teacher fall and spring mean scores were found in two domains: Emotional Support t =2.32, 20, p <.03 and Instructional Support t = 2.46, 20, p < .02. Although there was not a significant shift in the Classroom Organization domain t = 2.07, 20, p <.051, the results were positively skewed. The difference in the observer Project Approach Fidelity scores from fall to spring was also significant, t = 6.45, 20, p <.00. (See Table 1 for t-test scores.)

Table 1

The second research question focused on what relationships might exist among Head Start teacher ratings in CLASS domains and dimensions, Project Approach Fidelity, and pedagogical teacher beliefs scores. The observer Project Approach Fidelity (PAF) and teacher belief scores were correlated with the CLASS fall and spring domain scores and CLASS spring total scores. CLASS total scores for spring were significantly correlated with observer PAF scores, r = .76, p < .00 but not with teacher belief scores, r = .28, p < .22 ns also measured in the spring. The PAF appears to have a significant relationship to higher interaction scores as measured by the CLASS within the same time frame. Teacher belief scores appear to be more consistent over time and no significant correlations were found with spring CLASS scores or PAF scores.

Improvement of Project Approach implementation scores was desired because implementation of the Project Approach was a focus of the study. The difference between the observer Project Approach Fidelity fall and spring scores were statistically significantly, t = 6.45, 20, p < .00. The relationship between teacher belief scores and the observer PAF was low moderate, r = .19, (not significant). The lack of statistical significance may be related to the low number of participants or to the gap between belief and practice that researchers have noted in previous studies (McMullen, 1997, 1999; Stipek & Byler, 1997; Vartuli, 1999).

Teacher Belief Scale (TBS) scores and observer Project Approach Fidelity (PAF) scores were used as predictors of scores in the three CLASS domains: Emotional Support, Instructional Support, and Classroom Organization. Linear regression outcomes indicated that the PAF was a significant predictor for CLASS Emotional Support (B = .78, t = 5.70, p < .00), Classroom Organization (B = .65, t = 3.39, p < .03), and Instructional Support domains (B = .69, t = 3.91, p < .00). (See Table 2 for summary scores.)

Table 2

In predicting CLASS scores, Project Approach Fidelity (positive effect) was significant for the Emotional Support, Classroom Organization, and Instructional Support domains. The PAF explained 66% of the variance for the Emotional Support, 43% for the Classroom Organization domain scores, and 46% of the variance on the Instructional Support domain scores. Teacher belief scores were not a significant predictor for any CLASS domains.

Discussion

These findings suggest that an approach to professional development that combines CLASS with the Project Approach enhances teacher-child interactions. It is important to reiterate that all participants were involved in weekly coach/teacher meetings, monthly consultant visits (coach/teacher and consultant), and monthly large group meetings of coaches and consultant. A possible explanation for the gains in scores is that these meetings helped teachers and coaches become more aware of how to implement practices emphasized in CLASS and the Project Approach.

The Project Approach Fidelity scores have a significant positive predictive relationship with all three CLASS domains (Emotional Support, Classroom Organization, and Instructional Support), suggesting that promising gains in teacher-child interactions can be intentionally encouraged through professional development that includes the Project Approach as a curriculum element.

The relationship of the PAF scores to Emotional Support is of particular interest. Hamre and Pianta (2005) found the highest academic achievement in first-grade classrooms with high emotional support, and the Project Approach is noted for the way it encourages children to practice social skills and learn to compromise, negotiate, and resolve conflicts (Helm, 2003; Helm & Lang, 2003; O’Mara Thieman, 2003). The relationship of PAF scores to Instructional Support suggests that the Project Approach promotes higher-level thinking in children and may complement CLASS in encouraging high-quality teacher-child interactions. Pianta (2005) reports that early childhood classrooms tend to be “socially positive but instructionally passive” (p. 239) and proposes that teachers be helped to purposefully challenge and extend children’s learning, especially in light of the finding that the poorest quality teacher profile is associated with poverty-level classrooms (LoCasale-Crouch et al., 2007). In classrooms with teachers who had moderate to high Instructional Support scores, children from a range of backgrounds (high and low maternal education) were found to have similar levels of achievement (Hamre & Pianta, 2005).

Howes et al. (2008) suggest that professional development efforts in Head Start classrooms must improve the quality of interactions because prekindergarten quality predicts future academic performance. Although recent findings have been mixed regarding the relation between child outcomes and higher educator scores on the CLASS Instructional Support Domain (Curby et al., 2009; Domínquez, Vitiello, Maier, & Greenfield, 2010; Guo, Piasta, Justice, & Kaderavek, 2010; Mashburn et al., 2008), we recommend further study of combining the CLASS behaviors with the Project Approach with intentional focus on improving instructional quality and enhancing child outcomes.

In one study, attention to the process of learning and the strategies of teaching was shown to have positive results. Curby et al. (2009) noted that higher CLASS Concept Development and Quality of Feedback scores were related to the greatest academic gains for children. As teachers facilitate project work, they pose problems, engage in feedback loops, ask children to explain their ideas and actions, and promote language use. Children engaged in project work predict, experiment, classify, analyze, reason, plan, and create as they investigate a topic of interest. The teacher-child interactions described by CLASS Concept Development and Quality of Feedback are the same ones teachers use in the Project Approach to further development of children’s intellectual dispositions.

Professional development is critical to increasing teacher knowledge and skills and improving classroom practice (Desimone, 2009; Rudd, Lambert, Satterwhile, & Smith, 2009; Zaslow & Martinez-Beck, 2006) and coaching has been proposed as the key to reforms in teaching and learning. Neuman and Cunningham (2009) have stated that “professional development that contains both content and pedagogical knowledge may best support the ability of teachers to apply knowledge to practice” (p. 534).

The findings of this study also indicate that the curriculum element (the Project Approach) and pedagogy (CLASS Instructional Support domain) were a positive combination for use in coaching focused on improved teacher-child interactions. Although no significant correlations were found between teacher beliefs with CLASS scores, changes in beliefs may be seen later since practice and successful interaction may precede changes in beliefs (Guskey, 1986). Additional coaching may help change teacher beliefs by encouraging reflection that bridges the gap between “espoused theory and actual practice” (Veenman & Denessen, 2001, p. 389).

The small sample size, making this an exploratory study, is one of its limitations. Also, as with most research into coaching, there is natural variation in how coaching support was given to teachers and how teachers engaged with and responded to the treatment. Finally, child outcomes are not included. In future research, the number of coaches and teachers will be expanded. Measures of coaching interaction variations will be included. Child outcome data will also be included to determine if higher teacher scores on CLASS and Project Approach Fidelity correlate with enhancement of children’s learning.

Conclusion

This study focused on improvement of teacher-child interactions as described in the CLASS Instructional Support domain. Expectations were clear regarding the frequency, intensity, and duration of coaching sessions. The tools provided to coaches and teachers were carefully selected and philosophically aligned. Significant shifts in CLASS ratings resulted. Implementation of the Project Approach as a curriculum element predicted higher CLASS scores, suggesting that the coaching was enhanced when teacher-child interactions were more closely connected to classroom curriculum.

The addition of the Project Approach as a curriculum element created a congruence between teaching and coaching practices. Teachers and children investigated interesting and worthwhile topics together. Teachers and coaches researched instructional practices and interactions in an effort to promote children’s higher-order thinking. The coaches and consultant strengthened our community of practice by inquiring together into effective strategies for supporting professional development.

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23- Guo, Ying; Piasta, Shayne B.; Justice, Laura M.; & Kaderavek, Joan N. (2010). Relations among preschool teachers’ self-efficacy, classroom quality, and children’s language and literacy gains. Teaching and Teacher Education, 26, 1094–1103. doi:10.1016/j.tate.2009.11.005

24- Hamre, Bridget. K., & Pianta, Robert C. (2005). Can instructional and emotional support in the first-grade classroom make a difference for children at risk of school failure? Child Development, 76, 949–967. doi:10.1111/j.1467-8624.2005.00889.x

25- Helm, Judy Harris. (2003). Overcoming the ill effects of poverty: Defining the challenge. In Judy Harris Helm & Sallee Beneke (Eds.), The power of projects: Meeting contemporary challenges in early childhood classrooms–strategies and solutions (pp. 34). New York: Teachers College Press.

26- Helm, Judy Harris, & Katz, Lilian. (2011). Young investigators: The Project Approach in the early years (2nd ed.). New York: Teachers College Press.

27- Helm, Judy Harris, & Lang, Jean. (2003). Overcoming the ill effects of poverty: Practical strategies. In Judy Harris Helm & Sallee Beneke (Eds.), The power of projects: Meeting contemporary challenges in early childhood classrooms–strategies and solutions (pp. 35–41). New York: Teachers College Press.

28- Helterbran, Valeri R., & Fennimore, Beatrice S. (2004). Collaborative early childhood professional development: Building from a base of teachers’ investigation. Early Childhood Education Journal, 31, 267–271. doi:10.1023/B:ECEJ.0000024118.99085.ff

29- Howes, Carollee; Burchinal, Margaret; Pianta, Robert; Bryant, Donna; Early, Diane; Clifford, Richard; & Barbarin, Oscar. (2008). Ready to learn? Children’s pre-academic achievement in pre-kindergarten programs. Early Childhood Research Quarterly, 23, 27–50. doi:10.1016/j.ecresq.2007.05.002

30- Hsieh, Wu-Ying; Hemmeter, Mary L.; McCollum, Jeanette A., & Ostrosky, Michaelene M. (2009). Using coaching to increase preschool teachers’ use of emergent literacy teaching strategies. Early Childhood Research Quarterly, 24, 229–247. doi:10.1016/j.ecresq.2009.03.007

31- Humbarger, Joy A. (2012). Strengths-based coaching & facilitator guide [Registered curriculum]. Francis Institute for Child and Youth Development, the Community College District of Metropolitan Kansas City, MO.

32- Katz, Lilian G., & Chard, Sylvia C. (2000). Engaging children’s minds: The project approach. Stamford, CT: Ablex.

33- Kilpatrick, William. (1918). The project method. Teachers College Record, 19, 319–335..

34- Kissel, Brian; Mraz, Maryann; Algozzine, Bob; & Stover, Katie. (2011). Early childhood literacy coaches’ role perceptions and recommendations for change. Journal of Research in Childhood Education, 25, 288–303. doi:10.1080/02568543.2011.580207

35- La Paro, Karen M.; Pianta, Robert C.; & Stuhlman, Megan. (2004). The classroom assessment scoring system (CLASS): Findings from the prekindergarten year. Elementary School Journal, 104, 409–426.

36- Li, Yuen L. (2004). A school-based project in five kindergartens: The case of teacher development and school development. International Journal of Early Years Education, 12, 143–155. doi:10.1080/0966976042000225534

37- Lieber, Joan; Butera, Gretchen; Hanson, Marci; Palmer, Susan; Horn, Eva; Czaja, Carol; … Odom, Samuel. (2009). Factors that influence the implementation of a new preschool curriculum: Implications for professional development. Early Education and Development, 20, 456–481. doi:10.1080/10409280802506166

38- LoCasale-Crouch, Jennifer; Konold, Tim; Pianta, Robert; Howes, Carollee; Burchinal, Margaret; Bryant, Donna; … Barbarin, Oscar. (2007). Observed classroom quality profiles in state-funded pre-kindergarten programs and associations with teacher, program and classroom characteristics. Early Childhood Research Quarterly, 22, 3–17. doi:10.1016/j.ecresq.2006.05.001

39- Mashburn, Andrew J.; Pianta, Robert C.; Hamre, Bridget K.; Downer, Jason T.; Barbarin, Oscar A.; Bryant, Donna; … Howes, Carollee. (2008). Measures of classroom quality in prekindergarten and children’s development of academic, language, and social skills. Child Development, 79, 732–749. doi:10.1111/j.1467-8624.2008.01154.x

40- McMullen, Mary Benson. (1997). The effects of early childhood academic and professional experience on self-perceptions and beliefs about developmentally appropriate practices. Journal of Early Childhood Teacher Education, 18(3), 55–68. doi:10.1080/1090102970180307

41- McMullen, Mary Benson. (1999). Characteristics of teachers who talk the DAP talk and walk the DAP walk. Journal of Research in Childhood Education, 13, 216–230. doi:10.1080/02568549909594742

42- Neuman, Susan B., & Cunningham, Linda. (2009). The impact of professional development and coaching on early language and literacy instructional practices. American Educational Research Journal, 46, 532–566. doi:10.3102/0002831208328088

43- O’Mara Thieman, Jean. (2003). The water to river project. In Judy Harris Helm & Sallee Beneke (Eds.), The power of projects: Meeting contemporary challenges in early childhood classrooms–strategies and solutions (pp. 42–49). New York: Teachers College Press.

44- Pianta, Robert C. (2005). Standardized observation and professional development: A focus on individualized implementation and practices. In Martha Zaslow & Ivelisse Marinez-Beck (Eds), Critical issues in early childhood professional development (pp. 231–254). Baltimore: Paul H. Brookes.

45- Pianta, Robert C. (2006, August). Standardized classroom observations from pre-K to 3rd grade: A mechanism for improving access to consistently high quality classroom experiences and practices during the P-3 years (Discussion Paper 103).Minneapolis, MN: Early Childhood Research Collaborative.

46- Pianta, Robert; Howes, Carollee; Burchinal, Margaret; Byrant, Donna; Clifford, Richard; Early, Diane; & Barbarin, Oscar. (2005). Features of pre-kindergarten programs, classrooms, and teachers: Do they predict observed classroom quality and child-teacher interactions? Applied Developmental Science, 9, 144–159. doi:10.1207/s1532480xads0903_2

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49- Ponticell, Judith A. (1995). Promoting teacher professionalism through collegiality. Journal of Staff Development, 16(3), 13–18.

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51- Rush, Dathan D., & Shelden, M’Lisa L. (2011). The early childhood coaching handbook. Baltimore: Paul H. Brookes.

52- Sheridan, Susan M.; Edwards, Carolyn Pope; Marvin, Christine A., & Knoche, Lisa L. (2009). Professional development in early childhood programs: Process issues and research needs. Early Education and Development, 20, 377–401. doi:10.1080/10409280802582795

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57- Vartuli, Sue, & Rohs, Jovanna (2009). Assurance of outcome evaluation: Curriculum fidelity. Journal of Research in Childhood Education, 23, 502–512. doi:10.1080/02568540909594677

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Author Information

Sue Vartuli was the evaluator for the Coaching Project at Mid-America Head Start. She received her master’s and doctorate from The Ohio State University. Until her retirement, she was associate professor of early childhood education at the University of Missouri–Kansas City, where she was a teacher educator for 33 years. Her research is focused on teacher education, especially teacher beliefs, guidance, and curriculum.

Sue Vartuli

10141 Edelweiss Circle

Merriam, Kansas 66203

Carol Bolz was the coordinator for the Coaching Project. She is the education specialist for Mid-America Head Start and has served as a classroom teacher, education coordinator, and center director. She has a master’s in curriculum and instruction with early childhood emphasis from the University of Missouri–Kansas City.

Catherine Wilson was the consultant for the Coaching Project at Mid-America Head Start. She holds an M.L.S. from the University of Wisconsin-Milwaukee, a master’s in early childhood education, and Ph.D. in curriculum and instruction from the University of Missouri–Kansas City. Before retirement, she was associate professor of early childhood education at Park University. She is the author of Telling a Different Story: Teaching and Literacy in an Urban Preschool and co-author with Stacie G. Goffin of Curriculum Models and Early Childhood Education: Appraising the Relationship (2nd edition).

42. Religion

Allah, the Wise, has said:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً

“Then set your face upright for religion in the right state.”1

The Noble Prophet (s.a.w) said:

أََلْمُسْتَأْكَلُ بِدِيـنِهِ حَظُّهُ مِنْ دِيـنِهِ مَا يَأْكُلُهُ

“One, who seeks to fill his stomach by means of religion, his share of religion is what he fills in his stomach.”2

Short Explanation

Allah grants the worldly provisions to His friends as well His enemies. However, He only bestows His religion to His friends - just as he has placed monotheism within the fitrah and nature of every person, but grants His special religion to those whom He pleases.

One ought to sacrifice one's life and wealth for the religion of Allah and adorn oneself with the insignias of religion, such as truthfulness, steadfastness, faithfulness towards trusts, fulfilment of pledges and covenants, and goodness of behaviour.

1) Religion isDead

Imam ‘Ali (a.s) was passing by a place where a group of children were engaged in play. However, there was one boy who was not playing with them but stood aloof and sad. Imam (a.s) approached him and asked: “What is your name?” He replied: “Mat al-Din (Religion died).”

The Imam (a.s) desired to know the reason for such a name and so inquired about the child's father. He was informed that his father had died, but his mother was alive. He (a.s) called for his mother and inquired about the reason for such a strange name, whereupon the mother said: “When this child was in my womb, his father had embarked upon a journey. After a period his companions approached me and said: “Your husband fell ill on the way and died, but before his death he requested us that if his child was born, he should be named Mat al-Din.”

Having heard this, the Imam (a.s) comprehended the reason for such a name and ordered all the people to gather in the mosque. When the people had gathered, he (a.s) said to them: “Whenever I recite Allahu Akbar, all of you should recite it in unison too.”

He then called for the dead person's companions - who were four in number - and subjected them to individual and separate interrogation.

Turning to the first person, he (a.s) sought to know how he had killed the boy's father. The man, who was stunned to hear the question, blurted out: “All I did was to present the cord.” The Imam (a.s) recited Allahu Akbar, and the people in the mosque chorused.

The second one, in answer to the Imam's (a.s) question, said: “My only crime was to tie the cord around his neck.” The third person said: “I had brought the knife”, while the fourth person, recounting the incident explicitly, said: “We collectively murdered him for the purpose of seizing and appropriating his wealth.” The Imam (a.s) recited Allahu Akbar and the people too recited in unison.

Imam ‘Ali (a.s) took possession of the wealth which they had stolen from the deceased and handed it to the boy's mother, and then subjected the killers to a severe punishment. Then turning to the boy's mother, he (a.s) said: “Change his name to Asha al-Din (religion is alive).”3

2) The Religiousness of the Learned One from Dizful

At the time of his death, Sheikh Murtadha Ansari - having become the highest-ranking religious authority, with notable popularity and profundity in the Methodology and Science of Islamic Jurisprudence - was not any different in the material point of life from the time when he had first set foot in Najaf as a poor student from Dizful.

When people looked at his house, they found that he led his life just as the most impoverished ones led theirs. A person once said to him: “This is an immense work on your part that despite the large sum of money that comes to you, you refuse to use it for yourself.” He said: “What great work have I done?” The man said: “What work could be greater than what you are doing presently?” The Sheikh said: “At the very best, my work is similar to the donkey-riders of Kashan, who go to Isfahan and then return from there.

The donkey-riders are given money to travel to Isfahan, purchase goods from there and bring them back to Kashan. Have you ever sin them exhibiting unfaithfulness and disloyalty with respect to the people's money? They are trustworthy individuals and do not possess any right (over the people's money). This work of mine is not as important as it appears to you.”4

3) ReligionBeside the Royal Throne

During the caliphate of the second Caliph, Sad Ibn Waqqas in the company of a few others, started out for Iran. Yazdgard, the king of Persia who was in the city of Madain at that time, sent a herald to Sad inviting some of the people in his caravan to come to his court so that he could become aware of their destination.

They reached his court at a time when he had been busy consuming wine and so he ordered the drinks to be removed. When the group had entered the court, Mughairah Ibn Amir sat down alongside the king near the royal bed. Witnessing this, Yazdgard, in a state of protest, said: “You Arabs initially came to our lands for trading and begging, and after you had consumed the tasty food and the delicious water (of our land) you went and informed your friends. Now you return and claim to have brought a 'new religion.'

Your example is similar to that of the fox that had entered a garden with the intention of eating the grapes. The owner of the garden allowed him to eat and did not hurt him. The next day the fox brought other foxes along with him and, entering the garden, began eating the grapes. When the owner of the garden arrived and witnessed the scene, he bolted all the exits and killed them all.

If I wished, I too could behave just like that but I know that you have drawn up your army because of your poverty and straitened livelihood. I shall give you abundant bounties and place over you a commander such that you would lead a life of ease and comfort.”

Mughairah IbnAamir said: “Your statement regarding a difficult livelihood is correct and we too agree that there was a time when we used to eat mice and lizards, could not differentiate the lawful from the unlawful, kill our cousins for the sake of one turnip and even go on to brag about it. But then Allah, by means of His Prophet, sent for us a religion, stopped us from idolatry, guided us towards monotheism, and very soon we shall be targeting your country too.

O' Yazdgard! I give you the option to choose one out of three things: Become a Muslim so that you can continue to rule, pay the poll-tax or prepare for war.”

Hearing this, Yazdgard was overcome with rage and said: “Nothing, save a sword, can exist between you and me.” Having said this, he then drove them out of his court. Later, a war ensued betwin the two forces in which the Muslims emerged victorious.5

4) The Religiousness of Abu Ja’far Husaini

Abu Ja’far Muhammad Husaini6 - whose lineage reached Imam Husain (a.s) through four generations - was a jurist and a pious and ascetic person, who had revolted against Mutasam - the Abbasid Caliph - due to his oppression and injustices. Mutasam sought to crush his revolt and so he fled to Iran and into the cities of Khorasan, Sarakhs, Taliqan, Nisa and Merv, and a great number of Iranians pledged allegiance to him.

In Merv, forty thousand Iranians pledged allegiance to him. One night, when his army had gathered, he heard the sound of weeping. Investigating, he came to know that one of his soldiers had forcefully taken felt from a weaver and it was this weaver who had been weeping.

Abu Ja’far called for the soldier and sought to know the reason for the evil act whereupon the soldier replied: We have pledged allegiance to you so that we can loot the people and do as we like.

Abu Ja’far returned the felt to its owner and then disbanded his army, saying: “Assistance for the religion of Allah cannot be sought from such people.” Then, accompanied by his close companions, he left for Taliqan.7

5) Religion-Selling by Samurah

Samurah Ibn Jundab was of the inhabitants of Basrah. After his father's death, he accompanied his mother to Madinah, where she married Mary Ibn Shaiban - a companion of the Noble Prophet (s.a.w) - and Samurah grew up under his care. Despite his young age, he was an expert archer and the Noble Prophet (s.a.w) permitted him to participate in the battle of Uhud; later, he participated in the other battles as well.

During the reign of Muawiyah, Samurah, like some of the corrupt and lying companions of the Noble Prophet(s.a.w), began fabricating traditions in praise of Muawiyah and in criticism of Amirul Mo`minin (a.s).

Muawiyah said to him: “I shall give you one hundred thousand dirhams if you ascribe the following verse (which was revealed in criticism of the hypocrites) to ‘Ali Ibn Abi Talib:

وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْـيَا وَ يُشْهِدُ اللَّهَ عَلى‏ مَا فِي قَلْبِهِ وَ هُوَ أَلَدُّ الْخِصَامِ وَ إِذَا تَوَلَّى سَعى‏ فِي الأََرْضِ لِيُفْسِدَ فِيهَا وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ وَ اللَّهُ لاَ يُحِبُّ الْفَسادَ

“And among men is he, whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.”8

…and ascribe this verse (which was revealed in praise of Imam ‘Ali (a.s) after he had slept on the bed of the Noble Prophet during the migration of the Noble Prophet to Medina) to Ibn Muljim:

وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ

“And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.”9

Initially Samurah refused the offer, howver Muawiyah raised the stakes saying: “I shall give you two hundred thousand dirhams”, but once again Samurah refused. But when Muawiyah offered him four hundred thousand dirhams he agreed and then forged traditions ascribeeng the first verse, which was about the hypocrites, to Amirul Mominin (a.s) and attributing the second verse, which was for Amirul Mominin (a.s), to Ibn Muljim, and in this manner proved that he had indeed sold his religion.10

Notes

1. Suratul Rum (30), Verse 30

2. Bihar al-Anwar, vol. 78, pg. 63

3. Dastan-ha Wa Pand-ha, vol. 10, pg. 168; In the book Tarikh al-Anbiya - vol. 2, pg. 215, this judgment has bin attributed to Prophet Dawud and a similar one this has been ascribed to the Commander of the Faithfuls(as).

4. Dastanha-e-Ustad, vol. 2, pg. 68; Sirah-e-Nabawi, pg. 29

5. Namunah-e-Ma’arif, vol. 5, pg. 234; Bazm-e-Iran, pg. 142

6. He was the son of Qasim Ibn ‘Umar Ibn ‘Ali Ibn al-Husain (as) while his mother, Safiyyah, was the daughter of Musa Ibn ‘Umar Ibn ‘Ali Ibn al-Husain (as).

7. Tatimmah al-Muntaha, pg. 221

8. Suratul Baqarah (2), Verse 204-205

9.Ibid., Verse 207

10. PaighambarWa Yaran, vol. 3, pg. 258; Commentary of Nahjul Balagha (of Ibn Abil Hadid), vol. 1, pg. 471

43. Dhikr (RemembranceOf Allah)

Allah, the Wise, says:

أَلاَ بِذِکْرِ اللهِ تَطْمَئِنُّ الْقُلُوبُ

“Now surely by Allah's remembrance are the hearts set at rest.”1

Allah said to Musa (a.s):

لاَ تَدَعْ ذِکرِي عَلىَ کُلِّ حاَلٍ

“Under no circumstance (should you) abandonMy remembrance.”2

Short Explanation

Remembering Allah - with concentration and presence of heart - is the ultimate objective of all acts of worship. If a dhakir (one who recites dhikr and is engaged in the remembrance of Allah) is focussed towards Allah in heart and deeds, he shall come to possess a rank such that the Satan would be unable to overcome him and gain dominance over him!

If thetongue were to recite, but the heart were to be heedless, the effects and the benefits would be reduced. At the same time if he were to regard his recitations as something very important and significant, he would be overcome by pride and vanity.

Accordingly, it is vital that in addition to remembering Allah, a person should regard himself as trivial and insignificant - rather, he should look upon himself as a non-entity before His bounties; he should beseech Him to never ever make him heedless and negligent of His remembrance but instead bestow an increase in it.

1) Remembering Allah when Confronting the Enemy

The Noble Prophet (s.a.w) had started out for a battle and on the way ordered his army to halt.

In order to relieve himself, he distanced himself from his forces and headed towards a secluded location. In the meantime, it began to rain and it rained so hard that water began to flood as a result of which, the Noble Prophet (s.a.w) was cut off from his army.

Having witnessed the change in weather, he (s.a.w) sat beneath a tree when Huwairith Ibn al-Harith happened to see him. Speaking to his companions, he said: “This man is Muhammad and he has become isolated from his forces. May Allah kill me if I do not killhim!

He unsheathed his sword and rushed at him (s.a.w) saying: “Who is it that can deliver you from me?” The Noble Prophet (s.a.w) said: “Allah” and then prayed softly: “O' Lord! Deliver me from the evils of Huwairith in any manner as you please.”

Just as Huwairith was about to inflict his blow an angel struck him on his shoulder as a result of which he collapsed onto the ground and the sword fell from his grasp. The Noble Prophet (s.a.w) picked it up and said to him: “Who is it that can save you from me?” He said: “No one.” The Noble Prophet (s.a.w) advised: “Accept Islam and I shall hand your sword back to you!” He said: “I shall not accept Islam but I shall pledge that neither shall I fight you and your followers, nor help anyone against you.”

The Noble Prophet (s.a.w) returned his sword to him whereupon, Huwairith said: “I swear that you are better than me.”3

2) The Enamoured One

Sadi states: “Once it so happened that I had been travelling throughout the night in the company of a group of people. Accompanying us on this journey was a person, who was obsessed with Allah and drowned in His love. It was not yet dawn when we reached a jungle where we decided to rest, however as soon as we arrived, the person uttered a cry and rushing into the woods immediately engaged himself in supplicating and communicating with his Lord.

When it was morning, I asked him: What was that state which overcame you last night? He replied: Looking into the jungle, I witnessed the nightingales on the trees, the partridges on the mountains, the frogs in the water and the various animals in the jungle weeping and lamenting (out of love for Allah), and so thought to myself that it would be contrary to courtesy and civility that while all the other creations were engaged in His glorification, I slept, heedless and unmindful of Him.”4

3) The Poor Ones Question the Noble Prophet

Some of the poor persons of Madinah approached the Noble Prophet (s.a.w) and said to him: “The affluent ones perform acts of goodness like freeing slaves, giving charity, performing the Hajj etc., which are beyond our means (as a result, they shall be in possession of greater rewards than us).”

The Noble Prophet (s.a.w) said: “One, who recites Allahu Akbar a hundred times, shall be granted rewards which shall exceed the rewards of freeing one hundred slaves. One, who recites Subhan Allah a hundred times, shall come to possess rewards better than the rewards associated with the performance of Hajj. Reciting Alhamdulillah a hundred times is better than giving one hundred fully laden horses as charity in the way of Allah. One, who recites La Ilaha Illallah a hundred times, shall be of the best of the people on the Day of Judgment.”

When the affluent ones of Madinah came to know of this they too began to act upon these recommendations and so the poor ones again approached the Noble Prophet (s.a.w) and complained: “The affluent ones too have started to act upon your recommendations!” Hearing their complaint, he (s.a.w) remarked: “This is Allah”s grace and favour; He grants it to whomsoever He pleases.”5

4) Remembering the Beloved while in Comfort

Allah had granted immense bounties to Prophet Ayyub (a.s) such that it has been reported that he possessed five hundred pairs of bulls for ploughing his fields and hundreds of slaves, who used to cultivate his farms. His cargo-carrying camels were three thousand in number while his ship totalled seven thousand.

In addition to this, Allah had also granted him good health and numerous children. On his part, Ayyub (a.s) perpetually praised and thanked his Lord, and when faced with two acts of obedience, he would always choose the more difficult of the two.

But then, he became the object of Divine trials - not for having committed any sin but rather for raising his rank and status - such that Allah took back all the bounties that He had given him and afflicted his body with an incurable disease.

However, despite the severity of the adversity, when Ayyub (a.s) never abandoned thanking, praising and remembering Allah, the Satan got into the act. He began whispering into his (a.s) wife's mind as a result of which she started to complain of the hard times that had befallen them and would moan: “Everyone has deserted us and we do not possess anything.” Ayyub (a.s) said: “For eighty years we had been receiving the bounties of Allah and so we should not complain for seven years of hardships but instead continue to remember Him in all circumstances!”

But his wife continued to complain and protest, and persistently placed before him irrational ideas till eventually, enraged, he hollered: “Go away from me such that I do not set my eyes upon you ever again.”

When his wife had left him, Ayyub found himself alone and without a caretaker; going into prostration, he began praying to his Lord and communicating with Him. On this occasion Allah answered the prayers of His servant, who had continued to praise and thank Him, and once again granted him all the bounties!

Meanwhile his wife thought to herself: “Though he has driven me away, it is inappropriate for me to leave him alone. He has none to look after him and he may perish out of hunger.” With this in mind she returned to the place where she had left him but found him missing, while in his place, sat a youth. As she began to weep, the youth asked her: “Why do you weep?” She replied: I had left my old husband here but I do not see him anymore. The youth said: “If you were to see him, would you recognize him?” She said: “Yes.” Having answered him, she then looked at him hard and realised that he possessed a great resemblance to her husband. The youth then said to her: “I am the same Ayyub.”6

5) The Woman who Remembered Allah

Sayyidah Nafisah, the daughter of Hasan Ibn Zaid Ibn Hasan al-Mujtaba (a.s)) married Ishaq Mutamin, the pious and virtuous son of Imam Ja’far Sadiq (a.s). She was of the rare and distinguished ladies of her time and stood apart from the rest with regards to worship and remembrance of Allah.

Zainab, her niece, states: “I had been in the services of my aunt for forty years and throughout this period neither did I ever observe her sleep at night (for she would be engaged in worship) nor eat in the day (for she would be engaged in fasting). Once I said to her: “Would it not be better if you were to ease things upon yourself?” She replied: “How can I place myself in ease when I have before me the bottlenecks of the Purgatory and the Day of Judgment which none can cross save the delivered ones!”

She possessed great wealth, which she used to spend on the sick, the bed-ridden and the impoverished ones for the pleasure of Allah.

She had the honour of performing the Hajj on thirty occasions - most of her journeys to the House of Allah being accomplished on foot. Once, in the company of her husband, she started out from Madinah for Palestine in order to visit the grave of Prophet Ibrahim (a.s) after which she proceeded towards Egypt.

The inhabitants of Egypt requested her to settle down there and she agreed. She dug a grave in her house and perpetually engaged herself in worship and remembrance of Allah - reportedly completing thousands of recitations of the Noble Qur`an in the grave.

According to Hadith-e-Qudsi, when Allah observes that a servant of His continually engages himself in His remembrance, He manifests the person's worth amongst the people and makes him respected and revered.

In the neighbourhood of Nafisah there lived a Jew, who had a daughter who was blind. By means of the water of Nafisah's Wudhhu, the Jew's daughter regained her sight and this prompted numerous Jews of Egypt to accept Islam.

One day, in a state of fast, as she recited the chapter al-Anam of the Noble Qur`an, upon reciting the verse:

لَهُمْ دَارُ السَّلاَمِ عِنْدَ رَبِّـهِمْ

“They shall have the abode of peace with their Lord”

her soul departed from her body. The people wanted her to be buried in Egypt but her husband, desiring to take her to Madinah, refused. At night the Noble Prophet (s.a.w) appeared to him in his dream and said: “Do not oppose the people of Egypt in connection with Nafisah's burial since Allah shall descend His mercy upon them as a result of her blessed presence there.”7

Notes

1. Suratul Ra’d (13), Verse 28

2. Bihar al-Anwar, vol. 13, pg. 342

3. Dastan-ha Wa Pand-ha, vol. 2, pg. 67;The commentary of Abul Futuh

4. Hikayat-ha-e-Gulistan, pg. 127

5. Shanidaniha-e-Tarikh, pg. 18; Mahajjatul Bai¤a, vol. 2, pg. 274

6. Tarikh-e-Anbiya, vol. 2, pg. 20

7. Shagirdan-e-Maktab-e-Aimmah, pg. 168; Wafiyyat al-A’yan, vol. 5, pg. 56

44. Sustenance

Allah, the Wise, has said:

وَ مَا مِنْ دَآبَّةٍ فِي الأََرْضِ إِلاَّ عَلَى اللهِ رِزْقُها

“And there is no creature on the earth but on Allah is the sustenance of it.”1

The Noble Prophet (s.a.w) said:

أََلرِّزْقُ يَطلُبُ الْعَبْدَ أَشَدُّ طَلَباً مِنْ أَجَلِهِ

“Sustenance seeks a person more intensely than his death does.”2

Short Explanation

There exists no creature except that Allah has apportioned a livelihood for it, and no soul departs from the world before it has consumed the last morsel that had been ordained for it. One should strive to procure lawful sustenance and, in the event of delay and stoppages in this path, desist from attempting to obtain it by unlawful means - the best approach being that of patience and self-control.

Every person has his sustenance placed in a particular thing - one has his sustenance placed in trade, while another has it in leadership while yet another in farming, etc. Absence of satisfaction with respect to the share allotted, and lack of contentment strengthens the vices of greed and covetousness within man leading him towards sins in order to procure an increased sustenance - a state that only stems from a lack of Tawakkul3 ) in Allah.

1) They Should Witness the Wisdom!

Prophet Musa (a.s) came across a poor person who, due to his abject poverty, lay bare-bodied on the desert sand. When he (a.s) came nearer, the person requested: “O' Musa! Pray to Allah that he grants me a little sustenance for I am on the verge of dying.”

Musa (a.s) prayed for him and then proceeded from there to Mount Sinai to converse with Allah.

A few days later Musa (a.s), on his return, happened to pass by that very place when he witnessed that the same poor man had been arrested and a large crowd had gathered around him.

He (a.s) inquired: “What has happened?” The people present there said: “Until recently he was penniless but off late he had managed to acquire some money; having consumed wine, he got involved in a brawl and killed a person. He has now been arrested so that he can be subjected to 'qisas'4 ) and put to death!”

Allah says in the Noble Qur`an:

وَ لَوْ بَسَطَ اللٌّهُ الرِّزْقَ لِعِبادِهِ لَبَغَوْا فِي الأَرْضِ‏

“And if Allah should amplify the provision for His servants they would certainly revolt in the earth.”5

Musa (a.s) acknowledged the divine Wisdom and, expressing repentance over his request, sought Allah's forgiveness.6

2) Incorrect Deduction fromThe Qur`an

Umar Ibn Muslim was one of the companions of Imam Sadiq (a.s) and used to visit him (a.s) frequently.

Once, when he did not visit the Imam (a.s) for a long time, he (a.s) inquired about him from ‘Ali Ibn Abdul Aziz, who said: “May I be made your ransom! He has stopped working for his livelihood, and has engaged himself in worship and asceticism instead. Hearing this, Imam Sadiq (a.s) said: “Woe unto him! But does he not know that the prayers of one, who stops working, go unanswered!”

During the time of the Noble Prophet (s.a.w), when the verse:

وَ مَنْ يَتَّقِ اللٌّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ‏

“And whoever is careful of (his duty to) Allah, He will make for him an outlet, and give him sustenance from whence he thinks not”7 was revealed, a group from amongst the Muslims abandoned their professions, adopted seclusion and engaged themselves in worship, saying: “Allah Himself provides the sustenance and shall never permit the religious ones to become distressed and destitute; hence why do we need to toil in order to procure our sustenance.”

When the Noble Prophet (s.a.w) was informed of this, he (s.a.w) summoned them and objecting at this attitude of theirs, asked: “Why have you abandoned your professions?” They replied: “Allah has undertaken to provide us our sustenance.” When he (s.a.w) heard this, he explained: “It is not as you think. Allah does not answer the prayers of a person who, despite possessing the ability to work and exert himself, fails to do so. You must continue to engage yourselves in your respective professions.”8

3) Sustenance in the Measure of Sufficiency

Once, passing through a desert, the Noble Prophet (s.a.w) and his companions happened to come across a person tending camels and requested him to provide them with some milk. The man excused himself saying: “The milk that is in the breasts of these camels is for the breakfast of the people of the tribe and that, which lies in the container, is for their evening meals.”

When he heard this, the Noble Prophet (s.a.w) prayed for him, saying: “O' Lord! Increase this person in wealth and children” - and the group continued on its way. A little later they came across another person, who too was engaged in feeding the camels. When they requested him to provide them with some milk, he immediately milked the she-camels and poured all of the milk in the vessels of the Noble Prophet's (s.a.w). In addition to the milk he even presented them with a sheep and said: At the moment this is all I can offer but if you desire I shall arrange for more.

The Noble Prophet (s.a.w) raised his holy hands and prayed: “O' Lord! Grant him sustenance in a measure that is sufficient for him.”

Astonished, his (s.a.w) companions said: “O' Prophet of Allah! For the person who rejected your request you sought something which all of us long for, whereas for the one who fulfilled your desire, you prayed for something, which none of us prefer (sustenance in a measure that is just sufficient and not excess)!”

The Noble Prophet (s.a.w) said:

إِنَّ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى

“A livelihood that is less but sufficient for (fulfilling the needs of) one's life is better than great riches that engrosses man in itself.” He (s.a.w) then supplicated:

اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْكَفَافَ

“O' Lord! Grant Muhammad and his Progenya sustenance in the measure that is just sufficient (for them).9

4) Charity Increases Sustenance

Imam Sadiq (a.s) had many sons, one of whom was named Muhammad. Occasionally it would so happen that his income would exceed his expenses. Once, Imam Sadiq (a.s) inquired: “How much have you managed to save?” He replied: “Forty dinars.” The Imam (a.s) said: “Give it as charity in the way of Allah. He said: This is all that I have with me and if I were to give this in charity there would be nothing left for me.”

The Imam (a.s) insisted: “Go and give it in charity and Allah shall compensate it for you. Do you not know that for everything there is a key and the key to sustenance is charity?”

Muhammad, heeding his father's advice, gave the forty dinars in charity. Hardly ten days had passed by since this episode when a sum of four thousand dinars was presented to the Imam (a.s). Turning to Muhammad, he (a.s) said: “My Son! We gave forty dinars in the path of Allah and He gave us four thousand dinars (a hundred times) in return.”10

5) Wealth from Unknown Places

The Buyids, whose sultanate had commenced in the year 322 ah, ruled for a period of 126 years. The greatest of the Buyid rulers and the most compassionate of them all with respect to the Shiite faith and his subjects was Imad al-Daulah - (Abul Hasan, ‘Ali Ibn Babwaih) - who ruled for nine years (d. 338 ah). During his lifetime, several strange incidents occurred with him in connection with riches and treasures:

1. When Imad al-Daulah arrived in Shiraz, Yaqut, whom Al-Muqtadir Billah Abbasi had placed there as the governor, took to flight. In the circumstances, Imad al-Daulah did not possess anything to pay for the expenditure of his army. Distressed and lost in thought he set out for hunting. On the way the foot of his horse plunged into a hole. As Imad al-Daulah extracted the animal's foot, the hole widened revealing a treasure which Yaqut had concealed there. He extracted the treasure and used it to pay for his army's expenses.

2. Once, as he lay down and reflected about his army and subjects, his eyes suddenly fell upon a snake that had emerged from one corner of the roof and disappeared into another. As a precautionary measure, he ordered the roof to be taken apart and the snake killed so that it did not sting anyone.

When a portion of the roof was broken, a second roof became manifest and the intervening region betwin the two roofswas found to house chests containing a total of five hundred thousand dinars. The chests were brought down and Imad al-Daulah distributed the money amongst his subjects.

3. Once, having decided to have some clothes stitched for the elders of his army, his soldiers and himself, he called for a tailor. The special tailor of Yaqut, the erstwhile governor of the city, was recommended to him. Incidentally this tailor happened to be deaf but Imad al-Daulah said: “The faculty of sight is what a tailor ought to necessarily possess; as for hearing, it is not a necessity.”

When the tailor was brought before him, he ordered: “I want you to stitch clothes for my servants, soldiers, officers, generals and myself.”

The tailor - deaf that he was - imagined that someone had spoken ill of him and, complaining that he had money in his possession, said: “There are only four chests of the governor Yaqut in my custody and I am unaware of what is contained within them!”

Imad al-Daulah ordered the chests to be brought before him; when they were opened, they were found to contain great riches, beautiful clothes and valuable stones.11

Notes

1. SuratHud (11), Verse 6

2. Jame’ul Akhbar, pg. 126

3. Placing one’s trust (in Allah) (Tr.)

4. Retaliation (Tr.)

5. Suratul Shura (42), Verse 27

6. Hikayat-ha-e-Gulistan, pg. 161

7. Suratul Talaq (65), Verse 2-3

8. Ba Mardum In Guneh Barkhord Konim , pg. 163; al-Wafi, vol. 10, pg. 15

9. Dastan-ha Wa Pand-ha, vol. 2, pg. 72; Anwar al-Nu’maniyyah, pg. 342

10. Hikayat-ha-e-Shanidani, vol. 4, pg. 92; Al-Kafi, vol. 4, pg. 9

11. Jame’ al-Nurain, pg. 323. It has bin reported in the book ‘Akhbar-e-Ghaibiyyah dar malahim wa fitan’ (pg. 314), that Amirul Mu’minin (as), alluding to the rule of the Buyids, had stated:

يخرج من ديلمان بنو الصياد ثم يستقوي امرهم حتى يملكوا الزوراء و يخلعوا الخلفاء

45. Pleasure (Over Divine Acts)

Allah, the Wise, says:

رَضِيَ اللهُ عَنْهُمْ وَ رَضُوا عَنهُ

“Allah is well-pleased with them and they are well-pleased with Him.”1

Imam Sajjad (a.s) has said:

أََلصَّبْرُ وَ الرِّضاَ رَأْسُ طاَعِةِ اللهِ

“Patience and pleasure (over Divine acts) constitute the pinnacle of Allah's obedience.”2

Short Explanation

The attribute of Ridha is that a person remains pleased with occurrences - irrespective of whether they are to his liking or otherwise. This characteristic is a ray from the light of (Divine) cognizance such that a person possessing this attribute turns away from his own desires and seeks that which Allah has decreed for him instead. This is because attachment of the heart to worldly and material things is shirk, and therefore inconsistent with the attribute of Ridha.

It is amazing to observe those, who vociferously claim to be the servants and worshippers of Allah, complaining and grumbling over Divine decrees and acts. However, those who are truly cognizant, are in total submission and subservience to Allah - pleased and satisfied with Divine destinies, uncomplaining in the face of adversities, shortages and severity of trials, and contented and happy over things bestowed to them as well as those not granted to them.3

1) Complete Contentment with Allah

Jabir Ibn Abdullah Ansari, who had been of the companions of the Noble Prophet (s.a.w), had remained alive till the time of Imam Baqir (a.s) but had become old and blind by then.

Once, when he had arrived in the presence of the Imam (a.s), the Imam (a.s) inquired after his health, whereupon he said: “I find myself in a state such that I give preference to old age over youth, to sickness over soundness of health and to death over life!”

The Imam (a.s) responded by saying: ”(On the contrary) if Allah makes me old, I prefer old age; if He desires to give me youth, I prefer youth; if He afflicts me with sickness, I desire sickness, and if He desires to favour me with sound health, I prefer soundness of health. If Allah wishes to give me death, I prefer death and if He wills to keep me alive, I desire to live.”

As soon as Jabir heard the Imam's (a.s) speech he kissed his (a.s) face and said: “The Noble Prophet (s.a.w) had spoken the truth.” He had said: “O' Jabir! You shall continue to live till you meet one of my children whose name shall be Baqir. He shall split open knowledge just as a cow splits open the earth.”4

2) Pleased with Three Calamities

Hadhrat Isa [Jesus] (a.s) happened to come upon a blind, paralytic leper, whose disease had caused his very flesh to fall out of his body, and overheard him say: “Thanks to Allah, Who has cured me from the affliction that has seized numerous persons in its grasp!”

Isa (a.s) said to him: “O' Man! What is that affliction from which He has protected you?” The man replied: “O' Spirit of Allah! I am better off than one whose heart does not possess the cognizance of Allah - that cognizance which He has placed in mine.”

Hearing this, Isa (a.s) said to him: “You have spoken correctly. Now give me your hand.” Then taking hold of his hand, Isa (a.s) moved his holy hand over the leper's body, whereupon, the leper was immediately cured of his afflictions and was transformed into a man of charming appearance and good physique. Since he had remained pleased (and uncomplaining) over the tribulations that had afflicted him, Allah cured him of his ailments. Later on he went on to become one of the companions of Isa (a.s) and engaged in worship along with him (a.s).5

3) One of the Inmates of Paradise

Imam Sadiq (a.s) relates: “Once, Allah revealed to Hadhrat Dawud (a.s) to give glad tidings to Khalladah, the daughter of Aus, that she was of the inmates of Paradise and would be one of his (a.s) companions in it.” Hadhrat Dawud (a.s) went to her house and knocked at her door, and it was Khalladah herself who opened it. She recognized him the moment she set her eyes upon him and so inquired: “Has something been revealed about me that you have come here?” When he (a.s) had replied in the affirmative, she said: “The revelation is probably for someone else, who resembles me in name!”

He (a.s) said: “No. The revelation has been for you. Tell me something about yourself.”

She replied: “Whenever any pain, injury or misfortune would come to afflict me, I would exhibit patience and submit myself to Allah's pleasure. Neither would I desire any of the adversities to be warded away from me nor would I aspire for anything in exchange; I was always thankful to Him and His pleasure was the only thing that I coveted!”

When he heard this, Hadhrat Dawud (a.s) said: “It is because of this that you have reached such a rank that Allah has sent down this revelation about you.”

Having related this incident, Imam Sadiq (a.s) said: “This is that very religion, which Allah has chosen for His righteous servants.”6

4) Ammar in the Battle of Siffin

Ammar Yasir was one of the special companions of the Noble Prophet (s.a.w) possessed such a high degree of faith that the Noble Prophet (s.a.w) had stated: Ammar is replete with faith from head to toe, and faith has blended with (and become part of) his flesh and blood.”7

After the death of the Noble Prophet (s.a.w) he continued to be of those who fiercely supported Imam ‘Ali (a.s), and when the battle of Siffin commenced, he fought on the side of the Imam (a.s). One day, coming out of the ranks of the Imam's (a.s) army, he stationed himself before the enemy forces and said: “O' Lord! You are aware that if I were to realize that Your happiness lies in my hurling myself into the seas, I would surely do so; and if I were to know that Your happiness lies in that I fling myself upon the point of a sword so that it enters into my stomach and emerges from the back of my neck, I would certainly do so. I know that today, Your happiness lies in waging a battle with these sinning and corrupt people, and had I known of an act that would have pleased You more, I would have surely opted for it.”

Then, raising his voice, he said: “Whoever desires Allah's pleasure and does not desire to return to his wealth and children should come to me.”

He was eventually martyred after displaying great valor and courage in the battlefield. Reaching his dead body, the Commander of theFaithfuls( a.s) sat down, placed his head upon his thighs and, as he wept, said: “O' Death! It appears that you are totally familiar with those, whom I love; you come and take them away from me.”8

5) The Best Creation

Prophet Musa (a.s) requested to Allah: “O' Lord! Show to me who, from amongst allYour creations, is the best person who worships You.” Allah revealed to him: “Proceed towards the village situated near the sea-shore and you shall find the person there.”

Reaching there Musa (a.s) found a leper, who was engaged in praising and glorifying Allah. He (a.s) asked Jibra`il : “Where is the person whom I had sought from Allah?” Jibra`il pointed to the sick person and said: “This is the person! I am under instructions to take away his eyes; pay careful attention to what he shall say.”

Having said this, he pointed towards the leper's eyes and they suddenly popped out of their sockets. As soon as this happened, the leper said: “O' Allah! TillYou desired you let me benefit from my eyes and now You have desired to take them away from me. O' The One! Who doesgood to me and provides me with goodness.”

Approaching him, Musa (a.s) said: “O' Servant of Allah! I am a person whose prayers are always accepted; if you desire, I shall pray to Allah so that He returns your eyes to you.”

The man said: “No, I do not desire it. Allah has desired this state for me and I am pleased with all that pleases Him.”

Musa (a.s) said: “I heard you say: “O' The One! Who doesgood to me and provides me with goodness. What did you mean by these words?”

He said: “In this village I am the only one who is cognizant of Allah and worships Him (what goodness could be greater than this that He has made me aware and cognizant of Himself.)”

Musa (a.s) was overcome by astonishment and amazement, and as he turned back, he said to himself: “He is the greatest worshipper of Allah in the world.”9

Notes

1. Suratul Mujadilah (58), Verse 22

2. Jame’ al-Sa’adat, vol. 3, pg. 203

3. Tadhkeratul Haqa`iq , pg. 85

4. Pand-e-Tarikh, vol. 5, pg. 186

5. ‘Ilm-e-Akhlaq-e-Islami, vol. 3, pg. 262; Jami’ al-Sa’adat, vol. 3, pg. 208

6. Dastan-ha Wa Pand-ha, vol. 3, pg. 37; Bihar al-Anwar, vol. 71, pg. 89

7. Safinatul Bihar, vol. 2, pg. 275:

ان عمارا ملئ ايمانا من قرنه الى قدمه و اختلط الايمان بلحمه و دمه

8. Paighambar Wa Yaran , vol. 5, pp. 24-28; Bihar al-Anwar, vol. 8, pg. 524

9. Namunah-e-Ma’arif, vol. 5, pg. 373; Shaytan, vol. 1, pg. 524

42. Religion

Allah, the Wise, has said:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفاً

“Then set your face upright for religion in the right state.”1

The Noble Prophet (s.a.w) said:

أََلْمُسْتَأْكَلُ بِدِيـنِهِ حَظُّهُ مِنْ دِيـنِهِ مَا يَأْكُلُهُ

“One, who seeks to fill his stomach by means of religion, his share of religion is what he fills in his stomach.”2

Short Explanation

Allah grants the worldly provisions to His friends as well His enemies. However, He only bestows His religion to His friends - just as he has placed monotheism within the fitrah and nature of every person, but grants His special religion to those whom He pleases.

One ought to sacrifice one's life and wealth for the religion of Allah and adorn oneself with the insignias of religion, such as truthfulness, steadfastness, faithfulness towards trusts, fulfilment of pledges and covenants, and goodness of behaviour.

1) Religion isDead

Imam ‘Ali (a.s) was passing by a place where a group of children were engaged in play. However, there was one boy who was not playing with them but stood aloof and sad. Imam (a.s) approached him and asked: “What is your name?” He replied: “Mat al-Din (Religion died).”

The Imam (a.s) desired to know the reason for such a name and so inquired about the child's father. He was informed that his father had died, but his mother was alive. He (a.s) called for his mother and inquired about the reason for such a strange name, whereupon the mother said: “When this child was in my womb, his father had embarked upon a journey. After a period his companions approached me and said: “Your husband fell ill on the way and died, but before his death he requested us that if his child was born, he should be named Mat al-Din.”

Having heard this, the Imam (a.s) comprehended the reason for such a name and ordered all the people to gather in the mosque. When the people had gathered, he (a.s) said to them: “Whenever I recite Allahu Akbar, all of you should recite it in unison too.”

He then called for the dead person's companions - who were four in number - and subjected them to individual and separate interrogation.

Turning to the first person, he (a.s) sought to know how he had killed the boy's father. The man, who was stunned to hear the question, blurted out: “All I did was to present the cord.” The Imam (a.s) recited Allahu Akbar, and the people in the mosque chorused.

The second one, in answer to the Imam's (a.s) question, said: “My only crime was to tie the cord around his neck.” The third person said: “I had brought the knife”, while the fourth person, recounting the incident explicitly, said: “We collectively murdered him for the purpose of seizing and appropriating his wealth.” The Imam (a.s) recited Allahu Akbar and the people too recited in unison.

Imam ‘Ali (a.s) took possession of the wealth which they had stolen from the deceased and handed it to the boy's mother, and then subjected the killers to a severe punishment. Then turning to the boy's mother, he (a.s) said: “Change his name to Asha al-Din (religion is alive).”3

2) The Religiousness of the Learned One from Dizful

At the time of his death, Sheikh Murtadha Ansari - having become the highest-ranking religious authority, with notable popularity and profundity in the Methodology and Science of Islamic Jurisprudence - was not any different in the material point of life from the time when he had first set foot in Najaf as a poor student from Dizful.

When people looked at his house, they found that he led his life just as the most impoverished ones led theirs. A person once said to him: “This is an immense work on your part that despite the large sum of money that comes to you, you refuse to use it for yourself.” He said: “What great work have I done?” The man said: “What work could be greater than what you are doing presently?” The Sheikh said: “At the very best, my work is similar to the donkey-riders of Kashan, who go to Isfahan and then return from there.

The donkey-riders are given money to travel to Isfahan, purchase goods from there and bring them back to Kashan. Have you ever sin them exhibiting unfaithfulness and disloyalty with respect to the people's money? They are trustworthy individuals and do not possess any right (over the people's money). This work of mine is not as important as it appears to you.”4

3) ReligionBeside the Royal Throne

During the caliphate of the second Caliph, Sad Ibn Waqqas in the company of a few others, started out for Iran. Yazdgard, the king of Persia who was in the city of Madain at that time, sent a herald to Sad inviting some of the people in his caravan to come to his court so that he could become aware of their destination.

They reached his court at a time when he had been busy consuming wine and so he ordered the drinks to be removed. When the group had entered the court, Mughairah Ibn Amir sat down alongside the king near the royal bed. Witnessing this, Yazdgard, in a state of protest, said: “You Arabs initially came to our lands for trading and begging, and after you had consumed the tasty food and the delicious water (of our land) you went and informed your friends. Now you return and claim to have brought a 'new religion.'

Your example is similar to that of the fox that had entered a garden with the intention of eating the grapes. The owner of the garden allowed him to eat and did not hurt him. The next day the fox brought other foxes along with him and, entering the garden, began eating the grapes. When the owner of the garden arrived and witnessed the scene, he bolted all the exits and killed them all.

If I wished, I too could behave just like that but I know that you have drawn up your army because of your poverty and straitened livelihood. I shall give you abundant bounties and place over you a commander such that you would lead a life of ease and comfort.”

Mughairah IbnAamir said: “Your statement regarding a difficult livelihood is correct and we too agree that there was a time when we used to eat mice and lizards, could not differentiate the lawful from the unlawful, kill our cousins for the sake of one turnip and even go on to brag about it. But then Allah, by means of His Prophet, sent for us a religion, stopped us from idolatry, guided us towards monotheism, and very soon we shall be targeting your country too.

O' Yazdgard! I give you the option to choose one out of three things: Become a Muslim so that you can continue to rule, pay the poll-tax or prepare for war.”

Hearing this, Yazdgard was overcome with rage and said: “Nothing, save a sword, can exist between you and me.” Having said this, he then drove them out of his court. Later, a war ensued betwin the two forces in which the Muslims emerged victorious.5

4) The Religiousness of Abu Ja’far Husaini

Abu Ja’far Muhammad Husaini6 - whose lineage reached Imam Husain (a.s) through four generations - was a jurist and a pious and ascetic person, who had revolted against Mutasam - the Abbasid Caliph - due to his oppression and injustices. Mutasam sought to crush his revolt and so he fled to Iran and into the cities of Khorasan, Sarakhs, Taliqan, Nisa and Merv, and a great number of Iranians pledged allegiance to him.

In Merv, forty thousand Iranians pledged allegiance to him. One night, when his army had gathered, he heard the sound of weeping. Investigating, he came to know that one of his soldiers had forcefully taken felt from a weaver and it was this weaver who had been weeping.

Abu Ja’far called for the soldier and sought to know the reason for the evil act whereupon the soldier replied: We have pledged allegiance to you so that we can loot the people and do as we like.

Abu Ja’far returned the felt to its owner and then disbanded his army, saying: “Assistance for the religion of Allah cannot be sought from such people.” Then, accompanied by his close companions, he left for Taliqan.7

5) Religion-Selling by Samurah

Samurah Ibn Jundab was of the inhabitants of Basrah. After his father's death, he accompanied his mother to Madinah, where she married Mary Ibn Shaiban - a companion of the Noble Prophet (s.a.w) - and Samurah grew up under his care. Despite his young age, he was an expert archer and the Noble Prophet (s.a.w) permitted him to participate in the battle of Uhud; later, he participated in the other battles as well.

During the reign of Muawiyah, Samurah, like some of the corrupt and lying companions of the Noble Prophet(s.a.w), began fabricating traditions in praise of Muawiyah and in criticism of Amirul Mo`minin (a.s).

Muawiyah said to him: “I shall give you one hundred thousand dirhams if you ascribe the following verse (which was revealed in criticism of the hypocrites) to ‘Ali Ibn Abi Talib:

وَ مِنَ النَّاسِ مَنْ يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْـيَا وَ يُشْهِدُ اللَّهَ عَلى‏ مَا فِي قَلْبِهِ وَ هُوَ أَلَدُّ الْخِصَامِ وَ إِذَا تَوَلَّى سَعى‏ فِي الأََرْضِ لِيُفْسِدَ فِيهَا وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ وَ اللَّهُ لاَ يُحِبُّ الْفَسادَ

“And among men is he, whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.”8

…and ascribe this verse (which was revealed in praise of Imam ‘Ali (a.s) after he had slept on the bed of the Noble Prophet during the migration of the Noble Prophet to Medina) to Ibn Muljim:

وَ مِنَ النَّاسِ مَنْ يَشْرِي نَفْسَهُ ابْتِغاءَ مَرْضاتِ اللَّهِ وَ اللَّهُ رَؤُفٌ بِالْعِبادِ

“And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.”9

Initially Samurah refused the offer, howver Muawiyah raised the stakes saying: “I shall give you two hundred thousand dirhams”, but once again Samurah refused. But when Muawiyah offered him four hundred thousand dirhams he agreed and then forged traditions ascribeeng the first verse, which was about the hypocrites, to Amirul Mominin (a.s) and attributing the second verse, which was for Amirul Mominin (a.s), to Ibn Muljim, and in this manner proved that he had indeed sold his religion.10

Notes

1. Suratul Rum (30), Verse 30

2. Bihar al-Anwar, vol. 78, pg. 63

3. Dastan-ha Wa Pand-ha, vol. 10, pg. 168; In the book Tarikh al-Anbiya - vol. 2, pg. 215, this judgment has bin attributed to Prophet Dawud and a similar one this has been ascribed to the Commander of the Faithfuls(as).

4. Dastanha-e-Ustad, vol. 2, pg. 68; Sirah-e-Nabawi, pg. 29

5. Namunah-e-Ma’arif, vol. 5, pg. 234; Bazm-e-Iran, pg. 142

6. He was the son of Qasim Ibn ‘Umar Ibn ‘Ali Ibn al-Husain (as) while his mother, Safiyyah, was the daughter of Musa Ibn ‘Umar Ibn ‘Ali Ibn al-Husain (as).

7. Tatimmah al-Muntaha, pg. 221

8. Suratul Baqarah (2), Verse 204-205

9.Ibid., Verse 207

10. PaighambarWa Yaran, vol. 3, pg. 258; Commentary of Nahjul Balagha (of Ibn Abil Hadid), vol. 1, pg. 471

43. Dhikr (RemembranceOf Allah)

Allah, the Wise, says:

أَلاَ بِذِکْرِ اللهِ تَطْمَئِنُّ الْقُلُوبُ

“Now surely by Allah's remembrance are the hearts set at rest.”1

Allah said to Musa (a.s):

لاَ تَدَعْ ذِکرِي عَلىَ کُلِّ حاَلٍ

“Under no circumstance (should you) abandonMy remembrance.”2

Short Explanation

Remembering Allah - with concentration and presence of heart - is the ultimate objective of all acts of worship. If a dhakir (one who recites dhikr and is engaged in the remembrance of Allah) is focussed towards Allah in heart and deeds, he shall come to possess a rank such that the Satan would be unable to overcome him and gain dominance over him!

If thetongue were to recite, but the heart were to be heedless, the effects and the benefits would be reduced. At the same time if he were to regard his recitations as something very important and significant, he would be overcome by pride and vanity.

Accordingly, it is vital that in addition to remembering Allah, a person should regard himself as trivial and insignificant - rather, he should look upon himself as a non-entity before His bounties; he should beseech Him to never ever make him heedless and negligent of His remembrance but instead bestow an increase in it.

1) Remembering Allah when Confronting the Enemy

The Noble Prophet (s.a.w) had started out for a battle and on the way ordered his army to halt.

In order to relieve himself, he distanced himself from his forces and headed towards a secluded location. In the meantime, it began to rain and it rained so hard that water began to flood as a result of which, the Noble Prophet (s.a.w) was cut off from his army.

Having witnessed the change in weather, he (s.a.w) sat beneath a tree when Huwairith Ibn al-Harith happened to see him. Speaking to his companions, he said: “This man is Muhammad and he has become isolated from his forces. May Allah kill me if I do not killhim!

He unsheathed his sword and rushed at him (s.a.w) saying: “Who is it that can deliver you from me?” The Noble Prophet (s.a.w) said: “Allah” and then prayed softly: “O' Lord! Deliver me from the evils of Huwairith in any manner as you please.”

Just as Huwairith was about to inflict his blow an angel struck him on his shoulder as a result of which he collapsed onto the ground and the sword fell from his grasp. The Noble Prophet (s.a.w) picked it up and said to him: “Who is it that can save you from me?” He said: “No one.” The Noble Prophet (s.a.w) advised: “Accept Islam and I shall hand your sword back to you!” He said: “I shall not accept Islam but I shall pledge that neither shall I fight you and your followers, nor help anyone against you.”

The Noble Prophet (s.a.w) returned his sword to him whereupon, Huwairith said: “I swear that you are better than me.”3

2) The Enamoured One

Sadi states: “Once it so happened that I had been travelling throughout the night in the company of a group of people. Accompanying us on this journey was a person, who was obsessed with Allah and drowned in His love. It was not yet dawn when we reached a jungle where we decided to rest, however as soon as we arrived, the person uttered a cry and rushing into the woods immediately engaged himself in supplicating and communicating with his Lord.

When it was morning, I asked him: What was that state which overcame you last night? He replied: Looking into the jungle, I witnessed the nightingales on the trees, the partridges on the mountains, the frogs in the water and the various animals in the jungle weeping and lamenting (out of love for Allah), and so thought to myself that it would be contrary to courtesy and civility that while all the other creations were engaged in His glorification, I slept, heedless and unmindful of Him.”4

3) The Poor Ones Question the Noble Prophet

Some of the poor persons of Madinah approached the Noble Prophet (s.a.w) and said to him: “The affluent ones perform acts of goodness like freeing slaves, giving charity, performing the Hajj etc., which are beyond our means (as a result, they shall be in possession of greater rewards than us).”

The Noble Prophet (s.a.w) said: “One, who recites Allahu Akbar a hundred times, shall be granted rewards which shall exceed the rewards of freeing one hundred slaves. One, who recites Subhan Allah a hundred times, shall come to possess rewards better than the rewards associated with the performance of Hajj. Reciting Alhamdulillah a hundred times is better than giving one hundred fully laden horses as charity in the way of Allah. One, who recites La Ilaha Illallah a hundred times, shall be of the best of the people on the Day of Judgment.”

When the affluent ones of Madinah came to know of this they too began to act upon these recommendations and so the poor ones again approached the Noble Prophet (s.a.w) and complained: “The affluent ones too have started to act upon your recommendations!” Hearing their complaint, he (s.a.w) remarked: “This is Allah”s grace and favour; He grants it to whomsoever He pleases.”5

4) Remembering the Beloved while in Comfort

Allah had granted immense bounties to Prophet Ayyub (a.s) such that it has been reported that he possessed five hundred pairs of bulls for ploughing his fields and hundreds of slaves, who used to cultivate his farms. His cargo-carrying camels were three thousand in number while his ship totalled seven thousand.

In addition to this, Allah had also granted him good health and numerous children. On his part, Ayyub (a.s) perpetually praised and thanked his Lord, and when faced with two acts of obedience, he would always choose the more difficult of the two.

But then, he became the object of Divine trials - not for having committed any sin but rather for raising his rank and status - such that Allah took back all the bounties that He had given him and afflicted his body with an incurable disease.

However, despite the severity of the adversity, when Ayyub (a.s) never abandoned thanking, praising and remembering Allah, the Satan got into the act. He began whispering into his (a.s) wife's mind as a result of which she started to complain of the hard times that had befallen them and would moan: “Everyone has deserted us and we do not possess anything.” Ayyub (a.s) said: “For eighty years we had been receiving the bounties of Allah and so we should not complain for seven years of hardships but instead continue to remember Him in all circumstances!”

But his wife continued to complain and protest, and persistently placed before him irrational ideas till eventually, enraged, he hollered: “Go away from me such that I do not set my eyes upon you ever again.”

When his wife had left him, Ayyub found himself alone and without a caretaker; going into prostration, he began praying to his Lord and communicating with Him. On this occasion Allah answered the prayers of His servant, who had continued to praise and thank Him, and once again granted him all the bounties!

Meanwhile his wife thought to herself: “Though he has driven me away, it is inappropriate for me to leave him alone. He has none to look after him and he may perish out of hunger.” With this in mind she returned to the place where she had left him but found him missing, while in his place, sat a youth. As she began to weep, the youth asked her: “Why do you weep?” She replied: I had left my old husband here but I do not see him anymore. The youth said: “If you were to see him, would you recognize him?” She said: “Yes.” Having answered him, she then looked at him hard and realised that he possessed a great resemblance to her husband. The youth then said to her: “I am the same Ayyub.”6

5) The Woman who Remembered Allah

Sayyidah Nafisah, the daughter of Hasan Ibn Zaid Ibn Hasan al-Mujtaba (a.s)) married Ishaq Mutamin, the pious and virtuous son of Imam Ja’far Sadiq (a.s). She was of the rare and distinguished ladies of her time and stood apart from the rest with regards to worship and remembrance of Allah.

Zainab, her niece, states: “I had been in the services of my aunt for forty years and throughout this period neither did I ever observe her sleep at night (for she would be engaged in worship) nor eat in the day (for she would be engaged in fasting). Once I said to her: “Would it not be better if you were to ease things upon yourself?” She replied: “How can I place myself in ease when I have before me the bottlenecks of the Purgatory and the Day of Judgment which none can cross save the delivered ones!”

She possessed great wealth, which she used to spend on the sick, the bed-ridden and the impoverished ones for the pleasure of Allah.

She had the honour of performing the Hajj on thirty occasions - most of her journeys to the House of Allah being accomplished on foot. Once, in the company of her husband, she started out from Madinah for Palestine in order to visit the grave of Prophet Ibrahim (a.s) after which she proceeded towards Egypt.

The inhabitants of Egypt requested her to settle down there and she agreed. She dug a grave in her house and perpetually engaged herself in worship and remembrance of Allah - reportedly completing thousands of recitations of the Noble Qur`an in the grave.

According to Hadith-e-Qudsi, when Allah observes that a servant of His continually engages himself in His remembrance, He manifests the person's worth amongst the people and makes him respected and revered.

In the neighbourhood of Nafisah there lived a Jew, who had a daughter who was blind. By means of the water of Nafisah's Wudhhu, the Jew's daughter regained her sight and this prompted numerous Jews of Egypt to accept Islam.

One day, in a state of fast, as she recited the chapter al-Anam of the Noble Qur`an, upon reciting the verse:

لَهُمْ دَارُ السَّلاَمِ عِنْدَ رَبِّـهِمْ

“They shall have the abode of peace with their Lord”

her soul departed from her body. The people wanted her to be buried in Egypt but her husband, desiring to take her to Madinah, refused. At night the Noble Prophet (s.a.w) appeared to him in his dream and said: “Do not oppose the people of Egypt in connection with Nafisah's burial since Allah shall descend His mercy upon them as a result of her blessed presence there.”7

Notes

1. Suratul Ra’d (13), Verse 28

2. Bihar al-Anwar, vol. 13, pg. 342

3. Dastan-ha Wa Pand-ha, vol. 2, pg. 67;The commentary of Abul Futuh

4. Hikayat-ha-e-Gulistan, pg. 127

5. Shanidaniha-e-Tarikh, pg. 18; Mahajjatul Bai¤a, vol. 2, pg. 274

6. Tarikh-e-Anbiya, vol. 2, pg. 20

7. Shagirdan-e-Maktab-e-Aimmah, pg. 168; Wafiyyat al-A’yan, vol. 5, pg. 56

44. Sustenance

Allah, the Wise, has said:

وَ مَا مِنْ دَآبَّةٍ فِي الأََرْضِ إِلاَّ عَلَى اللهِ رِزْقُها

“And there is no creature on the earth but on Allah is the sustenance of it.”1

The Noble Prophet (s.a.w) said:

أََلرِّزْقُ يَطلُبُ الْعَبْدَ أَشَدُّ طَلَباً مِنْ أَجَلِهِ

“Sustenance seeks a person more intensely than his death does.”2

Short Explanation

There exists no creature except that Allah has apportioned a livelihood for it, and no soul departs from the world before it has consumed the last morsel that had been ordained for it. One should strive to procure lawful sustenance and, in the event of delay and stoppages in this path, desist from attempting to obtain it by unlawful means - the best approach being that of patience and self-control.

Every person has his sustenance placed in a particular thing - one has his sustenance placed in trade, while another has it in leadership while yet another in farming, etc. Absence of satisfaction with respect to the share allotted, and lack of contentment strengthens the vices of greed and covetousness within man leading him towards sins in order to procure an increased sustenance - a state that only stems from a lack of Tawakkul3 ) in Allah.

1) They Should Witness the Wisdom!

Prophet Musa (a.s) came across a poor person who, due to his abject poverty, lay bare-bodied on the desert sand. When he (a.s) came nearer, the person requested: “O' Musa! Pray to Allah that he grants me a little sustenance for I am on the verge of dying.”

Musa (a.s) prayed for him and then proceeded from there to Mount Sinai to converse with Allah.

A few days later Musa (a.s), on his return, happened to pass by that very place when he witnessed that the same poor man had been arrested and a large crowd had gathered around him.

He (a.s) inquired: “What has happened?” The people present there said: “Until recently he was penniless but off late he had managed to acquire some money; having consumed wine, he got involved in a brawl and killed a person. He has now been arrested so that he can be subjected to 'qisas'4 ) and put to death!”

Allah says in the Noble Qur`an:

وَ لَوْ بَسَطَ اللٌّهُ الرِّزْقَ لِعِبادِهِ لَبَغَوْا فِي الأَرْضِ‏

“And if Allah should amplify the provision for His servants they would certainly revolt in the earth.”5

Musa (a.s) acknowledged the divine Wisdom and, expressing repentance over his request, sought Allah's forgiveness.6

2) Incorrect Deduction fromThe Qur`an

Umar Ibn Muslim was one of the companions of Imam Sadiq (a.s) and used to visit him (a.s) frequently.

Once, when he did not visit the Imam (a.s) for a long time, he (a.s) inquired about him from ‘Ali Ibn Abdul Aziz, who said: “May I be made your ransom! He has stopped working for his livelihood, and has engaged himself in worship and asceticism instead. Hearing this, Imam Sadiq (a.s) said: “Woe unto him! But does he not know that the prayers of one, who stops working, go unanswered!”

During the time of the Noble Prophet (s.a.w), when the verse:

وَ مَنْ يَتَّقِ اللٌّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لا يَحْتَسِبُ‏

“And whoever is careful of (his duty to) Allah, He will make for him an outlet, and give him sustenance from whence he thinks not”7 was revealed, a group from amongst the Muslims abandoned their professions, adopted seclusion and engaged themselves in worship, saying: “Allah Himself provides the sustenance and shall never permit the religious ones to become distressed and destitute; hence why do we need to toil in order to procure our sustenance.”

When the Noble Prophet (s.a.w) was informed of this, he (s.a.w) summoned them and objecting at this attitude of theirs, asked: “Why have you abandoned your professions?” They replied: “Allah has undertaken to provide us our sustenance.” When he (s.a.w) heard this, he explained: “It is not as you think. Allah does not answer the prayers of a person who, despite possessing the ability to work and exert himself, fails to do so. You must continue to engage yourselves in your respective professions.”8

3) Sustenance in the Measure of Sufficiency

Once, passing through a desert, the Noble Prophet (s.a.w) and his companions happened to come across a person tending camels and requested him to provide them with some milk. The man excused himself saying: “The milk that is in the breasts of these camels is for the breakfast of the people of the tribe and that, which lies in the container, is for their evening meals.”

When he heard this, the Noble Prophet (s.a.w) prayed for him, saying: “O' Lord! Increase this person in wealth and children” - and the group continued on its way. A little later they came across another person, who too was engaged in feeding the camels. When they requested him to provide them with some milk, he immediately milked the she-camels and poured all of the milk in the vessels of the Noble Prophet's (s.a.w). In addition to the milk he even presented them with a sheep and said: At the moment this is all I can offer but if you desire I shall arrange for more.

The Noble Prophet (s.a.w) raised his holy hands and prayed: “O' Lord! Grant him sustenance in a measure that is sufficient for him.”

Astonished, his (s.a.w) companions said: “O' Prophet of Allah! For the person who rejected your request you sought something which all of us long for, whereas for the one who fulfilled your desire, you prayed for something, which none of us prefer (sustenance in a measure that is just sufficient and not excess)!”

The Noble Prophet (s.a.w) said:

إِنَّ مَا قَلَّ وَ كَفَى خَيْرٌ مِمَّا كَثُرَ وَ أَلْهَى

“A livelihood that is less but sufficient for (fulfilling the needs of) one's life is better than great riches that engrosses man in itself.” He (s.a.w) then supplicated:

اللَّهُمَّ ارْزُقْ مُحَمَّداً وَ آلَ مُحَمَّدٍ الْكَفَافَ

“O' Lord! Grant Muhammad and his Progenya sustenance in the measure that is just sufficient (for them).9

4) Charity Increases Sustenance

Imam Sadiq (a.s) had many sons, one of whom was named Muhammad. Occasionally it would so happen that his income would exceed his expenses. Once, Imam Sadiq (a.s) inquired: “How much have you managed to save?” He replied: “Forty dinars.” The Imam (a.s) said: “Give it as charity in the way of Allah. He said: This is all that I have with me and if I were to give this in charity there would be nothing left for me.”

The Imam (a.s) insisted: “Go and give it in charity and Allah shall compensate it for you. Do you not know that for everything there is a key and the key to sustenance is charity?”

Muhammad, heeding his father's advice, gave the forty dinars in charity. Hardly ten days had passed by since this episode when a sum of four thousand dinars was presented to the Imam (a.s). Turning to Muhammad, he (a.s) said: “My Son! We gave forty dinars in the path of Allah and He gave us four thousand dinars (a hundred times) in return.”10

5) Wealth from Unknown Places

The Buyids, whose sultanate had commenced in the year 322 ah, ruled for a period of 126 years. The greatest of the Buyid rulers and the most compassionate of them all with respect to the Shiite faith and his subjects was Imad al-Daulah - (Abul Hasan, ‘Ali Ibn Babwaih) - who ruled for nine years (d. 338 ah). During his lifetime, several strange incidents occurred with him in connection with riches and treasures:

1. When Imad al-Daulah arrived in Shiraz, Yaqut, whom Al-Muqtadir Billah Abbasi had placed there as the governor, took to flight. In the circumstances, Imad al-Daulah did not possess anything to pay for the expenditure of his army. Distressed and lost in thought he set out for hunting. On the way the foot of his horse plunged into a hole. As Imad al-Daulah extracted the animal's foot, the hole widened revealing a treasure which Yaqut had concealed there. He extracted the treasure and used it to pay for his army's expenses.

2. Once, as he lay down and reflected about his army and subjects, his eyes suddenly fell upon a snake that had emerged from one corner of the roof and disappeared into another. As a precautionary measure, he ordered the roof to be taken apart and the snake killed so that it did not sting anyone.

When a portion of the roof was broken, a second roof became manifest and the intervening region betwin the two roofswas found to house chests containing a total of five hundred thousand dinars. The chests were brought down and Imad al-Daulah distributed the money amongst his subjects.

3. Once, having decided to have some clothes stitched for the elders of his army, his soldiers and himself, he called for a tailor. The special tailor of Yaqut, the erstwhile governor of the city, was recommended to him. Incidentally this tailor happened to be deaf but Imad al-Daulah said: “The faculty of sight is what a tailor ought to necessarily possess; as for hearing, it is not a necessity.”

When the tailor was brought before him, he ordered: “I want you to stitch clothes for my servants, soldiers, officers, generals and myself.”

The tailor - deaf that he was - imagined that someone had spoken ill of him and, complaining that he had money in his possession, said: “There are only four chests of the governor Yaqut in my custody and I am unaware of what is contained within them!”

Imad al-Daulah ordered the chests to be brought before him; when they were opened, they were found to contain great riches, beautiful clothes and valuable stones.11

Notes

1. SuratHud (11), Verse 6

2. Jame’ul Akhbar, pg. 126

3. Placing one’s trust (in Allah) (Tr.)

4. Retaliation (Tr.)

5. Suratul Shura (42), Verse 27

6. Hikayat-ha-e-Gulistan, pg. 161

7. Suratul Talaq (65), Verse 2-3

8. Ba Mardum In Guneh Barkhord Konim , pg. 163; al-Wafi, vol. 10, pg. 15

9. Dastan-ha Wa Pand-ha, vol. 2, pg. 72; Anwar al-Nu’maniyyah, pg. 342

10. Hikayat-ha-e-Shanidani, vol. 4, pg. 92; Al-Kafi, vol. 4, pg. 9

11. Jame’ al-Nurain, pg. 323. It has bin reported in the book ‘Akhbar-e-Ghaibiyyah dar malahim wa fitan’ (pg. 314), that Amirul Mu’minin (as), alluding to the rule of the Buyids, had stated:

يخرج من ديلمان بنو الصياد ثم يستقوي امرهم حتى يملكوا الزوراء و يخلعوا الخلفاء

45. Pleasure (Over Divine Acts)

Allah, the Wise, says:

رَضِيَ اللهُ عَنْهُمْ وَ رَضُوا عَنهُ

“Allah is well-pleased with them and they are well-pleased with Him.”1

Imam Sajjad (a.s) has said:

أََلصَّبْرُ وَ الرِّضاَ رَأْسُ طاَعِةِ اللهِ

“Patience and pleasure (over Divine acts) constitute the pinnacle of Allah's obedience.”2

Short Explanation

The attribute of Ridha is that a person remains pleased with occurrences - irrespective of whether they are to his liking or otherwise. This characteristic is a ray from the light of (Divine) cognizance such that a person possessing this attribute turns away from his own desires and seeks that which Allah has decreed for him instead. This is because attachment of the heart to worldly and material things is shirk, and therefore inconsistent with the attribute of Ridha.

It is amazing to observe those, who vociferously claim to be the servants and worshippers of Allah, complaining and grumbling over Divine decrees and acts. However, those who are truly cognizant, are in total submission and subservience to Allah - pleased and satisfied with Divine destinies, uncomplaining in the face of adversities, shortages and severity of trials, and contented and happy over things bestowed to them as well as those not granted to them.3

1) Complete Contentment with Allah

Jabir Ibn Abdullah Ansari, who had been of the companions of the Noble Prophet (s.a.w), had remained alive till the time of Imam Baqir (a.s) but had become old and blind by then.

Once, when he had arrived in the presence of the Imam (a.s), the Imam (a.s) inquired after his health, whereupon he said: “I find myself in a state such that I give preference to old age over youth, to sickness over soundness of health and to death over life!”

The Imam (a.s) responded by saying: ”(On the contrary) if Allah makes me old, I prefer old age; if He desires to give me youth, I prefer youth; if He afflicts me with sickness, I desire sickness, and if He desires to favour me with sound health, I prefer soundness of health. If Allah wishes to give me death, I prefer death and if He wills to keep me alive, I desire to live.”

As soon as Jabir heard the Imam's (a.s) speech he kissed his (a.s) face and said: “The Noble Prophet (s.a.w) had spoken the truth.” He had said: “O' Jabir! You shall continue to live till you meet one of my children whose name shall be Baqir. He shall split open knowledge just as a cow splits open the earth.”4

2) Pleased with Three Calamities

Hadhrat Isa [Jesus] (a.s) happened to come upon a blind, paralytic leper, whose disease had caused his very flesh to fall out of his body, and overheard him say: “Thanks to Allah, Who has cured me from the affliction that has seized numerous persons in its grasp!”

Isa (a.s) said to him: “O' Man! What is that affliction from which He has protected you?” The man replied: “O' Spirit of Allah! I am better off than one whose heart does not possess the cognizance of Allah - that cognizance which He has placed in mine.”

Hearing this, Isa (a.s) said to him: “You have spoken correctly. Now give me your hand.” Then taking hold of his hand, Isa (a.s) moved his holy hand over the leper's body, whereupon, the leper was immediately cured of his afflictions and was transformed into a man of charming appearance and good physique. Since he had remained pleased (and uncomplaining) over the tribulations that had afflicted him, Allah cured him of his ailments. Later on he went on to become one of the companions of Isa (a.s) and engaged in worship along with him (a.s).5

3) One of the Inmates of Paradise

Imam Sadiq (a.s) relates: “Once, Allah revealed to Hadhrat Dawud (a.s) to give glad tidings to Khalladah, the daughter of Aus, that she was of the inmates of Paradise and would be one of his (a.s) companions in it.” Hadhrat Dawud (a.s) went to her house and knocked at her door, and it was Khalladah herself who opened it. She recognized him the moment she set her eyes upon him and so inquired: “Has something been revealed about me that you have come here?” When he (a.s) had replied in the affirmative, she said: “The revelation is probably for someone else, who resembles me in name!”

He (a.s) said: “No. The revelation has been for you. Tell me something about yourself.”

She replied: “Whenever any pain, injury or misfortune would come to afflict me, I would exhibit patience and submit myself to Allah's pleasure. Neither would I desire any of the adversities to be warded away from me nor would I aspire for anything in exchange; I was always thankful to Him and His pleasure was the only thing that I coveted!”

When he heard this, Hadhrat Dawud (a.s) said: “It is because of this that you have reached such a rank that Allah has sent down this revelation about you.”

Having related this incident, Imam Sadiq (a.s) said: “This is that very religion, which Allah has chosen for His righteous servants.”6

4) Ammar in the Battle of Siffin

Ammar Yasir was one of the special companions of the Noble Prophet (s.a.w) possessed such a high degree of faith that the Noble Prophet (s.a.w) had stated: Ammar is replete with faith from head to toe, and faith has blended with (and become part of) his flesh and blood.”7

After the death of the Noble Prophet (s.a.w) he continued to be of those who fiercely supported Imam ‘Ali (a.s), and when the battle of Siffin commenced, he fought on the side of the Imam (a.s). One day, coming out of the ranks of the Imam's (a.s) army, he stationed himself before the enemy forces and said: “O' Lord! You are aware that if I were to realize that Your happiness lies in my hurling myself into the seas, I would surely do so; and if I were to know that Your happiness lies in that I fling myself upon the point of a sword so that it enters into my stomach and emerges from the back of my neck, I would certainly do so. I know that today, Your happiness lies in waging a battle with these sinning and corrupt people, and had I known of an act that would have pleased You more, I would have surely opted for it.”

Then, raising his voice, he said: “Whoever desires Allah's pleasure and does not desire to return to his wealth and children should come to me.”

He was eventually martyred after displaying great valor and courage in the battlefield. Reaching his dead body, the Commander of theFaithfuls( a.s) sat down, placed his head upon his thighs and, as he wept, said: “O' Death! It appears that you are totally familiar with those, whom I love; you come and take them away from me.”8

5) The Best Creation

Prophet Musa (a.s) requested to Allah: “O' Lord! Show to me who, from amongst allYour creations, is the best person who worships You.” Allah revealed to him: “Proceed towards the village situated near the sea-shore and you shall find the person there.”

Reaching there Musa (a.s) found a leper, who was engaged in praising and glorifying Allah. He (a.s) asked Jibra`il : “Where is the person whom I had sought from Allah?” Jibra`il pointed to the sick person and said: “This is the person! I am under instructions to take away his eyes; pay careful attention to what he shall say.”

Having said this, he pointed towards the leper's eyes and they suddenly popped out of their sockets. As soon as this happened, the leper said: “O' Allah! TillYou desired you let me benefit from my eyes and now You have desired to take them away from me. O' The One! Who doesgood to me and provides me with goodness.”

Approaching him, Musa (a.s) said: “O' Servant of Allah! I am a person whose prayers are always accepted; if you desire, I shall pray to Allah so that He returns your eyes to you.”

The man said: “No, I do not desire it. Allah has desired this state for me and I am pleased with all that pleases Him.”

Musa (a.s) said: “I heard you say: “O' The One! Who doesgood to me and provides me with goodness. What did you mean by these words?”

He said: “In this village I am the only one who is cognizant of Allah and worships Him (what goodness could be greater than this that He has made me aware and cognizant of Himself.)”

Musa (a.s) was overcome by astonishment and amazement, and as he turned back, he said to himself: “He is the greatest worshipper of Allah in the world.”9

Notes

1. Suratul Mujadilah (58), Verse 22

2. Jame’ al-Sa’adat, vol. 3, pg. 203

3. Tadhkeratul Haqa`iq , pg. 85

4. Pand-e-Tarikh, vol. 5, pg. 186

5. ‘Ilm-e-Akhlaq-e-Islami, vol. 3, pg. 262; Jami’ al-Sa’adat, vol. 3, pg. 208

6. Dastan-ha Wa Pand-ha, vol. 3, pg. 37; Bihar al-Anwar, vol. 71, pg. 89

7. Safinatul Bihar, vol. 2, pg. 275:

ان عمارا ملئ ايمانا من قرنه الى قدمه و اختلط الايمان بلحمه و دمه

8. Paighambar Wa Yaran , vol. 5, pp. 24-28; Bihar al-Anwar, vol. 8, pg. 524

9. Namunah-e-Ma’arif, vol. 5, pg. 373; Shaytan, vol. 1, pg. 524


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