Alhassanain(p) Network for Heritage and Islamic Thought

Discourse 27: Characteristics of the True Believer – Part IX

We were previously narrating a tradition from the Noble Prophet (S) to the Commander of the Faithful, 'Ali b. Abi Talib (as) in which a total of one hundred and three characteristics of a true believer were explained. Instead of aimlessly wandering around (spiritually), the person who wishes to tread upon the path of Islamic 'Irfan (mysticism) should make use and act upon that which is mentioned in this tradition and one will get closer in his journey towards Allah (SwT).

In our previous gatherings, we discussed forty-one characteristics and today, we cover another four characteristics of a true believer.

… وُقُوراً، صَبُوراً، رَضِياً، شُكُوراً …

The Prophet (S) continued: ”(A true believer) is: dignified (in the face of challenges), patient, content (with whatever Allah decrees for him), thankful (for the blessings that Allah gives him).”1

We can actually place this tradition alongside the Khutbah of the Commander of the Faithful, 'Ali b. Abi Talib (as) given to Hammam in which 110 characteristics that a muttaqin (those who have Allah consciousness) must possess was explained.

Three of the characteristics given by the Commander of the Faithful, 'Ali b. Abi Talib (as) in his talk to Hammam were actually explanations of the words of the Prophet (S) in this tradition:

فِي الزَلاَزِلِ وُقُوراً وَ فِي الْمَكَارِهِ صَبُوراً وَ فَي الرَّخَاءِ شَكُوراً

“In the face of calamities they are dignified, and in the face of detestable acts they are patient; and in the face of ease and comfort, they are thankful.”2

The forty-second characteristic of a true believer is that of “وقوراً ”. The word “وقور ” is in the meaning of something heavy, and in the Noble Qur'an, we read:

وَ فِي آذَانِهِمْ وَقْراً

“And in their ears is a heaviness.”3

Thus, we see that due to the sins that people commit, Allah (SwT) places heaviness in their ears such that they are no longer able to hear the Truth.

In the above mentioned speech to Hammam, the Commander of the Faithful,, 'Ali b. Abi Talib (as) further said, “They (those who have consciousness of Allah) remain in the time of trials the way they remain in comfort.”

Sometimes, we see that certain people are like feathers such that even with the slightest movement (in the world around them), they lose their footing because they have absolutely no foundation. There are others who are like a leaf; others who are like the branches of a tree; and some who are like the entire tree - however even if a strong wind was to come about, it would rip the tree out of the ground by its roots! However a true believer is like a mountain such that even with strong winds - not only does it not move at all, rather the mountain actually makes the wind stop in its place - and a true believer is just like this!

وَ أَلْقى فِي الأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِكُمْ

“And He has set up on the Earth, mountains, standing firm, lest it should shake with you!”4

In the commentary of this verse of the Qur`an it has been mentioned that if the mountains did not exist on the Earth, then the winds would have destroyed the all of mankind. Therefore, a true believer is one who is able to stop all sorts of corruption and evil and at the same time, move along with the current.

The troubles which the Commander of the Faithful,, 'Ali b. Abi Talib (as) alluded to in this speech are sometimes in relation to the inner being of the person such as the inner (lower) passions and desires.

It has been mentioned in Surat Yusuf where it has been stated:

وَلَقَدْ هَمَّتْ بِهِ وَهَمَّ بِهَا لَوْلاَ أََنْ رَأى بُرْهَانَ رَبِّهِ

“And (with passion) did she (Zulaykha) desire him, and he (Yusuf) would have desired her, but he saw the evidence of his Lord.”5

Sometimes, these troubles are outside forces, such as the evil whisperings of the many external Shaiatin that exist.

The forty-third characteristic is that of showing extreme patience and again, in the speech given to Hammam , the Commander of the Faithful,, 'Ali b. Abi Talib (as) said:

وَ فِي الْمَكَارِهِ صَـبُوراً

“And during the times of distress, one is patient.”

This means that in the face of the distressful events in life, the true, perfect believer has patience. It is not necessary that these distressful events come upon a person with great force - rather, even in issues such as sickness, poverty, losing one's loved ones, etc… one must have patience.

In the life of being a student, or and treading upon the path of being a soldier in the army of Imam al-Zaman (as), and even within the period of our youth, there are many difficulties and challenges that come about and if a person does not have patience and fortitude, then one will not be able to reach any stage in one's life.

We personally know of people who used to fast during the hot days of the summer months and at the time of breaking the fast, did not even have a piece of bread, or even money to go to the public bath to take a shower! The difficulties of today are definitely much less than this and vary for every individual.

If do not have patience, then what will happen? If we are not patient, will this change our situation in any way? How beautifully Imam 'Ali (as) has put it:

إِنْ صَبَرْتَ جَرَتْ عَلَيْكَ الْمَقَادِيرَ وَ أَنْتَ مَأْجُورٌ وَ إِنْ جَزَعْتَ جَرَتْ عَلَيْكَ الْمَقَادِيرُ وَ أَنْتَ مَأْزُورٌ

“If you are patient, then surely that which has been ordained will be granted unto you and you will be rewarded; and if you are anxious or uneasy then surely that which has been intended will also be granted to you but you will be surrounded (by difficulties).”6

Thus, it is best that we observe patience until we are able to achieve the reward. One intellectual stated that: “Whenever I am faced with difficulties, I say to myself:

إِنْ لَمْ أَصْبِرْ فَمَا أَفْعَلْ

The forty-fourth characteristic of a true believer is that one is content with whatever Allah (SwT) decrees for him.

We must strive and struggle, but with all the work that we put forth, it is only that which Allah (SwT) has decreed that will come to pass and a true believer must be content with this - thus, the stages of Rida and Taslim (contentment and submission) are very important levels.

With the progress in science and technology today, there are many things which have become clear and understandable for us, such as when a child develops jaundice at a young age. Today it has been shown that this yellowness of the child is actually an antibiotic that protects the child from other diseases whereas in previous times, it was thought that this is a great problem. There are many other 'problems' which humanity still does not know the reason why they occur but we must be patient despite everything.

The forty-fifth characteristic of a true believer is that one is thankful. In the Khutbah of Hammam , the Commander of the Faithful,, 'Ali b. Abi Talib (as) has stated:

وَ فِي الرَّخَاءِ شَكُورٌ

“In times of ease, he is thankful.”

Often, when a person is in a good period of security, safety, and peace, one tends to forget Allah (SwT). However when one is plagued with difficulties, then one falls into the remembrance of Allah (SwT). The Noble Qur`an has said:

فَلَمَّا نَجَّاهُمْ إِلـى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“And when they reach back to land (after facing difficulties at sea), once again they setup partners with Him (Allah).”7

Thus, a true believer is that person who remembers Allah (SwT) at all times - during old age and during one's youth and thanks Allah (SwT) during times of difficulty and ease.

It is our hope that Allah (SwT) gives us all the ability to act upon the words in this tradition, which are sufficient for our entire life time!

Discourse 28: Characteristics of the True Believer – Part X

Continuing on the tradition from the Noble Prophet (S) to the Commander of the Faithful, 'Ali b. Abi Talib (as) in which a total of one hundred and three characteristics of the true, complete believer were explained, we will cover two more in this discussion.

… قَلِيلُ الْكَلاَمِ، صَدُوقُ الْلِسَانِ …

”(A true believer) speaks less and is truthful in his speech…”8

Thus, the forty-sixth characteristic of a true believer is that he speaks less. In relation to one speaking less, we have numerous traditions which show the importance of this trait since it is through the tongue that numerous sins are committed.

This instrument of sinning is available everywhere, at all times and is very easy to make use of. However as for other sins, there are (other) ways through which they are done and they have a specific time and place in which they can be performed - however the sins of the tongue are the most dangerous ones.

In addition, the tongue is that instrument through which (at least) thirty of the major sins are committed. However for sins such as drinking alcohol or gambling, there is only one instrument of the body at use when performing that sin. Therefore in order to counter the dangers of the tongue, we have been commanded to speak very less - rather - we must observe silence as much as possible.

In relation to the importance of maintaining silence and speaking less, we have many traditions of which, we narrate five short ones from the book Mizanul Hikmah. Contained within each of these tradition is one point in relation to the benefit of not speaking much.

1. Silence - The First Step in the Worship of Allah (SwT):

قال رسول اللّه : أَلصُّمْتُ هُوَ أَوَّلُ الْعِبَادَةُ

The Messenger of Allah (S) has said, “Silence is the first form of worship (of Allah).”9

Scholars who write and speak about attaining spiritual proximity to Allah (SwT) first off advise their students to observe silence and speak less.

From the point of view of the general (Muslim) population, the person who drinks as much as one drop of alcohol when he is inside a Masjid is a very despicable person - however these same people (who think that this act is despicable) will spend the whole day - from morning to night - in that same sacred place indulging in backbiting, lying, and leveling false accusations against other people and they will not even tire out in the least! This is because the detestability of the sins of the tongue are very less in the eyes of the people and they do not see such things as being bad to perform. But rather, this is one of the most dangerous things since as a sin gets more and more despicable, the more and more people will try to stay away from that sin, but the sins of the tongue are not even considered as anything bad by the common people.

2. Silence Keeps Shaitan Far Away:

قَالَ رَسُولُ اللٌّهِ : عَلَيْكَ بِطُوْلِ الصُّمْتِ فَإِنَّهُ مُطَرِّدَةُ لِلشَّيْطَانِ

The Messenger of Allah (S) has said, “I advise you to prolong keeping quiet since this act repels Shaitan.”10

When a person speaks a lot, Shaitan is around him, busy listening to what he is saying and at any moment, it is possible that the person's tongue may begin to swerve and one may start to speak bad things. Sometimes the bad feelings, feuds and enmities which take place within families are due to the useless talk that Shaitan enters into.

3. Silence - The Best Protector:

عَنْ عَلِيٍّ (عَلَيْهِ السَّلاَمُ): لاٌ حَافِظٌ أَحْفَظَ مِنَ الصُّمْتِ

Imam 'Ali (as) has said, “There is no protector better for protecting (a person) than silence.”11

We see that sometimes the tongue is the reason why a person is even killed. In the face of jealousy, enmity and other Shaitanic things, remaining quiet is the best protector for a person.

4. Silence - The Source of Dignity:

عَنْ عَلِيٍّ : أَلصُّمْتُ يُكْسِيكَ الْوَقَارَ وَ يَكْفِيكَ مَؤُنَةَ الإِعْتِذَارِ

Imam 'Ali (as) has said, “Silence clothes a person with the robes of dignity and reduces the need to always ask for forgiveness”12

Those people who speak too much in gatherings are less dignified that others. Thus, it is through maintaining silence that the honour of a person is increased.

In addition to this, a person does not need to always ask for forgiveness because when a person speaks too much, he will fall into the trap of saying things which may necessitate him to apologize more often. This will lessen his spiritual worth - and if he does not ask for forgiveness, then his worth will be lessened. Thus, if he always has to ask others for forgiveness, then his dignity is lowered and similarly, his honour is also lowered in the eyes of the people since he is always forced to ask others for forgiveness for his errors.

5. Silence - The Garden of Contemplation and Reflection:

عَنْ عَلِيٍّ : أَلصُّمْتُ رَوْضَةُ الْفِكْرِ

Imam 'Ali (as) has said, “Silence is the garden of contemplation.”13

The person who speaks too much does not have the time to think, nor does he have time to study and do research. However when one is quiet, new thoughts and views are able to come into his head which get him to start thinking and contemplating on other issues.

Thus, when a person's tongue starts working (and he speaks too much), then there is no opportunity left for him to reflect and ponder. For this reason it has been stated that you should associate yourself with those people who speak less since they will inspire you with wisdom.

This is just a small section on the traditions in relation to silence.

Continuing on, the forty-seventh characteristic of a true believer is that he is truthful in his speech and when one does speak, his words are carefully thought out and truthful. It has been mentioned in the traditions that truthfulness in speech is one sign of true faith and it has been stated, “Do not examine people through the Salat they perform or the fasts that they keep, rather, examine and test them through the truthfulness of their speech. If their tongue is under control, then they have some worth to them and if their tongue is not under their control, then they have no worth to them and even if they perform worship of Allah, this worship has no merit in it.”

For every single Prophet that Allah (SwT) raised up, He commanded them to follow two principles in their mission:

أَدَاءُ الأَمَانَةِ وَ صِدْقُ الْحَدِيثِ

“Maintain and return trusts given to them and truthfulness in their speech.”

Every morning, the tongue speaks to the other parts of the body and asks how they are doing. The rest of the body parts reply to the tongue that, “If you leave us, then we will all be okay!”

Insha-Allah, all of us will take this issue as something serious and will speak less and think and will also consider whatever we speak to be a part of the actions that we do (that we will have to account for) and we will not take part in those gatherings in which vain and useless talk is going on.

It is our hope that Allah (SwT) gives us all the ability to act according to these commandments.!

Notes

1. Bihar al-Anwar, vol. 64, pg. 311

2. Nahj al-Balagha, Speech 193

3. Surat al-Kahf (18), Verse 57

4. Surat al-Nahl (16), Verse 15

5. Surat Yusuf (12), Verse 24

6. Bihar al-Anwar, vol. 68, pg. 92

7. Surat al-`Ankabut (29), Verse 65

8. Bihar al-Anwar, vol. 64, pg. 311

9. Mizan al-Hikmah, Under the word sumt, tradition 10805

10. Ibid., tradition 10809

11. Ibid., tradition 10816

12. Ibid., tradition 10822

13. Ibid., tradition 10823

Discourse 29: Confusion Around the World

عَنْ عَلْقَمَةِ بْنِ الْحَصِينِ قَالَ: سَمِعْتُ قَيْسَ بْنِ عَاصِمِ الْمِنْقَرِي يَقُولُ: قَدِمْتُ عَلى رَسُولِ اللٌّهِ في وَفْدِ مِنْ جَمَاعَةٍ مِنْ بَنِي تَمِيمٍ، فَقَالَ لِي: إِغْتَسِلْ بِمَآءِ وَ سِدْرٍ، فَفَعَلْتُ، ثُمَّ عُدْتُ إِلَيْهِ وَ قُلْتُ: يَا رَسُولَ اللٌّهِِ، عِظْنَا عِظَةً نَنْـتَفِعُ بِهَا، فَقَالَ: يَا قَيْسُ، إِنَّ مَعَ الْعِزِّ ذُلاًّ، وَ إِنَّ مَعَ الْحَيَاةِ مَوْتاً، وَ إِنَّ مَعَ الدُّنْـيَا آخِرَةً، وَ إِنَّ لِكُلِّ شَيْءٍ حَسِيـباً، وَ عَلى كُلِّ شَيْءٍ رَقِيـباً وَ إِنَّ لِكُلِّ حَسَنَةٍ ثَوَاباً، وَ لِكُلِّ سَيِّئَةٍ عِقَاباً

It has been narrated from 'Alqamah b. al-Hasin that he said, “I heard Qais b. 'Asim al-Minqari say, 'I was with the Messenger of Allah (S) with a contingent from the tribe of Bani Tamim, when he said to me: “Go and perform a ghusl with water mixed with sidr (a type of tree).” The companion said, “I did as I was told and returned back to the Prophet and said to him, 'O' Messenger of Allah! Give us some good council so that we can make use of this advice.” The Prophet said, “O' Qais! Surely along with honour and glory comes abasement; and along with life comes death; and with this world there is the next world; and there is an accountability for everything and there is a Watcher over everything; and for every good deed, there is a reward, and for every bad action there is a punishment.”1

One of the traits of this world is the upheaval that comes along with it. By this we mean that both this world and even humanity themselves - who are a part of this world - will never remain in one state. It is through paying attention to this point that a person's pride and vanity is destroyed since most of the problems and troubles of mankind are due to one's negligence.

Thus, if mankind was not negligent, then they would not easily give themselves up to abasement, nor would they commit sins. In summary it can be said that this negligence is the root of the misfortunes of mankind and in order to remove and protect a person from this wicked state, Islam has brought forth various ways and means that must be employed.

Things which Destroy Pride and Negligence

A) Paying attention to the confusion that take place around the world is enough to wake a person up and make him humble. If one notices that after every period of greatness (of a person or country), there is a period of abasement; after health there is sickness; after safety and security there is danger and anarchy; and after youth there is old age; then one would definitely humble oneself and try to remove all forms of negligence from within oneself.

A person must know that status, wealth, power and all other material bounties are not everlasting and whether one likes it or not, one day, all of these will be taken away.

This truth is something very important that the world will never remain in one state - rather, it is always changing and evolving and thus, we can not rely upon it. Yes, we must take this world as a bridge and a crossing point and a (temporary) residence to prepare ourselves for the next life, however we must understand that it is only the sacred essence of Allah (SwT) which will remain for eternity.

B) Obedience and worship (of Allah (SwT)) are two more things which can remove arrogance and negligence. It is through the Salat that a person can remember Allah (SwT) and remove the negligence within him.

There are some people who ask, “Until when must we perform this Salat?” It must be said to them that, “As long as we are in this world, we must continue performing the Salat since principally, we are in need of this Salat.” We must lift our hands in need in this Salat while in the presence of the One who is completely free of all needs and it is from Him alone that we must ask for the spiritual medicine to cure ourselves. Thus, the Salat will remove our negligence and spiritually awaken us.

C) Facing tribulations and difficulties also removes the veils of negligence from a person. When a person faces difficulties, we see that in the early stages, they are hard to go through, however if we carefully look at these difficulties, they are actually a blessing for us. In other words, these tribulations and all the difficulties which they cause are only one side of a coin while the other side of this coin is the happiness and pleasure that one will achieve (after having passed these tests).

One of the people who used to speak to us from the Mimbar in the past used to give us a very good example and would say, “If the entire highway was clean and flat (with no bumps or side railings on it), then surely a driver would fall asleep at the wheel. However if a portion of the highway was under construction, then the person would stay awake while driving and he would drive with utmost caution and be more alert.” In addition, sometimes a portion of the road (on the side - the shoulder) is made uneven, so that the driver does not fall asleep at the wheel.

Trials and tribulations is similar to this - the apparent aspect of these challenges are things which may upset a person, however there is mercy and blessing contained within them.

Another issue that has been alluded to in this tradition is that a person must know and understand that every act one performs - however great or small - even something involuntary as one's breathing - is under watch and is being recorded.2

Over and above any single creature, Allah the Most High, is watching over and seeing what we do; then the two Angels are commanded to be witnesses and write everything in a book; and even the land that a person lives in and his own body parts will bear witness for or against him on the Day of Resurrection.

In addition, it is mentioned in the tradition that even the day (each and every time period) will also bear witness on the Day of Judgement in relation to our actions and deeds.

Thus in summary we must know that we are under close watch and scrutinized every moment of our lives!

Notes for Discourses 28 and 29

1. Bihar al-Anwar, vol. 74, pg. 175

2. Not only are the two Angels - Raqib and `Atid watching everything that we do, however Allah (SwT) is also witness to our actions. Therefore, in the supplication of Kumayl, Imam `Ali (as) says the following:

وَكُلَّ سَيِّئَةٍ أَمَرْتَ بِإِثْبَاتِهَا الْكِرَامَ الْكَاتِبِينَ الَّذِينَ وَكَّلْتَهُمْ بِحِفْظِ مَا يَكُونُ مِنِّي وَجَعَلْتَهُمْ شُهُوداً عَلَيَّ مَعَ جَوارِحِي، وَكُنْتَ أَنْتَ الرَّقِيبَ عَلَيَّ مِنْ وَرَائِهِمْ، وَالشَّاهِدَ لِمَا خَفِيَ عَنْهُمْ …

“…and for every evil action that You have ordered the Noble Scribes to write down, those whom You have appointed to record all my actions and to be witness over me along with the limbs of my body, while in addition to these, You also observe me and You witness those acts which You have concealed even from them.”

Discourse 30: Six Things Which Lead to Success

عَنْ أَبِي الدَّرْدَاءِ قَالَ: خَطَبَنَا رَسُولَ اللٌّهِ يَوْمَ جُمْعَةِ، فَقَالَ: أَيُّهَا النَّاسُ، تُوبُوا إِلـى اللٌّهِِ قَبْلَ أَنْ تَمُوتُوا وَ بَادِرُوا بِالأََعْمَالِ الصَّالِحَةِ قَبْلَ أَنْ تَشْتَغِْلُوا وَ أَصْلِحُوا الَّذِي بَيْنَكُمْ وَ بَيْنَ رَبِّكُمْ تَسْعَدُوا وَ أَكْثِرُوا مِنَ الصَّدَقَةِ تُرْزَقُوا وَ أْمُرُوا بِالْمَعْرُوفِ تُحصَـنُوا وَ انْتَهُوا عَنِ الْمُنْكَرِ تُنْصَرُوا

It has been narrated from Abil Darda' that: “The Messenger of Allah (S) spoke to us on Jumu'ah and said, “O' People! Turn back to Allah (in repentance) before you die; and before you get too busy (in your life) perform righteous deeds; correct the relationship between yourselves and your Lord so that you may gain felicity; and give a lot of charity (sadaqah) so that you are given (by Allah) sustenance; and enjoin goodness upon others so that you may be protected (from the hell fire) and forbid others from evil so that you may be assisted (by Allah).”1

In this tradition, the Noble Prophet (S) gave us six commandments to follow:

1) Tawbah - Turning Back towards Allah (SwT)

Tawbah is one of the blessings from Allah, the Most High, to His servants. How beautifully has Imam 'Ali b. al-Husain as-Sajjad (as) put it in his Munajat of the Taibin (Whispered Prayer of Those who Turn in Repentance to Allah) where he calls out:

إِلٌهي، أَنْتَ الَّذِي فَتَحْتَ لِعِبَادِكَ بَاباً إِلـى عَفْوِكَ سَمَّيْتَهُ التَّوْبَةَ، فَقُــلْتَ: تُوبُوا إِلـى اللٌّهِ تَوْبَةً نَصُوحاً فَمَا عُذْرُ مَنْ أَغْفَلَ دُخُولَ الْبَابِ بَعْدَ فَتْحِهِ؟

“O' my Lord! You are the One who has opened up for Your servants the door towards Your forgiveness and You named it Tawbah when You said, { Turn back in repentance towards Allah - a sincere repentance } - so what then is the excuse for a person who is negligent in entering into the door after it has been opened?”2

The meaning of the sentence of the Prophet (S) in the tradition under discussion where he states, “Ask repentance before you die” is that immediately after we have committed a sin, we must turn back to Allah (SwT) - and this is because no one knows when death will come upon them.

In the Noble Qur`an, we read the following verse:

وَ مَــا تَدْرِي نَفْسٌ مَاذَا تَكْسِبُ غَداً وَ مَا تَدْرِي نَفْسٌ بِأَيِّ أَرْضٍ تَمُوتُ

“And no soul knows what it shall earn tomorrow and no soul knows in which land it shall die.”3

It has been narrated that the Prophet of Islam (S) - with all of the greatness and nobility that he possessed - would ask forgiveness seventy times every day! We claim to be followers of this great personality, so then how many times a day do we ask forgiveness and turn back to Allah (SwT)?

At night, before we go to sleep, how many acts do we bring to memory that we performed during the day? If a person was to sit, examine and meditate upon his actions everyday and ask for forgiveness (for his evil deeds), then the spiritual darkness would be lifted from one's heart, and the soul would become illuminated with the Divine Light.

It is for this reason that the best of actions that one can do before the break of down is to ask for forgiveness.4 Thus, a person should wake up in the middle of the night and in the calm of the night, pray and ask for one's needs from Allah (SwT) and pour out his heart to Him - and in the words of the Qur`an one sould be:

مُسْتَغْفِرِينَ بِالأََسْحَارِ

”Those who seek forgiveness in the early hours.”5

Almost all of our major scholars who have written treatises on the spiritual travel towards Allah (SwT) have stated that the first stage in this journey is Tawbah - just as the Prophet of Allah (S) has said:

تُوبُوا إِلـى اللٌّهِِ قَبْلَ أَنْ تَمُوتُوا

2) Performing Good Deeds

A person does not always think about his free time, ease and comfort and naturally feels that he will stay young for his entire life. One's thoughts are not always free and thus many obstacles can often be placed in one's path.

If you pay close attention to those around you, then you will notice that there are some people who have everything (materialistically). These people are not lacking anything in their material life however they say, “The yearning to learn and study has been taken away from me.” If one would like to increase knowledge, then one must develop Taqwa within oneself and must work towards self building and purification of the soul since whatever one has is through Taqwa (Allah consciousness). We must also perform good deeds before we get to a stage in our life where we are overcome by difficulties.

3) Reconciliation with Allah (SwT)

We see that, in relation to the events that happen around people, they are of three categories:

There is one group of people who only look at what others are saying; there is another group who look partially at what others are saying and also partially at what Allah (SwT) has commanded them to perform; and the third group are those who only pay attention to what Allah (SwT) has commanded them to do and ignore other people.

Keeping in mind this brief introduction, we see that when any event takes place, a person must see what it is that Allah (SwT) has ordered to be performed and do only that.

By this we mean that the first right that is upon us is that we must see what Allah (SwT) wants and then we should see what the people are saying. If a person is to first establish a firm relation with Allah (SwT), then in return, Allah (SwT) will correct that person's relation with other people (and thus, whatever the people want will be what Allah wants). This fact can be seen in a hadith from the Commander of the Faithful,, 'Ali b. Abi Talib (as) in which he said:

مَنْ أَصْلَحَ بَيْنَهُ وَ بَيْنَ اللٌّهِِ، أَصْلَحَ اللٌّهُ مَا بَيْنَهُ وَ بَيْنَ النَّاسِ .

“A person who corrects his relationship between oneself and Allah, Allah will correct the affairs between himself and the people.”6

Thus, the only way to reach the path of true happiness is that we establish a close relationship with Allah (SwT).

4) Giving Great Amounts of Sadaqah

Giving Sadaqah to others brings with it two important benefits:

1. One's sustenance will be increased;

2. Maladies and difficulties will be removed from a person.

In relation to an increase in sustenance, we see that this goes against the apparent aspect of this world, meaning that if a person gives charity in the way of Allah (SwT) then according to his bank account and the apparent outcome of this charity, his pocket should be empty. However according to the Islamic narrations, this act will actually increase a person's sustenance and wealth!

One should give Sadaqah in whatever amount possible such that the Prophet (S) has told us that we are even permitted to give away our old clothing as charity (if we don't have anything else to give) and in addition, this act of Sadaqah increases a person's life span.

When starting any journey, it is advisable to count the number of days that one will be away and actually put aside an amount of money to give in Sadaqah and this is something that all of us should act upon because this act of charity will serve as a barrier against anything that may come upon us.

5) & 6) Amr Bil Ma'ruf and Nahi 'Anil Munkar, Forcefully Commanding to that which is Ethically Right and Vigorously Forbidding from that which is Evil

These two important things have great benefit in them and in relation to them, the Commander of the Faithful,, 'Ali b. Abi Talib (as) has stated:

وَ مَا أَعْمَالُ الْبِرِّ كُلُّهَا وَ الْجِهَادُ فِي سَبِيلِ اللٌّهِ، عِنْدَ الأََمْرِ بِالْمَعرُوفِ وَ النَّهْيِ عَنِ الْمُنْكَرِ، إِلاَّ كَنَفْثَةِ فِي بَحْرِ لُجِّيٍّ

“All of the righteous actions, including Jihad in the way of Allah - in relation to the act of Amr bil Ma'ruf and Nahi 'Anil Munkar - can be comparable to the water in one's mouth and the water that is in the deep oceans.”7

Not paying attention to an act that another person is doing and leaving him to do as he wishes, which we usually refer to as “minding your own business” or “what does it matter to me,” or due to some other reason such as not wanting to trouble our friends and acquaintances or so as not to be a nuisance, we refrain from this act. There is a famous saying which says, “What is the need to tie a handkerchief around the head when it does not hurt?” Acting in this way will slowly get us to the point that wicked acts will take rule over a society and the righteous doers will become less in number and good acts in general will be forgotten.

This is definitely an empty belief and a great mistake that people think that honour and dignity lie in the hands of other people and not in the hands of Allah (SwT), whereas it clearly says in the Qur`an that:

تُعِزُّ مَنْ تَشَآءُ وَ تُذِلُّ مَنْ تَشَآءُ

“He gives honour to whomsoever He pleases and He debases whomsoever He pleases.”8

In another place in the Qur`an we read that:

مَنْ كَانَ يُرِيدُ الْعِزَّةَ فَلِلٌّهِ الْعِزَّةُ جَمِيعاً

“Whosoever desires honour, then with Allah alone is all the honour.”9 !

Notes

1. Bihar al-Anwar, vol. 74, pg. 186

2. The word used in this verse “نصوح ” comes from the root word “نصح ” which means sincere advice which one gives to another person. Thus, in this verse it refers to sincere repentance. The Noble Prophet (S) has said that, “Sincere repentance means that a person does not return back to committing the sin (which he has asked forgiveness for), just like the milk of a mother can not return back into her breast.”

Of course sincere repentance can only be accomplished when a person has complete understanding and awareness of the sins and their punishments - meaning that if we feel and know that committing sins will result in the punishment and burning in the hell fire, then we will never even come close to sins.

3. Surat Luqman (25), Verse 34

4. At the time when peace and tranquility have covered over everything and when all of the negligent people and those who are unaware (of the realities of life) are deep in sleep and the business and transactions of the material world have quieted down, those spiritual personalities and those whose hearts are spiritually alive rise up to remember Allah (SwT). While in His Grand presence, they seek forgiveness and ask for His pardon and drown themselves in the glory of the Divine Light and greatness of their Lord. With their entire presence, they cry out with the call of true monotheism and these peope have been mentioned in the Noble Qur’an as follows:

مُسْتَغْفِرينَ بِالأََسْحَارِ

“Those who seek forgiveness in the early hours.” (Surat Ale `Imran (3), Verse 17)

Question: Why is it that from all the time that exists in the night and day, only the “late night” (or the early hours of the morning before sunrise) has been mentioned (in this verse), whereas we know that it is permitted to ask for forgiveness and return back to Allah (SwT) at all times?

Answer: Our reply to this question is that because of the calmness of the material world and the tranquility and pleasure that has been achieved through the rest and sleep of the previous day, a person has more opportunity to pay close attention to Allah (SwT) and this explanation can easily be seen through trial and experimentation.

In addition, we see that when it comes to solving difficult issues, many of the scholars would make use of the late night/early morning period because at this time, the light of thought and the soul of the person is brighter and clearer than at all other times. Since the essence of worship and asking forgiveness is paying close attention and having presence of the heart then such a time of the niht is the most worthy of al oter times. (Tafsir-e-Namuna, vol. 2, pg. 344)

5. Surat Ale `Imran (3), Verse 17

6. Nahj al-Balagha, short saying 89

7. Ibid., short saying 366. A few points must be mentioned here:

(1) The word “معروف ” comes from the root word “عرف ” meaning something which is known, whereas the word “منکر ” comes from “انكار ” or something which is unknown.

Good deeds and actions are things that are well known to everyone, whereas bad deeds and things that are not liked are things that are unknown - and thus, the natural disposition (Fitrah) of a person is well aware of the first category, however not acquainted with the second type of action.

(2) Is the act of Amr Bil Ma`ruf and Nahi `Anil Munkar a responsibility that can be deduced through our intellect, or is it something that is simply a commandment from Allah (SwT) to follow?

Some of the Muslim scholars are of the belief that the nature of these two acts (Amr Bil Ma`ruf and Nahi `Anil Munkar) is that they are obligatory (and legislated by Allah (SwT)) but can only be proven from the narrated sources (the Qur’an and traditions) and the intelligence has no part to play in legislating this act. Thus, they believe that our intelligence can not tell us that if we see another person doing a bad or despicable act, then we are to stop him from doing it.

However we must keep in mind the interrelation of the society to one another and that there is no evil act which takes place within the human beings that is only limited to one particular part of that society. In fact, whatever happens can be compared to a fire (which has the potential to spread) and as such it is possible that it affect other areas. Thus, our intelligence has commanded us to act according to these two sources (the Qur’an and traditions). In other words, within the society there is no issue referred to as “individual dangers” and as such, any loss or harm that reaches one person in the society has the possibility of turning into a “societal danger” and it is because of this reason that the mind and intelligence commands a person who is living there to keep his spiritual environment pure and clean and one must not stop at any means to achieve this.

In a tradition from the Noble Prophet (S) he has told us that, “A sinner who lives amongst other people is like a person who has boarded a boat with other people. When the boat reaches the middle of an ocean, if a person takes an axe and begins to make a hole in the boat where he is sitting, the people around him will begin to protest his act to which he will reply, 'I am doing what I want to do because this is my part of the boat!' If the other people who are with him do not prevent him from this act, then it will not take long that water will fill the entire boat and they will all end up drowning in the ocean.”

With this thought provoking example, the Prophet (S) showed us that the act of Amr Bil Ma`ruf and Nahi `Anil Munkar is something which is logical and the permission for a person to look after and maintain the society is a natural right which goes back and relates to the eventual outcome of the entire society.

(3) The Importance of Amr Bil Ma`ruf and Nahi `Anil Munkar

In addition to numerous verses of the Noble Qur’an, there are also countless traditions in the reliable Islamic sources that speak about the importance of these two great societal responsibilities, in which the eventual outcome and punishment for leaving these two important acts in a society have been mentioned, of which we will mention the following:

It has been narrated that Imam Muhammad b. `Ali al-Baqir (as) said:

إِنَّ الأََمْرَ بِالْمَعْرُوفِ وَ النَّهْى عَنِ الْمُنْكَرِ، فَرِيضَةٌ عَظِيمَةٌ. بِهَا تُقَامُ الْفَرَائِضُ، وَ تَأْمَنُ الْمَذَاهِبُ، وَ تَحِلُّ الْمَكَاسِبُ، وَ تُرَدُّ الْمَظَالِمُ، وَ تُعْمَرُ الأََرْضُ، وَ يُنْتَصَفُ مِنَ الأََعدَاءِ، وَ يَسْتَقِيمُ الأََمْرُ .

“Surely Amr Bil Ma`ruf and Nahi `Anil Munkar are two great obligatory acts and through these the other obligatory acts are protected and the teachings are also protected; as well, through these trading and transactions are made permissible and oppression is kept away; and the Earth is kept habitable and revenge is taken from the enemies and all other acts relate back to these two duties.”

The Noble Prophet (S) has stated:

مَن أَمَرَ بِالْمَعْرُوفِ وَ نَهى عَنِ الْمُنْكَرِ، فَهُوَ خَلِيفَةُ اللٌّهِ فِي أَرْضِهِ، وَ خَلِيفَةُ رَسُولِ اللٌّهِ، وَ خَلِيفَةُ كِتَابِهِ .

“The person who commands to that which is good and forbids others from that which is wrong (Amr Bil Ma`ruf and Nahi `Anil Munkar) is deemed as the Khalifah of Allah upon His Earth and the Khalifah of the Messenger of Allah and the Khalifah of His Book.”

From these traditions we can clearly deduce that this great obligatory act - before all other things - is a part of the overall plan of Allah (SwT) and the appointment of the Prophets and the sending of the various Divine Books are also a part of His plan.

A person came to the Messenger of Allah (S) while he was sitting on the Mimbar and asked him:

مَنْ خَيْرُ النَّاسِ؟

“Who is the best person?”

The Prophet (S) replied to him:

آمَرُهُمْ بِالْمَعْرُوفِ وَ أَنْهَاهُمْ عَنِ الْمُنْكَرِ وَ أَتْقَاهُمْ لِلٌّهِ وَ أَرْضَاهُمْ .

“That person who - more than others - enjoins goodness to others and prevents them from the evil and the one who is the most conscious of Allah and who tries to please Allah more than others.”

In another tradition from the Noble Prophet (S) it has been related that he said, “You must command others to perform righteous deeds and must prevent them from the forbidden acts and if you do not do this then Allah will appoint oppressors to rule over you who will neither show respect to the elders, nor will they show mercy to the young ones. The righteous and pious from among you will supplicate, however their prayers will go unanswered. They will request help from Allah, but He will not assist them and these people will even ask for repentance for their sins, but Allah will not even forgive them their sins.”

All of the emphasis which has been placed on these two obligatory acts have been done, so that we can realize the importance of them which in reality are guarantors for the continuation of all individuals and the societal responsibilities which rule over the soul and life of the people. If these acts are not put into practice then all of the practical laws and principles of ethics and morality will lose their worth and value. (Tafsir-e-Namuna, vol. 3, pg. 37-40)

8. Surat Ale `Imran (3), Verse 26

9. Surat al-Fatir (48), Verse 10