Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 39: The Twelve Imams

The Traditions on the Twelve Imams

After proving imamate and the caliphate of Imam ‘Ali, peace be upon him, we will mention the Traditions in relation to the other Imams.

1. There are repeated Traditions in the Sunni and Shi’ite books in our hands today which speak about caliphate of the twelve imams and caliphs after the Holy Prophet.

These can be found in many of the famous Traditions of the Sunnis, like Sahih Bukhari, Sahih Tarmadi, Muslim Sahih Abu Dawoud and Musnad Ahmad.

In the book Muntakhib al-A thar, there are 271 Traditions in this area which have been recorded and a large part of them are from Sunni scholars.

As an example, the Sahih Bukhari, the most famous book of the Sunnis says, “Jabir ibn Samarah says, ‘I heard the Prophet say, “There will be twelve leaders after me.”

Then he said, ‘I heard that my father said he heard Prophet say, “They will be from the Quraysh..” (Bukhari, part 9, Kitab al-Maqadam, p. 100).

In Sahih Muslim, this same Tradition has been recorded in this way that Jabir says, “I heard the Prophet Say ‘Islam will always be dear until twelve caliphs and successors.” Then he said something which I did not understand.

I asked my father and he said, ‘The Prophet said, “They are all from the Quraysh.” (Sahih Muslim, Kitab al-amanah, bab al-mal tih ‘1-quraysh).

In Musnad Ahmad it has been recorded from Abdallah ibn Mas’ud, a famous companion, that he asked the Prophet about his vicegerents. He said, “They are twelve people like the Israeli tribes who were twelve people.”(Musnad Ahmad , vol. 1, p. 398).

The Meaning of this Tradition

In some books of the Traditions, the power of Islam is referred to as being a pawn in the twelve caliphs and in others, the survival and life of religion are in the hands of a group of them until the Day of Resurrection and all are from the Quraysh.

In some, all of them are mentioned as being of the Bani Hashim. However it be, this Tradition does not conform to any sect except the Shi’ite because its explanation is very clear according to Shi’ism where the ulama of the Sunnis are at an impasse trying to explain it.

Does it refer to the first four caliphs and then the Umayyid and Abbasid caliphs?

Whereas we know that the number of the first caliphs were twelve, but they did not end with the Umayyids or the Abbasids and the number twelve does not conform to anything.

In addition, among the Umayyid there are people like Yazid and among the Abbasids, people like Mansur Dawaniq, Harun al-Rashid, the oppression, arrogance and crimes of whom no one can deny and it is not possible that they be considered to be the caliphs of the Prophet and among the honor of Islam. No matter how much we simplify the criteria, they clearly do not include them.

And beyond these, the number twelve only can apply to the Shi’ites.

It is better that we now turn to a famous scholar, Sulayman ibn Abraham Qaduzi Hanafi in Yanabi‘a al-Muwa-dat.

“Some of the scholars have said that, ‘The Tradition which mentions the rule of the caliphs after the Prophet are twelve people is famous and it has been recorded in many places.

That which we can surmise is that, after the passing of time, what the Prophet of God was referring to was twelve successors from the Ahlul Bayt and his family because it is not possible that this Tradition refer to the first caliphs because they are only four people and it does not conform to the Umayyids because they were more than twelve people and all of them, other than Amr ibn Abdal Aziz were oppressors and also, they were not from the Bani Hashim and the Holy Prophet said, “All twelve are from the Bani Hashim.”

When Abdal Malik ibn Umar records from Jabir ibn Sahrah and how the Prophet quietly said who they were from, he bore witness to what he said because some people were not happy about the caliphate of the Bani Hashim and the Tradition does not conform to the Bani Abbas, either, because they were more than twelve people and beyond this, they did not conform to the verse:

“No reward do I ask of you except the love of those near of kin... “(42:23)

Thus, the Tradition only can relate to the twelve Imams of the Ahlul Bayt and the family of the Prophet.

It refers to those whose knowledge is higher than that of any others, whose piety is unquestioned and from all points of view, are more knowledgeable and who gained their knowledge from the Prophet of Islam.

That which confirms this view is the Tradition of Thaqalayn and many other Traditions which have come from the Prophet. (Yanabi ’al -Muwadat, p. 446).

It is interesting to note another commentary upon this Tradition, “Perhaps by twelve caliphs and Amirs it is the first four, who existed at the beginning of Islam and the other eight have not appeared yet but will come in the future!”

In this way, it denies the relation and unity of the caliphs mentioned in the Tradition of the Prophet which is so clear.

But what we wish to say is that what is the necessity for commentary upon a Tradition which is so clear and conforms to the twelve Shi’ite imams and instead cause oneself to fall into these pits and crevices?

The Imams by Name

It should be noted that in some of the Traditions which have reached us from the Sunnis, the names of the twelve Imams have clearly appeared and their names specified!

Shaykh Sulayman Qanduzi, a famous Sunni scholar, in the book, Yanabi’ al-Muwarjdah says, “A Jewish man named Na’thal, went to the Prophet and among the questions he asked who would succeed him. The Prophet said, specifying them, “After me, ‘Ali ibn Abi Tahib and then my two Sons, Hasan and Husayn and after Husayn, nine Imams will follow from his children.”

The Jewish man said, ‘Name them.’

The Prophet said, ‘When Husayn leaves this world, his son, ‘Ali, and after him, his child Muhammad and after Muhammad his son Ja’far and after Ja’far, his son Musa and after Musa, his son ‘Ali and after ‘Ali, Muhammad. After Muhammad, his child, ‘Ali and after ‘Ali, Hasan and after Hasan, his child Muhammad al-Mahdi. These are the twelve Imams.” (Yanabi ‘al-Muwadat, p. 431).

In that same book another Tradition is quoted from Kitab Manaqib with their titles and it indicates that Imam Mahdi is in occultation and then he will arise and replace the oppression and tyranny which exists upon the earth with justice.” (Yanabi al-Muwadat, p.442).

Of course, there are many Traditions relating to this in Sunni sources. (Note this with care).

Whoever dies and does not know his Imam of Time.”

It is interesting to note that in the Sunni books, it is recorded from the Prophet, “A person who dies not knowing the Imam of his Time is as a man who lived in the Age of Ignorance.” (al-Majim al-Mufrist, vol. 6, p. 302).

This same Tradition in Shi’ite sources says, “A person who dies and does not recognize the Imam of his, dies in a time of ignorance.” (Sajad al-Aswar, vol. 6, p. 16).

These Traditions clearly show that a pure Imam lives in every age who must be recognized and whosoever does not do so, it is as if he had lived in an age of kufr and ignorance.

Is the Imam referred to in this Tradition that same person who rules the people? Ghengis’, Haruns and dependent leaders?

Doubtlessly, the answer is negative because many the leaders are corrupt and oppressors sometimes act according to the East or the West and depend on the orders of foreign governments and they will clearly be sent to hell.

Thus it becomes clear that in every age and period there is an infallible Imam who must be found and recognized.

Of course, proof of the imamate of each Imam and the Traditions of each Imam who would follow, all exists.

Think and Answer

1. What books have recorded the twelve Imams?

2. What do these Traditions say?

3. What unacceptable explanations have been given about these Traditions?

4. Have the names of the twelve Imams appeared in Sunni sources?

5. What other way exists to prove the twelve Imams?

Lesson 40: The Twelfth Imam, The Great Leader and Peace-Maker of the World

1. The End of the Night of Darkness

When we look at our present situation, and we see the increase in crimes, massacres, wars, bloodshed, conflicts, international differences and the daily increase in corruption, we ask ourselves if the situation will continue in the same way and the extent of the crimes and corruption will so grow that all of society will be included in a continuous war and destroyed?

Or the ideological differences and ethical corruption will, like quicksand, take society along with it or is there still hope that one day humanity will be saved and reformed?

There are two answers to this important question.

The first answer: This is mentioned by the materialists and the pessimists and that is that the future of the world is dark and that every moment, a danger exists.

The second is of those who believe in the divinely revealed religions, in particular, the Muslims and, especially the Shi’ites, who give another answer to this question and they say: Behind this dark night lies the morning of hope.

These dark, stormy, death-like clouds and the flood of destruction will finally be eliminated and the clear heavens and the brilliant sun and a quiet environment will follow.

These hidden hurricanes will not always be before us and in the near future, we will be taken to the shore of salvation.

The world is in anticipation of a great Reviver who will, through a revolution, transform the world to the advantage of truth and justice.

Of course, we must note that each religion calls this leader by a different name. As an Arab poet says, “We call you by different names. But your beauty is not more than one thing and all of our words are directed towards that world of beauty!”

2. The Primordiality and Manifestation of this Great Reviver

Our inner inspirations whose waves come through the judgment of wisdom are more powerful, not only in the issue of ontology, which can guide us in all of our religious beliefs, but also guides us in this issue.

Its signs:

First, the general love for justice of the world because all of the people of the world, in spite of all of the differences which they have, without exception, show love for peace and justice. We all cry out and make endeavors upon this way and we seek peace and justice of the world with all of our being.

A more important reason than this for the primordiality of the manifestation of a great Reviver cannot be found because the generality of such a need is proof of its Primordiality (Note this with care).

Every love and primordiality speaks of the rule of existence of a beloved and is moving to attract it.

How is it possible that God place this thirst in the inner spirit of the human being and not provide a fountain which will quench this thirst?

It is here that we say that the primordiality and nature of the seeking of justice of human beings cries out.

One day justice and peace will take over the entire world. The organizations of oppression will be destroyed. Humanity will take on the form of one country and will live under One flag, with solidarity and Unity and Purity of life. Another sign is the commonality which exists in all religions of the world as to the existence of a great Reviver.

In more or less all of the religions, such a chapter exists and the idea of the belief in the manifestation of a savior of the people who will heal all of the wounds of humanity is not only present among Muslims but rather all of the documents show that this is a universal belief which is primordial and exists in all of the religious groups of the East and the West, even though Islam, which is a more complete religion, places greater emphasis upon it.

3. Intellectual Proof

A. The order of the creation is a lesson for us that the world of humanity must, in the end, be ruled by the law of justice and remains based on a system of justice and peace.

This means that the world of existence, to the point that we know, is a complex of orders, systems and laws which are proof of the unity of the world and the connection to this system.

The issue of order and law and programming and accounting is one of the most serious and basic issues of this world.

From the Milky Way to a minute atom, several million of which can be placed upon the head of a pin, all are of a special order.

The various organs of our body, from the amazing structure of a cell to the system of nerves and veins to the brain and the heart and the lungs, all have a particular order which is such that some scholars say that each one is like a clock which works within the body and the greatest computers are nothing in comparison to it.

In such a world, can a human being exist as a part of this universal as an non-conformed and disorderly part with wars and bloodshed and oppression?

Does injustice and the real corruption of a society, a type of disorder, always rule over humanity?

The result is that the witnessing of the world of existence makes us aware of the fact that the end of human society is justice and order and that it will return to the man line of creation.

B. The evolutionary or transformative line of society is another proof for the future which is clear of the world of humanity because we can never deny this truth that human society, from the day that it recognized itself, has never stopped at one stage and is continuously moving forward.

From the material point of view, from the view of clothes, housing, type of food and means of transportation humanity has lived through the most basic of situations and today it has reached the stage which surprises the sight and intellect and most certainly this ascent will continue.

From the point of view of knowledge and culture, also, the direction is always one of ascent or increase and every day new discoveries and new information is gained.

This law of transformation or evolution will include spiritual, ethical and social aspects as well as humanness and will move towards a just law, permanent peace, justice and moral and spiritual virtues and if we see that today, moral corruption is increasing, this is also an area to prepare for a transformative revolution.

We can never say that corruption should be encouraged but we say that when corruption reaches beyond a certain point, it will bring about the reaction of a moral revolution. When human beings find themselves before a dead end as a result of their undesirable sins, their heads hit a stone wall, and their lives are near ending, they will at least, be prepared to accept such a principle that comes on behalf of a divinely inspired leader.

4. The Qur’an and the Manifestation of the Mahdi

In the great heavenly book, there are multiple verses which give the glad tidings of a great manifestation. We will only select one verse from among all of them to show this truth.

“God has promised, to those among you who believe and work righteous deeds, that He will, of a surety, grant them in the land, inheritance (of power) as He granted it to those before them; that He will establish in authority their religion - the one which He has chosen for them; and that He will change (their state), after the fear in which they (lived), to one of security and peace. They will worship Me (alone) and not associate aught with Me. If they do reject faith after this, they are rebellious and wicked” (24:55)

This verse well shows that finally the rule on the earth will be free of tyranny and oppressors and the righteous believers will rule over the universe.

Imam ‘Ali ibn ‘Husayn, in commentating upon this verse, said, “This group, I swear by God, is those very followers of our school. God, by means of a man from our family will realize this promise and he is the Mahdi of this ummah.

5. Imam al-Mahdi in the Traditions

The Traditions about the world rule and its realization along with peace and justice, by means of an individual of the family of the Holy Prophet who is called the Mahdi, is so great in the Sunni and Shi’ite source books that they are beyond counting.

And Traditions in relation to the twelfth Imam and the successor to the Holy Prophet, and the ninth child of Imam Husayn and the immediate child of Imam Hasan Askari is also extensive in Shi’ite resources.

In the first part, that is, the extent of the Traditions about the appearance of the Mahdi from Sunni resources, it is sufficient that the Sunni scholars, in their books, directly recall it. In a publication from the Rabitah al-’Alim Islami, the greatest center of learning in the hijaz, it says, “He is the twelfth orthodox caliph which the Holy Prophet mentioned in the Traditions of sahabah and these Traditions of the Mahdi have been recorded by many of the Companions of the Holy Prophet of Islam.”

Then, after naming the 20 Companions of the Prophet who have recorded the traditions of the Mahdi, it continues, “Other than them, there is a large group who have recorded these Traditions... some of the Sunni scholars, have written books on the appearance of the Mahdi among Whom are Abu Na’im Isfahani, ibn Hujar Haitha, Shu Kani and Idris Maghrabi, Abu Abbas ibn Abdallah Mu’min.” Then it adds, “A large group of the past and today of the Sunnis directly have accepted the succession of the Traditions of the Mahdi.

Then after mentioning the name of a group of them, it ends with these words, “A large number of commentators and memorizers have directly said that the Traditions of Mahdi are directly, clearly and decisively successive and the belief in the appearance of the Mahdi is obligatory.

This is among the clear beliefs of the Sunnis and none but the ignorant and heretics will deny it.

6. But as to Shi’ite Traditions

It is sufficient for us to know that hundreds of Traditions of the Prophet and the Imams have been recorded in this area so that it is beyond succession.

Among the Shi’ites, it is considered to be obligatory and no individual can be among the religious people and be unaware of it and not accept the appearance of the Mahdi, his particularities, his type of rule and his program. The great Shi’ite ‘u1ama, from the beginning until today, have written many books in this area and they have gathered Traditions in this area.

As an example, we will present two or three Traditions and those who are interested in further study should read Mahdi, Inqilabi Bozorg, Nuvid Imam and Imam and the translation of the book al-Mahdi written by Sayyid Sadr al-din Sadr.

The Holy Prophet of Islam said, “If only one day remains from the life of this world, God will lengthen it so that the Mahdi will be sent from God to fill the earth, which is filled with tyranny and oppression, with justice and equity.”

In a Tradition of Imam Sadiq, we read, “When the time of the arising of the rule of the Redeemer comes, he will establish it upon justice. Tyranny and oppression during his rule will be eliminated; roads and passage ways during his rule, will be safe and the earth will be blessed.

Every right will be given to its rightful owner and he, among the people, will judge like David and Muhammad. At this time, the earth will reveal its treasures and it will reveal its blessings. No needy person will be found because all believers will be without need.

Think and Answer

1. What is the difference between the thoughts of the believers and the materialists as to the future of the world?

2. Can one come to understand the manifestation of the Mahdi by means of primordiality? How?

3. Do we have intellectual proof for his appearance? Which proof?

4. What does the Qur’an say about this?

5. What does a study of the Traditions show?

Part 5: Resurrection

Lesson 41: One Crucial Question: Is Death considered as One’s End or Beginning?

Why Do Most People Fear Death?

Most people fear death. Why?

Death has always been imagined to be a great, frightening monster and just thinking about it takes away the sweetness of life.

Not only do they fear the word ‘death’ but they also hate the word ‘cemetery’ and they try to forget about its basic nature by lighting and brightening the graves and tombs.

The effects of this fear is clearly visible in the various literatures of the world where it is expressed as ‘the monster of death’, ‘the jungle of death’, ‘the death knoll’, etc.

When they want to mention the name of a dead person, so that the person addressed not panic, they use sentences like ‘far from here’, ‘may I be struck dumb’, ‘there be seven mountains between’, and ‘may his dust give you life’ in an attempt to create a wall between the person who is listening and death.

But we have to analyze how this fear developed the human being.

Why is there a group, as opposed to the understanding of the majority of the people, who not only do not fear death but thinking about it makes them smile and welcome an honorable death?

We read in history that whereas one group were looking for the elixir of life, another group lovingly moved towards the fronts of jihad, laughed at the image of death and they were in anticipation of the day when they would join their Beloved and today, also, in the battlefronts of truth against falsehood, we see this very truth whereby they move with their life in their hands, towards martyrdom.

The Basic Reason for this Fear With research and study we reach this point that the basis for this fear is simply one of two things:

1. The Interpretation of Death as Annihilation

Human beings always flee from non-existence and from disease because it means the lack of good health; are afraid of darkness because it means a lack of light. They fear poverty because it means the destruction of wealth.

They even sometimes fear an empty home and an empty wilderness. Why? Because nobody is there!

They even fear a dead person. They are not prepared to spend the night in a room with a dead person whereas when that person was alive, they did not fear him.

Now let us see why human beings fear non-existence and non-being. The reason is clear. Existence is woven into existence. Being is familiar with being. Being is never familiar with non-being. Thus, our alienation with non-being is completely natural.

If we believe and know that death is the end of everything and assume that with death, everything ends, have a right to fear it and even be terribly frightened by the mention of the word. Why? Because death will take everything from us.

But if we believe death to be the beginning of a new and eternal life, we will not have that fear; rather, we congratulate those who, with dignity and nobility, move wards it.

2. Black Files

We all know of a group who do not interpret as being annihilation and non-being and they would deny life after death but in spite of this, they have great fear of death.

Why? Because the file of their deeds is so black they are afraid of the punishments after death; they have a right to fear death. They are like prisoners who fear the day they will be freed from prison because they know that when they are freed from prison, they will be executed.

He sticks to the prison bars, not that he is afraid freedom, he is afraid of the freedom whose result is punishment of execution. In this way, a person who does evil deeds, fears the freeing of his spirit from the ness of his body and knows this to be the beginning of his punishment and chastisement for his evil deeds and his oppression.

But those who neither see death to be annihilation nor do they have files of black deeds, why should they fear death?

They are also people who love being alive but to gain more benefits for their new life in a world after death for they welcome the death which comes upon the their goal which is well-pleasing to the Nourisher.

Two Different Points of View

We have said that people are of two kinds, one group of which forms the majority who fear and hate death.

But another group welcomes death if it is upon the way of their great goal like martyrdom upon the Way of God, or at least when they sense that their life is near the end, they never allow fear to enter their hearts. The reason is that they have two different points of view.

The first group: they either have absolutely no belief in life after death or if they believe in it, they have not really, as yet, accepted this belief, thus they believe the moment of death to be the moment to bid farewell to all things. Of course, to bid farewell to everything is most difficult; leaving the light and taking steps in the darkness of the absolute is most painful.

Also, being freed from a prison and going towards a trial for a criminal whose crimes are obvious is frightening and fearful.

But the second group believes death to be a new birth, moving beyond the limited and dark environment of this world, taking steps into an extensive world and one which is full of light.

Being freed from the narrow prison or cage of the body and flying in infinite space, leaving behind an environment in which the center of small mindedness, tensions, injustices evil opinions and wars and stepping into an environment which is cleansed of these corruptions. It is natural that they have no fear of such a death.

Just like Imam ‘Ali, peace be upon him, he said, “I swear that ‘Ali, the son of Abu Talib , looks forward to death with greater desire than a baby looks forward to its mother’s breast.”

It is not without reason that in the history of Islam, we encounter people like Imam Husayn and his faithful companions who, as the moment for their martyrdom comes, are overjoyed and they hurry towards their meeting with their Beloved.

And it is also for this reason that in the honorable life of Hadrat ‘Ali, peace be upon him, we read that when the sword struck his head, he cried out, “I swear by the God of the Ka’bah that I have been relieved.”

It is clear that the meaning of these words is not that a human being not appreciate the blessings of this world and overlook them, and not make use of them to attain great goals, but rather, what is meant is that in life, correct benefits be gained, but at the end, never allow room for fear, knowing that it is upon the way of great and sublime goals.

Think and Answer

1. Why do people fear death and what is the reason for it?

2. Why does one group smile at death and move unhesitatingly towards it with the love of martyrdom?

3. What can the moment of death be compared with? What feelings do those who are pure and good-doers have and what feelings do those have who are not?

4. Have you ever seen people who were not afraid of death? What memories of them do you have?

5. What was Hadrat ‘Ali’s logic about death?

Lesson 42: Belief in The Resurrection Gives Meaning to Life

If we take this world into consideration, without concerning ourselves with any other, it will be meaningless and empty.

It is similar to the time of life when a fetus is not in this world, but is in the womb.

A child who is within its mother’s womb and who is imprisoned for months in this darkness and narrowness, if it was to have wisdom and intellect, and was to think about its being a fetus, it would be very surprised.

Why am I imprisoned in this dark prison?

Why do I have to move in water and blood?

What result will the end of my life have?

When did I come, why have I come?

But if one is made aware of the fact that this is a Preliminary stage, that their organs are formed here, they gain strength and become prepared for movement in this great world.

After the passing of 9 months, it is freed, it moves into a world in which the sun shines, the moon reflects, green trees and streams of water flow and multiple benefits are attained; then it takes a deep breath and says, “Now I have understood the philosophy of my existence here.”

This is a preliminary stage; this is a place to fly from; this is a class to pass through in order to move towards a great university.

But if the life of a fetus is cut off from life in this world, everything will become dark and meaningless – a frightening prison with purposeless and harmful results.

This is exactly the point in the relation of life in this world with life after death.

What is the point in our living more or less 70 years in this world?

For a time, we are immature and inexperienced and by the time that we become mature, our life ends.

For a time, we must study and work and by the time that we study and learn, we have reached old age.

Why are we alive? To eat, wear clothes and sleep? And repeating this life day after day.

Is this extensive universe, this expansive world and the storing of all of this knowledge and experience, all of these teachers and instructors, all repeated for eating, drinking and putting on clothes?

It is here that the meaninglessness of this life will be clear to those who do not believe in the next world because they cannot reckon this small issue to be the goal of life and they do not believe in the next world either.

Thus, it can be seen that a group of them try to commit suicide and end this absurd life. But if we believe that this world is a pasture for the after life or that it is a field which must be planted and then be taken as eternal life, that the world is a university in which we must learn and prepare ourselves for life in an eternal world, and that the world is a bridge which we must cross over, in this case, the world will not appear to be absurd and futile Rather it will be the beginning for an eternal life and no matter what efforts we make towards it, are small.

Yes. Faith in the resurrection gives meaning to human life and frees a person from anxiety, worry and absurdity.

Faith in the Resurrection is an Important Factor in Training

In addition to this, belief in the existence of a Court of the Day of Judgment is most effective in our daily lives.

Assume that it were to be announced in a country that there will be no punishment for such and such a crime and no records will be kept, that people can, with a clear conscience, live the day as they so desire. They give the day off to the police, the army and security forces. They lock the doors of the courts and until the next day when life will begin as normal, no crimes will be punished.

How do you think that society will spend that day? Belief in the resurrection, faith in the Day of Judgment, is in no way comparable to this world.

The details of this Court are as follows:

1. It is a trial, in which explanations are ineffective, nor can relations rule over norms nor can false statements be presented to change the decision.

2. It is a court which does not need the facilities of this world and because of this, it is not extended to take more time; it is studied like lightening and a decision is given immediately.

3. It is a court in which the file or record of people is their own deeds, that is, their deeds will themselves be present and made known by their actions in such a way that there is no way to deny them.

4. The witnesses in that court are his or her hands and feet, eyes and ears, tongue and skin and even the earth and the walls of a house in which there was sin or good deeds were committed will be there, witnesses which are like the effects of nature and cannot be denied.

5. This court is one whose Judge is God Almighty, God Who is Aware of all things, is Needless of all and Who is more Knowing than all others.

6. Beyond this, the punishments there are not contractual; it is our acts themselves which take form and will be alongside us and they will punish us or draw us into blessings.

Faith in such a court takes a person to the point that Hadrat ‘Ali says, “I swear to God that if I were to spend from night to the morning upon thorns and if my hands and feet were to be chained in the day and I were to be pulled through the streets and the bazaars, I am more willing to have this happen than to present myself to God’s Court if I have committed an oppression against one of God’s creatures or if I have usurped the rights of another.” (Nahj al-Balaghah, Sermon 224)

Can a Person with such Faith be Deceived?

It is faith in this Judgment that makes a human being place his brother’s hand near the fire to burn when he has extended it into the public treasury. And when the brother screams in pain, he advises him, “You are screaming from the flame of a toy fire which is in the hands of human beings whereas you take your brother to a fire which is extremely frightening and which is lit by the anger of the Creator?” (Nahj al-Balaghah, Sermon 224)

Can a person with such faith be deceived?

Can one buy his conscience with bribery?

Can he, with encouragement of threats, be made to deviate from the way of truth to the way of oppression?

The Holy Qur’an says when the scroll of deeds is shown to sinners, they cry out:

"Ah! Woe to us! What a book is this! It leaves out nothing small or great but takes account thereof!” (18:49)

In this way, powerful waves of the sense of responsibility grows towards the spirit of the human being which controls the human being from deviating, going astray, committing oppression and aggression.

Think and Answer

1. If there was nothing after this limited life and the situation of this world, what would happen?

2. Why does a group of those who deny the Resurrection deviate?

3. What are the differences between the Court of the Day of Judgment and the courts of this world?

4. What effects does faith in the Resurrection have upon the deeds of a human being?

5. What did Amir al-Mu’minin, ‘Ali, peace be upon him, do to his brother Aqil? What did he want and what response did ‘Ali give him?

Lesson 43: An Example of the Trial of the Day of Judgment is within You

Since the issue of the afterlife and the great court of the Resurrection would seem strange for someone who has lived inside the prison in this world, God has established a small court inside each one of us which is called the court of conscience.

To explain in more detail: A person will be tried in many courts for the crimes he has done the first court is the usual courts in this world with all its shortcomings.

Although the very presence of such courts would lessen the number of crimes, they are based on such feeble foundations that nobody expects them to act in complete accordance with justice.

If wrong laws are enforced in a court, if judges are busy taking bribes and are subject to nepotism and partisan influences, then we could not expect justice to prevail in such a court.

Even if some courts might be presided over by pious judges, there are still those clever criminals who could escape punishment.

The second type of court, which functions better than the first one, is the court of the consequences of our own deeds. Our acts have consequences which affect us sooner or later.

We have seen many governments that were engaged in tyranny and engaged in all forms of injustice, but were soon caught up in the traps they had made for themselves. They collapsed as a result of their wrong actions, caught in the consequences of what they had done earlier.

Such a court has the shortcoming that it is neither public nor universal. Therefore, it could not make us feel that we do not need the court of the resurrection.

The third court, which is more elaborate than the preceding one is the court of the conscience. In the same way that the solar system, with its wonderful system can be observed in the tiny structure of an atom, we could claim that the court of our conscience is a tiny example of the court of the resurrection.

This is because there is a mysterious force inside our inner self which is called "practical wisdom" by the philosophers, "the reproaching soul" by the Holy Qur’an and "conscience" by others.

As soon as man does a good or bad act, this court starts to operate immediately and issues its verdicts in the form of mental punishments or mental rewards.

This court of conscience at times beats the wrongdoer inside with such a force that he or she would prefer death to this life. Such a person would write in his will "if I commit suicide it was because I wanted to get rid of the tortures of my conscience."

This court of conscience at times encourages man for his good work to the extent that he becomes extremely delighted. He then feels at ease in his soul, and he could never find such a source of delight anywhere in the world.

Such a court has its own characteristics:

1. In this court, the judge, the witness, the officer to carry out the court’s verdict, and the audience are the same person. It is the force of conscience that acts as a witness, that judges and finally carries out the verdict.

2. Contrary to normal judicial procedures which would sometimes take years to complete, the trial here at this court is momentary; it does not take time. Occasionally some time is needed to remove the obscurities from the eyes of the beholder, however, as soon as the documents are in, the verdict will be issued.

3. The verdict of such a court does not require one to go to a court of appeal; it only has one stage.

4. This court will not only punish; it will also reward those who perform their duties. In such a court, both the good-doers and the wrongdoers are tried and receive rewards or punishment accordingly.

5. The punishment of such a court does not have anything in common with ordinary punishment in the sense that they do not require prisons, whips, or executions. However, at times they are so torturous for a person’s soul that no punishment could compare to it.

In sum, such a court does not resemble any worldly court; it rather resembles the court of the Resurrection. The greatness of the court of conscience is so tremendous that the Holy Qur’an swears by it, associating it with the court of the Resurrection:

Nay! I swear by the Day of Resurrection. Nay! I swear by the self-accusing self. Does man think that we shall not gather his bones? Yea! We are able to make complete his very fingertips. (Qur’an 75:1-4)

Naturally, such a court, due to its material nature, does not make us feel that we do not need the court of the Resurrection. This is because:

1. The sphere of human conscience is not all-inclusive; rather, it is based on one’s way of thinking.

2. At times, a treacherous man could deceive even his own conscience.

3. At times, the call of a wrongdoer’s conscience is so weak that he cannot hear it.

Here, the significance of the fourth court, i.e., the court of the Resurrection will become clear.

Think and Answer

1. In reality in how many courts is a person tried?

2. What are the particularities of the first court and what is it called?

3. What particularities does the third court have?

4. What are the particular characteristics of the second court?

5. Describe the merits and weaknesses of the court of the conscience.

Definition of Prayer

The Meaning of Prayer

Prayer (du’a’) means the asking of a servant for his needs from Allah, the Exalted. On analyzing this definition, we find that it can be reduced to the following four elements:

1. The One called upon (al-mad’uww), i.e. Allah, the Exalted.

2. The Supplicant (ud-Da’i), i.e. a human being.

3. Prayer (ad-du’a’), i.e. the act of asking from Allah.

4. The Object of Prayer (al-maduww lahu), i.e. the need which one presents before Allah by means of prayer.

The following is an explanation of each of the above four elements.

1. The One called upon (al-mad’uww)

The one called upon during prayer is Allah, the Exalted; the One who is:

a. Absolutely Self-sufficient and to whom belongs the kingdom of the heavens and the earth.

“Do you not know that to Allah belongs the kingdom of the heavens and the earth.” 1

“To Allah belongs the kingdom of the heavens and the earth, and whatever is between them. He creates whatever He wishes.” 2

b. Whose kingdom does not diminish by His bestowal.

“This is indeed Our provision, which will never be exhausted.” 3

“To these and to those- to all We extend the bounty of your Lord. All do We help, these as well as those, out of the bounty of your Lord, and the bounty of your Lord is not confined.” 4

A phrase in the supplication of al-iftitah reads, “And the frequency of giving increases Him not but in generosity and kindness.”

c. In whose divinity there is no stinginess. He is not miser in answering the needs of His servants.

Therefore, there is no reason that He should not answer the prayer of His servants when they pray to Him regarding that which is of importance to them, be it great or small, as He {himself} has said,

“Call Me, I will answer you” 5 ;

except if the response (istijabah) is not to the benefit of the supplicant, as he is not aware of what is beneficial to him in reality and what is not, whilst Allah is All-knowing.

With regard to this, a phrase in the supplication of al-iftitah reads:

“If there was a delay {in Your response}, I would blame You, due to my ignorance; while perhaps that which has {been} delayed is good for me, as You know the outcome of all affairs. I have not seen a more generous master, so patient with a wretched slave, than You are with me.”

2. The Supplicant (ud-Da’i)

The supplicant is the servant who is needy (faqir) in all respects, even in his awareness of being needy to Allah:

“O mankind! You are the ones who stand in need of Allah, and Allah –He is the All-sufficient, the All-laudable.” 6

“…Allah is the All-sufficient, and you are all-needy.” 7

Nothing can elevate a person to Allah, the Exalted, better than his neediness (faqr) to Him. ‘Neediness to Allah’ is among the stations (manazil) of the mercy of Allah.

The more a person is aware of his neediness to Allah, the closer he is to His mercy. On the contrary, the more arrogant he becomes, not realizing his neediness and dependency on Allah, the farther he shall be from His mercy.

3. The Act of Asking (ad-Du’a’)

The more persistent a person is in his petition to Allah, the closer he shall be to His mercy. The climax of asking from Allah is when one is in need of Him desperately (idtirar), such that he has no other choice but that Allah should answer his prayer.

By idtirar we mean a state in which a person loses all other means of attaining his wish, and there remains for him only one choice; a choice whose affair lies solely in the hand of Allah and not in his hand. Subsequently, he turns to Allah, the Exalted, in desperation. It is in such a condition that a servant is the nearest of all things to Allah’s mercy:

“Is He not who answers {the call of} the distressed {person} when he invokes Him and removes his distress…?” 8

In fact, there is no separation (fasl) at all between the supplication of the distressed and the response from Allah in removing his distress.

This state of being in desperate need of Allah (idtirar) during supplication implies detachment (inqita’) from all other than Allah, and turning to Him alone; otherwise the act of supplicating and asking from Allah would no longer be considered as stemming from desperate need toward Him.

However, prayer does not dispense with the need for effort and action, as the endeavour by the supplicant for attaining his wish does not dispense with prayer and petition to Allah.

4. The Object of Prayer (al-mad’uww lahu)

The object of supplication is anything that a supplicant prays to his Lord for, of his needs and wishes. And there is absolutely no objection in that a supplicant should ask from Allah whatever he wants, however great it might be; as this does not render Allah incapable, nor does His kingdom diminish because of this, nor is there any miserliness in His divinity.

Similarly, it does not matter if he were to pray to Allah even for the smallest of his wishes, “even for the band of his shoes, the fodder of his cattle, and the salt of his bread”, as it has appeared in a Divine Narration (hadith al-qudsi).

For Allah loves His servant to be constantly in contact with Him with respect to everything, small or big, of his needs, and that his small needs should not veil him from Allah due to their insignificance, nor should the enormity of his needs separate him from Allah. He, the Exalted, likes to see the hands of His servant stretched toward Him for every need, and his heart continuously in remembrance of Him, in every state, in ease and in adversity.

Beside this, there is nothing like prayer and need in interlocking a human being with Allah.

The Value of Prayer

The Qur’an says:

“Your Lord has said, ‘Call Me, I will answer you. Indeed those who are disdainful of My worship will enter hell in utter humility.” 9

Prayer implies the turning (iqbal) of a servant toward Allah. Turning toward Allah constitutes the essence (ruh) of worship (‘ibadah), whilst worshipping Allah is the goal of the creation of mankind.

These three points mentioned above reveal to us the value of prayer as well as its reality. So let us start with the third point and work our way upward to the first one.

The Qur’an is very clear in that worship (‘ibadah) is the aim behind the creation of the human beings. He, the Exalted, says:

“I did not create the jinn and the humans except that they may worship Me.” 10

This is precisely what the third point entails; a concept which is of utmost importance in Islam.

The value of worship lies in that it ties and links the human being to Allah. It is due to this very reason that the intention of getting closer to Allah (qasd at-Taqarrub) is an essential element in the realization of ‘ibadah, without which the action performed would not be considered as ‘ibadah.

Hence, the reality of ‘ibadah is the journey toward Allah, turning to Him, aspiring His face, and seeking His pleasure. This is the second point which is, in fact, an illustration of the first point.

The first point implied that prayer is a state of turning toward Allah, as it is one of the most distinct instances of connection and link with Allah. Among the different acts of devotion (‘ibadah), there is no act which can take man closer to Allah than du’a’.

Sayf at-Tammar is narrated to have said, “I heard Abu ‘Abdillah as-Sadiq (‘a) saying, ‘I enjoin prayer (du’a’) upon you, for there is nothing which will get you closer to Allah than du’a’.’”11

The greater one’s need (hajat), desperation (idtirar) and dependency (faqr) on Allah, the more profound is his state of turning (iqbal) toward Him. There is a proportional relation between one’s feeling of dependency and his being in need of Allah desperately, and one’s turning toward Allah; for need and desperation prompts one to take resort in Him. And the iqbal of a person toward Allah, the Exalted, would be according to the degree of his perception of his own neediness, as the opposite is also correct.

He, the Exalted, says in this regard:

“Indeed man becomes rebellious when he considers himself without need.” 12

Indeed man rebels and turns away from Allah as much as he sees himself to be needless. On the contrary, he turns toward Allah as much as he perceives his indigence and need toward Him. The Qur’an is precise in its words,‘when he considers himself without need’ .

In actual fact, no human being is needless of Allah, rather the whole of man’s existence is absolute neediness (faqr) to Allah:

“O mankind! You are the ones who stand in need of Allah, and Allah –He is the All-sufficient, All-laudable.” 13

Nevertheless, it seems to him that he has become needless, and it is the arrogance (ghurur) of man that creates this impression in him.

When it appears to him that he is needless, he becomes disregardful and turns aside and transgresses. But when distress touches him and he feels himself to be in need of Allah, then he comes back and turns toward Him.

In conclusion, the reality of prayer is ‘turning toward Allah’ (iqbal). Whoever wishes to call on Allah and implore Him, he must turn toward Him earnestly. And it is this state of ‘turning’ which constitutes the reality and essence of prayer and makes it valuable.

Four Ways of Reaching Allah in the Qur’an

Supplication is among the most important ways ordained by Allah for His servants in order for them to arrive at Him.

Apart from this, Allah, the Exalted, has stated in the Qur’an four ways of arrival at Him.

Imam as-Sadiq (‘a) is reported to have said, “There are four things in favour of man, and not against him; faith (Iman) and thankfulness (shukr), for Allah, the Exalted, says:‘Why should Allah punish you if you give thanks and be faithful?’ 14 ; seeking forgiveness (istighfar), as He, the Exalted, says: ‘But Allah will not punish them while you are in their midst, nor will Allah punish them while they plead for forgiveness’ 15 ; and prayer (du’a’), for He, the Exalted, says:‘Say, ‘My Lord would not care for you were it not for your supplication?’ 16 ”17

Mu‘awiyah bin Wahab narrates from Abu ‘Abdillah as-Sadiq (‘a), “O Mu‘awiyah! Whosoever is given three {things} shall not be deprived of the {other} three. Whoever is given prayer (du’a’) shall {also} be given the response (ijabah). Whoever is endowed with thankfulness (shukr) shall {also} be endowed with enhancement (ziyadah). And whoever is granted reliance on Allah (tawakkul) shall {also} be granted sufficiency (kifayah), for Allah, the Exalted, says in His Book,‘And whoever puts his trust in Allah, He will suffice him’ 18 ; and He says: ‘If you are grateful, I will surely enhance you {in blessing}’ 19 ; and He says:‘Call Me, I will answer you.’ 20 ”21

‘Abdullah bin Walid al-Wasafi reports from Imam as-Sadiq (‘a), “{There are} three things with which nothing can cause harm {to a person}; prayer (du’a’) during hardships, seeking forgiveness (istighfar) after committing a sin, and thankfulness (shukr) when one is given a blessing.”22

These are in fact channels of communication with Allah. Nonetheless, the channels of communication with Allah are many, such as repentance (tawbah), fear (khawf) and awe (khashyah) of Allah, love (hubb) and yearning (shawq) for Allah, and hope in Allah (raja’).

However, man’s relation with Allah must be structured on a well-arranged collection of the above elements, as Islam does not approve the theory of there being only a single way of communication with Allah.

Prayer is one of the most significant means of communication with Allah and turning toward Him. This is because nothing inspires people to take resort to Allah the way their neediness (hajat) and indigence (faqr) prompt them to do so. Hence, du’a’ is among the widest of the doors of communication with Allah.

In his supplication at dawn, Imam Zayn al-’Abidin (‘a) says: “All praise is due to Allah whom I call for my need whenever I wish, and confide to Him my secrets whenever I will -without a mediator, and He fulfills my need.”

Prayer: the Essence of Worship

Du’a’ is the essence and spirit of ibadah. This is because the purpose behind the creation of mankind is to worship Allah, and the goal of worship is to tie man to Allah, the Exalted, and prayer actualizes this goal in an extensive manner and through the strongest of means.

The Holy Prophet (S) is related to have said, “Supplication is the essence (mukkh) of worship. One who maintains supplication shall never perish.”23

He (S) has also said, “Flee to Allah for your needs, and take refuge with Him in your calamities, and entreat Him and call on Him; for du’a’ is the kernel of ‘ibadah. There is no believer (mu’min) who calls on Allah except that He answers him; He will either speed up {in granting him} his request in this world, or He will delay it for him to the Hereafter, or He will expiate of his sins as much as he has implored Him, so long as he does not pray for a wrong deed.”24

The above narration illustrates for us the path of the journey of man toward Allah in prayer, and the manner in which he should turn toward Him. Just ponder on these statements: ‘Flee to Allah for your needs’, ‘take refuge with Him in your calamities’ and ‘entreat (tadarru’) Him’.

In another tradition, the Holy Prophet (S) says: “Supplication is the weapon (silah) of a believer and the pillar (‘imad) of religion.”25

The reason behind prayer being the pillar of religion is that the foundation of religion is the journey toward Allah, whilst prayer is turning toward Him, and commencing this journey. And since the reality of prayer is turning toward Allah, it is the most liked and the most revered of things in the eyes of Allah.

The Holy Prophet (S) says: “There is no thing more honourable (akram) in the eyes of Allah than du’a.”26

Hannan bin Sudair relates from his father, “I said to al-Baqir (‘a), ‘Which act of worship is the best?’ He (‘a) replied, ‘Nothing is more lovable to Allah than that He should be asked and besought of what He possesses. There is no one more disliked by Allah, the All-mighty, the Majestic, than him who is disdainful of His worship and does not ask Him of what He possesses.”27

In his supplication for the day of Wednesday, Amir al-Mu’minin ‘Ali bin Abi Talib (‘a) says: “All praise is due to Allah whose pleasure (mardat) is in petition to Him and begging for what is with Him, and whose anger is in lack of insistence in imploring Him.”

A phrase in the supplication of kumayl reads, “…For you have decreed upon your servants to worship You, and have commanded them to supplicate You and assured them that they would be answered; so to You, O my Lord, I have turned my face, and toward You, O my Lord, I have extended my hand…”

Disregard for Prayer is to Turn Away from Allah

Allah, the Exalted, says:

“Your Lord has said, ‘Call Me, I will answer you. Indeed those who are disdainful of My worship will enter hell in utter humility.” 28

According to this verse, being disdainful (istikbar) of worship (‘ibadah) implies disregard for prayer, as the context of the verse exhorts to prayer when it says:‘Call on Me’ , and immediately after this it says:‘those who are disdainful of My worship will enter hell in utter humility.’

Hence, disregard of prayer according to the above verse is tantamount to being arrogant in worship; as it implies turning away (i’rad) from Allah. The same has been reported from Imam as-Sadiq (‘a) regarding the interpretation of the above verse. He (‘a) says:“{Supplication} is, by Allah, the worship (‘ibadah), it is -by Allah- the worship!”

Hammad bin ‘Isa reports from Imam as-Sadiq (‘a), “Supplication is indeed the worship (‘ibadah). Allah, the Exalted, says:‘Those who are disdainful of My worship will enter hell in utter humility.’” 29 30

Man holds no status in the eyes of Allah but by virtue of supplication and to the extent that he prays to Allah. And Allah, the Exalted, cares for His servant as much as he implores Him and turns toward Him,

“Say, ‘What store my Lord would set by you were it not for your supplication?” 31

This is because the reality of supplication is equivalent to turning toward Allah (iqbal), as disregard for it is turning away (i’rad) from Him. And Allah does not care for one who turns away from Him, nor will he hold any status in His eyes.

Imam al-Baqir (‘a) says in a narration, “No one is more hated by Allah, the All-mighty, the Majestic, than he who shows arrogance in worshipping Him and does not ask Him for that which lies with Him.”32

The Holy Prophet (S) is reported to have said, “You must implore Allah or else He will be wrathful at you. Indeed Allah has servants who do {righteous} deeds, so He gives them {of His mercy}; and there are others who sincerely ask Him, so He grants them. Thereafter, He will gather all of them in the Heaven. So those who performed {good} deeds shall say, ‘Our Lord, You gave us because we acted {righteously}, but why did You give to these {people}?’ He will say, ‘These are my servants. I gave you your reward without wasting anything of your deeds. These people besought Me, hence I gave them and enriched them; this is My grace, I give it to whomsoever I desire.”33

Allah Yearns for the Supplication of His Servant

When a servant turns toward Allah by way of supplication, then he is loved by Allah. And if he turns away from Him, He is disliked by him.

Nevertheless, Allah, the Exalted, may delay in responding to the prayer of his servant so that his standing before Him, his turning toward Him, and his entreating Him may be prolonged; for Allah loves to hear the imploration of His servant and yearns for his prayer and secret conversation with Him (munajat).

Imam al-Kazim (‘a) is reported to have said, “Verily, Allah, the All-mighty, the Majestic, delays in answering a believer out of desire for his imploration and says: ‘This is a voice I love to hear.’ And He quickly responds to the prayer of a hypocrite and says: ‘This is a voice I hate.’”34

Imam as-Sadiq (‘a) says: “Pray to Allah frequently, for Allah loves His believing servants to call on Him and He has indeed promised them the response.”35

Imam ‘Ali (‘a) is related to have said, “The most lovable of acts to Allah, the All-mighty, the Majestic, on this earth is supplication.”36

It has been reported that Imam al-Baqir (‘a) used to say, “When a believer entreats Allah, the All-mighty, the Majestic, for a need, He delays in responding to him quickly, out of love for {hearing} his voice and listening to his lamentation.”37

Abu ‘Abdillah as-Sadiq (‘a) says: “{It so happens that} a servant makes supplication and Allah, the All-mighty, the Majestic, says to the two angels, ‘I have indeed answered him, but confine him to his need, for I love listening to his voice.’ And {at times} a servant makes a petition and Allah, the Blessed, the Exalted, says: ‘Grant his need quickly, for I hate his voice.”38

Imam as-Sadiq (‘a) is reported to have said, “When a servant -who is a friend of Allah, implores Allah, the All-mighty, the Majestic, for a matter which concerns him, then it is said to the angel appointed over him, ‘Fulfill the need of My servant, but do not hurry, for I long to listen to his voice and call.’ And when a servant -who is a foe of Allah, the All-mighty, the Majestic, calls on Allah regarding a matter which concerns him, it is said to the angel appointed over him, ‘Fulfill his need and make haste, as I dislike to listen to his voice and call.”39

Asking one’s Needs from Other than Allah

Allah, the Exalted, dislikes the pleading of people with one another for their needs, as He loves a believer to honour his self and his hand by refraining from begging from others. Besides, He, the Exalted, loves to be beseeched by the believers, and loves their imploration and supplication to Him.

The Holy Prophet (S) says: “Indeed Allah has loved one thing for Himself and has abhorred it for His creatures. He has disliked for His creatures {their} pleading {with one another}, and has loved for Himself to be entreated {by them}. There is nothing more beloved to Allah than that He should be besought. Hence, none of you should be ashamed of asking Allah of His bounties, even if it is for the strap of a sandal.”40

Imam as-Sadiq (‘a) is reported to have said, “Allah loves a servant to ask from Him {even} for {commiting} a great sin, and He hates a servant who takes lightly the smaller sins.”41

Muhammad bin ‘Ajlan relates:

“I was caught in a great poverty and constraint, and he who is in constraint has no friend. I was also in a great and heavy debt and was under pressure to repay it. So I set out toward the house of Hasan bin Zayd –who was then the governer of Madinah, as we used to know each other. Muhammad bin ‘Abdillah bin ‘Ali bin al-Husain (‘a) –whom I knew well for long- realized from my condition where I was heading toward. He met me on the way and took hold of my hand and said, ‘I have come to know of what you are intending to do. Who do you entertain hope in to remove what has befallen you?’

‘Hasan bin Zayd’, I replied.

He said, ‘In this case, he is not going to fulfill your need, nor will your request be granted. You must ask One who is capable of doing that, One who is the Most Generous of those who are generous. Seek from Him what you are hoping for; for I have heard my cousin, Ja’far bin Muhammad, narrating from his father, who related from his grandfather, who reported from his father Husain bin ‘Ali (‘a), who narrated from his father ‘Ali bin Abi Talib (‘a), who reported the Holy Prophet (S) saying:

‘Allah revealed to some of His prophets in some of His revelations saying, ‘By My might and majesty, I will indeed sever the hope of one who entertains hope in other than Me with despair, and I will clothe him with the dress of humiliation among the people, and I will distance him from My salvation and bounties. Does My servant entertain hope in other than Me during hardships, while all the hardships are in My hand?

And does he anticipate from other than Me, while I am the All-sufficient and the Generous? In my hand are the keys of the closed doors, and My door is open for one who calls on Me. Do you not know that when one is afflicted with a calamity, then none other than Me has the ability to remove it from him? Then how come I find him hoping for its removal by turning away from Me, while I have given him out of My generosity and grace what he did not ask from Me?

Still he turned away from Me and did not beseech Me, rather he beseeched other than Me during his hardships, while I am Allah, I begin endowment before request (mas’alah). Can it be that I am asked but I do not give generously? Never. Are not generosity and kindness particular to Me? Are not this world and the Hereafter in My hand?

If all the inhabitants of the seven heavens and the earth were to ask Me and I were to grant each of them his request, this would not diminish My kingdom by the like of a fly’s wing! And how can a kingdom whose custodian is Me diminish? So wretched be he who disobeys Me and is not conscious of Me.’

So I said to him, ‘O son of the Prophet of Allah! Repeat this narration for me.’ So he repeated it three times. Then I said, ‘By Allah, I am not going to ask anyone for a need after this.’ And it was not long before Allah granted me a provision (rizq) from Him.”42

Notes

1. Qur’an, 2:107.

2. Qur’an, 5:17.

3. Qur’an, 38:54.

4. Qur’an, 17:20.

5. Qur’an, 40:60.

6. Qur’an, 35:15.

7. Qur’an, 47:38.

8. Qur’an, 27:62.

9. Qur’an, 40:60.

10. Qur’an, 51:56.

11. Bihar al-Anwar, vol.93, pg.293.

12. Qur’an, 96:6 7.

13. Qur’an, 35:15.

14. Qur’an, 4:147.

15. Qur’an, 8:33.

16. Qur’an, 25:77.

17. Bihar al-Anwar, vol.93, pg.291.

18. Qur’an, 65:3.

19. Qur’an, 14:7.

20. Qur’an, 40:60.

21. See: al-Khisal-of as-Saduq, vol.1, pg.50; al-Mahasin of al-Barqi, pg.3; and al-Kafi, vol.2, pg.65.

22. Al-Amali of at-Tusi, pg.127.

23. Bihar al-Anwar, vol.93, pg.300.

24. Ibid., pg. 302.

25. Ibid., pg. 288.

26. Makarim al-Akhlaq, pg. 311.

27. Ibid, pg.311. See also al-Mahasin of al-Barqi, pg.292.

28. Qur’an, 40:60.

29. Wasa’il al-Shi’ah, vol.4, pg.1083.

30. Imam as-Sajjad (‘a) says in Sahifat as-Sajjadiyyah, supplication no.45, “And You have said, ‘Call Me, I will answer you. Indeed those who are disdainful of My worship will enter hell in utter humility.’ Hence You have named supplicating You ‘worship’ and refraining from it ‘disdain’, and You have threatened that the refraining from it would yield entrance into hell in utter humility.” {Trns.}

31. Qur’an, 25:77.

32. Wasa’il al-Shi’ah, vol.4, pg.1084, hadith no.8604.

33. Wasa’il al-Shi’ah, vol.4, pg.1084, hadith no.8609.

34. Bihar al-Anwar, vol.97, pg.296.

35. Wasa’il al-Shi’ah, vol.4, pg.1086, hadith no.8616.

36. Ibid, pg.1089, hadith no.8639.

37. Qurb al-Asnad, pg.171; and Usul al-Kafi, pg.526.

38. Wasa’il al-Shi’ah, vol.4, pg.1112, hadith no.8731; and Usul al-Kafi, pg.526.

39. Usul al-Kafi, pg.527; and Wasa’il al-Shi’ah, vol.4, pg.1112, hadith no.8732.

40. Furu’ al-Kafi, vol.1, pg.196; and Man la Yahduruhu al-Faqih, vol.1, pg.23.

41. Al-Mahasin of al-Barqi, pg.293; and Bihar al-Anwar, vol.93, pg.292.

42. Bihar al-Anwar, vol.93, pg.303 304.