Alhassanain(p) Network for Heritage and Islamic Thought

Politics and Governance

Introduction

Under secular systems the framework of political parties is the country, whereas the framework under the Islamic system is belief. In the so-called democratic countries, nationals from other countries are not allowed to form political parties and assume power in the country. Under the Islamic system, however, the framework is much wider than that of the secular system in that individuals are not judged by where they happened to be born or what“nationality papers” they are bound to carry, but the only criteria is their faith and belief. As opposed to only nationals of a particular country may assume power in that country, Muslims, of any country or nationality, may assume power under the Islamic system. From M Shirazi,“al-Fiqh series” , vol. 106,“Politics” , pp 98-212. Editors.

422: Democracy means majority’s rule; if one gets 51% of the vote, one would be authorised to rule the country, and this is one of democracy’s biggest blunder.

423: The system of governance in Islam is neither republic nor monarchy as per today’s Western world definitions of the two terms. Rather, it is consultative, and therefore it is valid to be called this, given that consultative is equivalent to collective or communal. The system of governance in Islam is not hereditary.

424: Implementing Islam in an incomplete way gives a distorted image of Islam. This is the case with some of the Islamic governments today, which claim implementing Islam, but all they do is to apply the penal code of lashing the adulterer and cutting the thief’s hand. This is not what Islam is about.

425: When you review the Islamic jurisprudence, you will find there are fifty sections, with section fifty being on penal code; so it is one of fifty, and it is the last section, but why is it depicted that it is all Islam is about?

426: The non-Islamic government is the government that does not rule by Islam, i.e. it does not implement the rulings and teachings of Islam, even if it called itself Islamic; so label is not important, but it is the practice and implementation that matters.

427: Any ruling that is not in line with Allah’s law is non-Islamic even if it is issued by a government called Islamic, because the essence is the reality and not appearance. If a human form is made out of cardboard, will it be a human being, even though it has no soul, does not see, speak, or think?

428: It is not sufficient for the ruler to say; I am an Islamic ruler. He must base his rule on the holy Qur’an and the teachings of the Prophet. If it is not supported by the holy Qur’an, the teachings of the holy Prophet, and the ma‘soom Imams, peace be upon them, it would in reality be non-Islamic even if it is labelled Islamic.

429: We should not march behind labels and slogans, but behind truth and reality.

430: The reason that we see so much troubles and deficiencies in Islamic countries today is because they are Islamic by name and slogan only, and nothing more than that.

431: The rulings issued by a ruler who is not appointed by the Almighty, or are not based on Sharia, are themselves not binding, rather they should not be obeyed, except in the context of necessity or fear of death or danger only.

432: There is no doubt that Islam has its own particular system of governance and management of social affairs. Furthermore, this particular Islamic system was - to some extent - implemented for the duration of thirteen centuries until the fall of the Islamic government a century ago.[73]

433: The Islamic ruler’s qualifications are that he should be a believing man, fully qualified jurist or Islamic scholar, who is learned about worldly affairs, adorned with full justice and piety. Thus whoever meets these credentials and that the majority of the people accept him, he would be the ruler. If he loses one of these qualities he would be dismissed from his position with immediate effect. Furthermore, if the nation does not want him as a leader [at any point or for any reason], they have the right to replace him with another one who is fully qualified and meets all the criteria.

434: There is no deficiency in the Islamic rulings of any sort that would make us require legislating for anything. We have in the hadith that Islam has given the rulings for everything including the compensation of a scratch.

435: Those who resort to making laws contrary to Allah’s laws, will have an impoverished livelihood, just as livelihood is wretched in the Islamic countries today, and they will have shame and fire in the hereafter.

436: The Creator best knows mankind’s interest, and the law that Almighty Allah has laid down for mankind in the holy Qur’an and in the teachings of Prophet Muhammad and his holy family, peace be upon them, is best for mankind in all aspects of life.

437: The law which the Islamic government acts upon is that which is derived from the holy book, the Prophet’s teachings, consensus [between Muslim jurists and scholars], and reason.

438: It is permissible to have political parties that operate under the supervision of the maraje’ scholars, if this is a prelude to a national assembly that would implement [the Islamic law]. However, the political party that is a prelude to an assembly that would lay down [manmade] laws - this would not be permissible - as devising and laying down laws is particular to the Almighty.

439: It is permissible to have political parties that strive to develop the country, as long as it is not opposing the Sharia.

440: There is no capitalism, socialism, communism in Islam as per these notions’ definitions today.

441: In the Islamic system of government, the number of public workers and civil servants is very small; because many of the government departments [normally seen in today’s governments] are not required under this system, and that many of the tasks that are taken up the government departments today are taken up by the people or the private sector under the Islamic system of governance. Therefore, the government will be in charge of very few assignments, and it discharges them quickly and efficiently.

442: Islam does not shock the nation with its reforms, but rather it gradually introduces them at a pace that suits the nation. Islam facilitates the opportunities for those whose businesses are permissible, and supports them if necessary, so that those businesses flourish. Those who engaged in businesses that are inadmissible will see they have ample opportunities and support in order to lead honourable activities.

443: Islam eliminates wine bars, gambling shops, brothels, and suchlike, while at the same time cares about the means of living of those who used to lead vile jobs, by providing opportunities for them to engage in honourable jobs, enabling them to earn a decent living.

444: Islam encourages everything that leads to awareness and promotes human culture amongst the nation, while at the same time prohibits corruption and temptations in the media. Islam highly supports the media if they are free [from corruption and temptations].

445: The Islamic government is popular in the true meaning of the word. What would people want other than expressing their thought and vote, opulence, knowledge, freedom, security, health, and virtue, which Islam provides in the best manner?

446: Life flourishes in all its dimensions under the just Islamic government; land is developed, houses are built, farms are cultivated, the manufacturing industry advances and progresses, trades expand, wealth is accumulated, and people would settle in an environment in which there is no oppression or injustice, or violence, or terrorism, or burdens or restrictions, or torture, or poverty or difficulties, and suchlike. Therefore, during the time when Islam was implemented, development, progress, trust and respect was commonplace, such that the world does not find today even though the means are numerous.

447: Is there a country in the world today which is free from beggars? If you go to the richest country in the world you would find paupers and beggars… and of course there are countries with less beggars and there are those with more… nevertheless even in the most developed and advanced countries in the world, and with the most modern laws, you would still find beggars… whereas you wouldn’t find such a phenomenon in Islam. Imam Ali ibn Abi Talib, peace be upon him, was the ruler of the biggest country in the world, the territory of which spanned today’s fifty countries, yet there was not one beggar.[74]

448: Is there a country, even today, and in the richest countries of the world, where there is not even a single beggar?

449: In the Islamic country, when the correct Islamic rule governs, not even one pauper is found. The social welfare in Islam obligates the Muslim ruler to eradicate poverty completely.

450: In an Islamic country, even a disbeliever begging from the people is an anomalous phenomenon.

451: Why would there be poverty when the economy is sound, politics is fair, and society is virtuous?

452: Happiness in this world and in the hereafter depends on three aspects; sound economy, just and fair politics, and virtue.

453: On various occasions the wise Qur’an emphasised the necessity of sound economy, fair politics, and virtue; and Allah’s messenger and the Commander of the Faithful Imam Ali, peace be upon them and their holy families, have both pronounced them and practically exercised them throughout the entirety of their unique and ideal governments.

454: The new administration that will assume the government of Iraq should be inspired by the principles of Imam Ali’s administration and Imam Husayn’s management, so that it will be a just government, based on consultation, freedom, and pluralism, and built on the Islamic brotherhood and one Ummah, and that it would be elected by the majority, but the Sharia-based rights of the minorities are protected - completely without any shortfall - for if the government is improved and set right, the country and people would improve.

455: The reign of Allah’s Messenger and the Commander of the Faithful Imam Ali, peace be upon them and their families, proved clearly the authority and competence of the applied Islamic law, and its absolute superiority over any other law.

456: All the different groups of the nation must continue to emphasise the absolute necessity of all items of the constitution and its articles - permanent or temporary - to be compliant with Islam, and that Islam must be the sole source for legislation. This emphasise should be made via all means available; radio, television, books, newspapers, magazines, speeches, seminars, and suchlike. This is because the sovereignty and supremacy of the Islamic law leads to prosperity and happiness both in this world and in the hereafter.[75]

457: The Islamic government is a consultative government.

458: The consultative regime is superior to the democratic regime; as the late grand ayatollah Shirazi, Allah’s blessing be upon him, explained in his works.[76]

459: The Islamic government’s duty towards the nation is to preserve justice and fairness between the people, where ever they are, to propel life forward, to facilitate sustenance and wealth for them, to educate and culture them, and to maintain their safety and security.

460: In Islam there are elections, voting, national assemblies, local municipal councils, and suchlike. We have all of these for our times, during the occultation of Imam Mahdi, may Allah hasten his reappearance.

Women

Introduction

The different tasks assigned to men and women are on the basis of biological/ physiological grounds and it is not a question of capability nor is it to reflect women’s status and value vs. men.

Equality of the status of men and women before the Almighty and the absence of discrimination on gender grounds is evident in the holy Qur’an:

[And whoever does good deeds, whether male or female, and he or she is a believer - they shall enter the garden, and they shall not be wronged by one iota] 4:124

[Whoever does good whether male or female, and is a believer, We will most certainly make them live a happy life, and We will most certainly give them their reward for the best of what they did] 16:97

[And whoever does good deed, whether male or female, and is a believer, these shall enter the garden, in which they shall be given sustenance without measure] 40:40

The criterion is nothing but the individual’s piety; regardless of gender colour race or background:

[O mankind! We created you from a male and female and made you into nations and tribes, that you may know each other, verily the most honoured of you in the sight of Allah is the most righteous of you] 50:13.

For pragmatic purposes they have been allotted different roles, responsibilities and duties, as it is stated in the holy Qur’an:

[Men are the maintainers over women because Allah has given some of them more (authority) than the other, and because they spend out of their property; the good women are therefore harmonious [with Allah’s rule], guarding in secret what Allah has guarded…] 4:34

And

[Allah (thus) directs you as regards your Children's (Inheritance): to the male, a portion equal to that of two females … These are settled portions ordained by Allah; and Allah is All-knowing, All-wise.] 4:11

Women are not responsible for any living expenses and maintenance even if rich, or have their own income, while the husbands are.

When she gives birth, a woman is not obliged - from the religious point of view - to breastfeed the infant. It is the responsibility of the father to find a woman to breastfeed the child if the biological mother unwilling to do so, as given in 2:233. Editors.

461: The rights of women over men are similar to those of men over women.

462: Pretence and misconceptions have altered the truth and reality about this world. When we look at the issue of women, for example, we see that the slogans that are raised for the causes of women’s rights are nothing but empty rhetoric and misconceptions. Emancipation of women is a beautiful notion, but at the heart of the matter when you examine the reality of women’s lives under the shadow of this notion today, you will find that this has brought about restriction and humiliation for her, and not freedom as they claim.

463: Life is a blend of intellect and passion. Life is neither entirely based on intellect, nor purely on passion. If intellect were to be removed from life, there would be chaos with no order in it. Intellect is the one that regulates passion.

464: The example of woman and man in life is like that of passion and intellect. This does not mean that a woman is all passion with no intellect, and that man is all intellect with no passion. Rather, it is meant that woman is an entity in which the effect of passion outweighs, contrary to man, largely, who is an entity in which the effect of intellect overcomes the passion.

465: Woman is the example of passion in life; the matters that require passion should [in general] be delegated to the woman, whereas man is the example of intellect, and thus issues that require determination and assertiveness should [in general] be delegated to man.[77]

466: If we were to place women in the heavy industries factories and place men at homes to see to the house duties, both scenarios would cause paralysis to life. And the evidence for that is what we can find in the Western life-style. Where did these problems come from, while human beings are the same human beings, man is the same man, and woman is the same woman? The answer: This is because the role and duties of the woman is taken from her and given to man, and the role and duties of man is taken from him and given to woman. That caused paralysis in the family life, and therefore problems; men began to feel increasingly alienated from their wives, and women began increasingly feeling alienated from their husbands, and the divorce rate began to increase day after day.

467: Science progresses mankind to space, but his problems lead him to divorce, collapse of the family, and the coming apart of its constituents, and marital problems. Why? Because both the man and woman relinquished some of their duties and took up the role and duties of the other, even though one is not competent for them - and success in life is based on the two parties’ competence in their respective duties.

468: They have risen woman on one aspect and have lowered her on another, and thus problems were created.

469: Islam has made woman’s expenses as part of man’s duties, irrespective of her being daughter, wife, or mother; even the makeup items come under this category, let alone accommodation, food, clothing, medicine, recreation, and the like; including the shroud required for the deceased, if the wife dies, as well as the grave and burial costs. All of these are man’s responsibility even if the wife is rich and the husband poor; but within his ability or with consideration to his financial standing.

470: Were it not for Islam’s leniency towards woman, it would have been necessary to make all the bequest go to the man.

471: If we were to abandon our intellect, as well as the teachings of Islam, it would seem logical that only man inherits the bequest. Why should we give woman part of the inheritance when man is responsible for all her expenses? However, Islam does not overlook the fact that woman may need something but would be considerate and not ask the man, and Islam does not want woman to be in this position, and thus made her a share of the bequest. This is in addition to the fact that in giving her a share of the bequest is a kind of“feel good” factor and a“condolence” , given that she is grieved by the death of her relative. With this, does Islam’s ruling about woman’s share of inheritance still constitute denying her her right, or undermining her dignity? This issue, clearly and simply, goes hand in hand with Islam’s relevant fiscal rulings, taking into account woman’s passion, given that Islam takes passion into account.

472: Woman is more passionate than man, and this passionate nature may propel her to make a haste decision on the issue of divorce, for example, but may come to regret it after cooling down. On the contrary, man’s nature does not, normally, make him erupt quickly, and when he makes a decision he normally does not do so under the influence of passion. Thus if Islam had placed the divorce decision [primarily] in woman’s hands, it would have been contrary to wisdom and her natural creation.[78]

473: The wisdom of placing divorce in man’s hands is to reduce the divorce rate, support the bonds of love between the couple, and help with the continuation of the married life.

474: Islam does not ignore woman’s dignity and choice even in the case of divorce; Islam has given her the choice and will before marriage, and the freedom that she would not marry except with the condition that she has power of attorney on her husband’s behalf in divorce. In this way she will have the right of divorce just as the husband. In its general policy, along with that, Islam encourages marriage, and declares to woman: I place before you the path of a happy life, even with the right of divorce in the husband’s hand, but at the same time, and in order for you not to feel any pressure or coercion, I will not force you onto anything, and you have the choice to lay down this precondition before marriage.

475: Islam has obligated hijab for women; in order to lessen the vices, and to strengthen the bond between the husband and wife - the family would attain tranquillity, and settle in happy and carefree environment, charged with love, affection, and harmony.

476: Islam does not prohibit any skill, knowledge, or career for woman; rather on occasions it has obligated knowledge and work, and on occasions it has recommended others. However, Islam had prohibited her from immorality, indecency and going out without hijab. Islam has also prohibited her from engaging in acts which contravene her chastity and dignity.

477: Islam is the most merciful religion history has ever known or experienced. In the case of woman, Islam considers that the family life will not be complete except through toil and hard work outside the home, and solace and endeavour inside. It has divided the task between the couple in order to strengthen the bond of love and cooperation between them. Islam assigned the outdoor to man, and the indoor to woman. The fact that Islam has assigned woman to reside and work at home, it is because woman is better suited to manage the family home - especially so when it comes to upbringing and educating the children - for she is the best for the children’s upbringing, and their physical, mental and emotional growth.

478: Islam considers that if woman takes up man’s tasks outside the house, then man must take up woman’s housework, and this will result in the wastage of competence and abilities of both; woman’s passionate quality and ability, and man’s practical and physical abilities. They will both be working, but with their roles swapped. If this happens, the result would be unsatisfactory. For this reason Islam favoured and recommended the home work for woman, and external hard work for man.[79]

479: Islam is particularly eager about society’s health and happiness; and thus considers the mixing of the two sexes inadmissible; irrespective of that being in swimming pools, or schools, cinemas, factories, clubs and societies and suchlike. Islam considers that mixing causes corruption, and society must be protected against. Except if mixing takes place with complete observance of hijab, covering, chastity and modesty.

480: The husband’s duty is to meet all the wife’s expenses, and satisfy her bodily instinct - as per Sharia. The wife’s duty is to obey the husband when leaving the house, and for intimacy. As for the housework, the wife is not obliged to do it; it is only recommended for her to do that, as a means to preserve cooperation and affection between them. Islam has made marriage conditional on her consent, and placed divorce, for social interests, in the husband’s hand - unless at the time of marriage a precondition is made that it is in her hand too.

481: Woman is not respected in the manmade law, past and present, in the world today; there is no system that respects the woman like she is respected in Islam.

482: From the economic viewpoint, Islam has guaranteed woman’s financial affairs in all cycles of her life; if she is a daughter, her expenses are met by her parents, if she is a wife, her expenses are met by her husband, and if she is a mother her expenses are met by her offspring.

483: The comprehensive social welfare and economic provision that Islam has mandated for woman facilitates great degree of comfort and sense of dignity and happiness, which is unheard of in any of the manmade laws past and present.

484: There is no economic honouring and social respect greater than that presented to woman by Islam.

485: On numerous occasions Islam stressed on and made recommendations about woman in particular and her interests and welfare, even though the rights of the husband and wife are reciprocal between them. Islam has [specifically] ordered the husbands to live with their wives on a footing of kindness and equity, whereas the holy Qur’an does not [directly] order the wives to treat their husbands kindly despite it being obligatory for them too.

486: Islam holds woman in an exalted station and a lofty rank, such that the Commander of the Faithful, Imam Ali, peace be upon him, stated that the:“woman is a flower.” It is imperative therefore that the Islamic society regards her as such, and deals with her on this basis in all aspects of life. This term from amir al-mo’mineen, peace be upon him, about woman is a precise and a beautiful term, reflecting woman’s creation and akin to her physical, psychological, and passionate nature.

487: Woman enjoys a prominent station vis-à-vis the Islamic ruler, and the extent of this status can be appreciated from the biography and policy of Allah’s Messenger and the Commander of the Faithful, peace be upon them and their holy family, during the time of their reign.

488: Let’s examine how was the Prophet’s treatment of that disbelieving woman, Soffanah bint Hatam al-Tai, who was taken captive along with the other disbelievers, who had come to fight and kill the prophet, peace be upon him and his holy family. He respected her and honoured her, gave her whatever she needed and sent her back to her tribe in the company of those she trusted most.

489: The Islamic ruler, during the reign of Allah’s Messenger and the Commander of the Faithful, peace be upon them and their holy family, respected woman and honoured her in such a way that has not been seen elsewhere in the history of the world, neither past nor present.

490: Islam honoured woman, highly cherished her, elevated her status, and allowed her to practice all the roles suitable to her, fitting and becoming to her honour, and appropriate to her nature as a female. Two things are exempt from this; one is that which does not fit her nature, for she is a“flower” , and the other for her to be taken as a cheap commodity used for corruption and indecency.

The Youth

491: I stress on the youths everywhere to consult with and benefit from the scholars in particular in their endeavour to explain and present the teachings of Islam, and in order to address the issues raised and refute the allegations made against Islam. In this way the youths would be able to realise the goals of Imam Husayn peace be upon him.

492: By every means possible we must encourage the youths to join the Husayni groups, which form the rope of salvation from ignorance and deviation, and we must be relentless in this; we should keep trying until we succeed.

493: I call on my brothers the scholars and seminary students, to express and explain the essence of the fundamentals of Islam, and refute the doubts and suspicions raised about them for the forthcoming generation of the youths.

494: There are some accusations thrown at Islam, and some of the youth who do not know Islam repeat it, saying; Islam is all prohibitions and restrictions. In response to that we would say, it is completely the opposite, because we have freedom in Islam the like of which there is none anywhere else.

495: People at this day and age, especially the youths, as well as school pupils, university students and lecturers, are in the most need for someone to tell them about the obligatory duties (wajibat) and the prohibited matters (muharramat). They have tens or rather hundreds of questions about Islam but await someone to answer them. This requires knowledge, studying, and scholarly enhancement. Not everyone can easily answer their questions, and expose oneself to replying, debating, and writing without the necessary knowledge. Rather this requires the background, preparation, and scholarly mobilisation.

496: The youth are more able to crush the Satan’s head and go against him; so they should take the initiative before Satan overcomes them; this is because salvation from Satan would be more difficult in the future. Satan knows that, and knows that if mankind reaches forty, his abilities to fight Satan weaken, except those on whom Allah shall have mercy.

497: It is imperative for us to introduce the Prophet of Islam and his Ahl al-Bayt, peace be upon them, to the male and female youths in the way they introduced themselves, and in the same way that the holy Qur’an introduced the personality of Allah’s Messenger, and the reality of Ahl al-Bayt, peace be upon them, and not through the extremists’ expressions, which emanate from the deviant groups that want to elevate the Imams beyond what they are, or take them lower than that.

498: Whoever youth you know of, care for them in whichever way that is correct. Speak to them in a lenient way, come back to talk to them time after time, and if you speak to a youth for ten times and is not drawn unto you, speak to them for the eleventh, and the twentieth, and so on. The important thing is that you don’t give up. Because whenever a youth goes astray, history itself will change, and whenever a youth becomes faithful and a truly practicing believer, then in all probability, thousands of youths will be guided through him in the future.

499: I cannot stress enough about the youths; protect them and correct their beliefs.

500: It is mandatory to pay attention to the upcoming youths. Special programs dedicated for them should be set up, they should be included in public or general programs, they should be taught the roots and branches of the Islamic religion, and its great moral teachings, and to train and educate them in the way that the Almighty Allah, His Messenger, and the Ahl al-Bayt, peace be upon them would love them to be taught, for they have been singled out by Imam Sadiq, peace be upon him, in his instructions to us.[80]

501: The youths are tomorrow’s men and women and builders of the future, and they have been singled out by the Prophet and his Ahl al-Bayt, peace be upon them, in their instructions to us.

502: There were pious, strong, and proactive young believers around the Commander of the Faithful Imam Ali, and all other Imams, Allah’s peace and blessings be upon them, and it was through them that the facts and realities of faith and the rulings of the holy Qur’an were transmitted to the succeeding generations and the ensuing times. There is a marvellous example and role model in that.

503: If we pay particular attention to the youths, and show an appropriate care and dedication for them, in terms of good and virtuous training and education, wise guidance, and direction to virtue and righteousness; then out of them there will arise good, decent, and righteous leaders, and trustworthy reformers. But this requires a comprehensive determination on behalf of all parts of the community in order to give the best results.

504: It is a requirement for all; mothers and fathers, the family and the tribe, all men and women in general, to have complete and utter dedication to the young men and women, in order for them to grow into a pious generation, and in order for them to build the future civilisation on the basis of virtue, piety, welfare, goodness, justice and fairness.

505: It is imperative that the youths in Iraq today, who will be tomorrow’s men and the future’s hope, whether they are in the seminaries, universities, or other employment, to take as role models the youths of Imam Husayn, such as Ali al-Akbar and al-Qasim ibn al-Hasan, peace be upon them, as well as his loyal companions, when facing life’s challenges, adoring themselves with faith, patience, piety, sacrifice, and self-denial.

506: It is imperative for the youths in Iraq to do their utmost to rebuild and develop Iraq economically, politically, socially, and culturally; for it is their country, and love of one’s country is part of faith.

507: During one’s youth, one has greater ability to focus, greater opportunity, and, often, has less problems and difficulties. Thus the non-married has less problems than the married one, and the married one with no children has less problems than the one with children, etc. Therefore as one progresses in life, the opportunities one has lessen, but one faces more responsibilities, and thus one should take the initiative early on to develop one’s abilities, talents, and experiences, such as public speech and writing, before it is too late.

Table of Contents

Introductory Note 11

About The Author 12

Childhood and Early Education 12

The Years of Spiritual and Intellectual Formation in Qum, 1923 To 1962 15

The Years of Struggle and Exile, 1962-1978 19

The Islamic Revolution, 1978-79 25

1979-89: First Decade of the Islamic Republic, Last Decade of the Imam’s Life 30

Notes 37

Introduction 39

Purpose of Writing the Book 39

First Hadith: Jihad of The Self 40

Verbal Translation 40

Exposition 40

First Grade 40

Contemplation 41

Will and Resolution 42

Remembrance of God, Remembering The Graces Bestowed By Him 45

The Second Stage 46

How to Regulate Human Instincts 50

How to Bridle Fancy And Imagination 50

Estimation and Appraisal 51

How to Cure Moral Maladies 57

Conclusion 58

Second Hadith: Ostentation (Riya’) 60

Riya’ In Faith or Creed 61

Difference between Knowledge and Belief 62

Sincerity in Action 66

The Value Of Human Existence As A Trustee Of Divine Honor 70

Riya’ In Worship 71

Section I 71

Riya’ In Congregational Prayers 73

An Invitation to Sincerity 75

Variation in Grades and Degrees of Qualities among Different Individuals 80

Notes 81

Third Hadith: Self-Conceit (‘Ujb) 82

‘Ujb of The Faithful 83

The ‘Ujb of The Faithless 85

Snares and Wiles of the Devil 86

The Evil Effects of ‘Ujb 87

Contempt of Others 89

The Factor of Pride 89

Self-Love as the Source of ‘Ujb 91

Notes 96

Fourth Hadith: Pride (Kibr) 97

Kinds and Degrees of Kibr 97

The Causes of Kibr 99

Spiritual and Social Harms of Pride 103

Other Causes Of Pride 106

The Punishment in The Hereafter 112

To Cure Pride, One Should Act Against Its Dictates 113

A Reminiscence of a Teacher 114

Yaqzah (Awakening) is the First Step 115

The Vicious Subtleties of the Self 116

Notes 117

Fifth Hadith: Envy (Hasad) 118

Definition of Hasad 118

Kinds of Hasad 118

The Causes and Motives of Hasad 119

Some Evil Effects of Envy 120

The Punishment of the Grave 122

The Source of Moral Corruption 124

The Practical Remedy for Envy 125

The Tradition Regarding Remission of Envy 126

Notes 127

Sixth Hadith: Love of the World 128

Exposition of the Tradition 128

Mawlana Majlisi on the Reality of the World 128

The Author’s View 129

Factors That Promote Worldliness 130

Notes 138

Seventh Hadith: Anger (Ghadhab) 139

Exposition 139

Vice of Immoderation in Anger 141

Moral Hazards of Anger 143

Its Behavioral Hazards 143

Controlling Anger 144

How to Eradicate the Roots of Anger 146

Notes 148

Eighth Hadith: Prejudice (‘Asabiyyah) 149

Exposition 149

The Evils of ‘Asabiyyah 150

A Prophetic Tradition 151

The Otherworldly Form of ‘Asabiyyah 152

A Colloquy with the Self 153

On The ‘Asabiyyahs of the Intellectuals 154

Notes 156

Ninth Hadith: Hypocrisy (Nifaq) 157

Exposition 157

Degrees of Nifaq 157

Effects of Nifaq 158

Cure of the Disease of Nifaq 160

Some Forms of Nifaq 161

Notes 164

Tenth Hadith: Desire and Hope 166

Exposition 166

1. On the Evil of Following One’s Desires 166

(B) The Qur’an and Hadith on the Evil of Submission to Desire 168

(C) On Numerousness of Desires 171

2. On The Evil Of Endless Hopes 172

(A) On The Endlessness Of Hopes 172

(B) Provisions For The Long Journey Ahead 172

Notes 174

Eleventh Hadith: Man’s God-Seeking Nature 176

Exposition 176

The Meaning of Fitrah 176

Laws of Human Nature 177

Innateness of Religious Truths 178

1. Man’s Love of Perfection 178

2. The Innateness Of Divine Attributes 181

3. Innateness of the Belief in Resurrection 182

Notes 183

Twelfth Hadith: Contemplation (Tafakkur) 184

Exposition 184

Merits of Contemplation 185

The Desirable And The Forbidden Contemplation On The Divine Essence 186

Contemplation on Creation 190

The Earth and the Sun: Two Masterpieces of Creation 191

Contemplation on the States of the Soul 192

A Conclusive Proof 195

Virtues of the Midnight Prayer 196

What is Taqwa? 199

Taqwa for the Common People 200

Notes 204

Thirteenth Hadith: Trust In God (Tawakkul) 205

Exposition 205

Tawakkul And Its Degrees 205

Difference Between Tawakkul And Rida 208

Tafwid, Tawakkul And Thiqah 209

Notes 210

Fourteenth Hadith: Fear of God 211

Exposition 211

Between Hope And Fear 211

Stages And Degrees Of Fear 213

Hope And Prayer 215

Contemplation, Fear And Hope 216

The Difference Between Hope And Delusion 217

The Opinion Of Al-Majlisi 220

Notes 220

Fifteenth Hadith: The Believer’s Trials And Tribulations 221

Exposition 221

The Meaning Of Trial 222

The Prophets And Divine Trial 224

God’s Remembrance 226

The Prophets’ Suffering 227

The World Is Not A Place Of Reward Or Punishment 230

Notes 232

Sixteenth Hadith: Patience (Sabr) 233

Exposition 233

Desire, The Source Of All Bondage 234

Sabr, The Outcome Of Freedom From Lust 239

Results Of Sabr 240

The Degrees And Levels Of Sabr 243

Notes 246

Seventeenth Hadith: Repentance (Tawbah) 247

Exposition 247

Tawbah And Postponement 248

An Important Point 249

The Essentials Of Tawbah 250

The Conditions Of Tawbah 251

The Result Of Istighfar 255

On The Interpretation Of Tawbah Nasuh 256

All Beings Are Endowed With Life And Knowledge 256

Notes 257

Eighteenth Hadith: Remembrance Of God 258

Exposition 258

The Difference Between Tafakkur And Tadhakkur 261

The Complete Dhikr 262

Some Traditions Concerning Dhikr 264

Notes 266

Nineteenth Hadith: Backbiting (Ghibah) 267

Exposition 267

The Definition Of Ghibah 268

The Social Harms Of Ghibah 275

The Cure Of This Malady 277

The Priority Of Abstinence From Permissible Ghibah 279

On The Prohibition On Listening To Ghibah 281

Al-Shahid Al-Thani’s Discourse 282

Notes 284

Twentieth Hadith: Pure Intention (Ikhlas) 285

Exposition 285

The Meaning Of ‘Test’ In Relation To God 286

Fear, Sincere Intention And Rightness Of Action 288

The Definition Of Ikhlas 291

Ikhlas Is Subsequent To Action 292

Notes 296

Twenty-First Hadith: Thankfulness (Shukr) 297

Exposition 297

A Mystical Interpretation 301

The Reality Of Shukr 303

Ignorance And Ingratitude 305

The Different Levels Of Shukr 306

The Station Of Shukr In Hadith 307

Conclusion 309

Notes 312

Twenty-Second Hadith: The Aversion For Death 313

Exposition 314

The remedy lies in you and you perceive not 315

The Reality Of Heaven And Hell 317

Notes 319

Twenty-Third Hadith: The Seekers Of Knowledge 320

Exposition 321

Section 1 323

Section 2 326

Section 3 329

Section 4 331

Notes 332

Twenty Fourth Hadith: The Classification Of Sciences 333

Exposition 333

Section 1 334

Section 2 338

Section 3 339

Section 4 342

Section 5 343

Notes 344

Twenty-Fifth Hadith: Satanic Insinuation 345

Exposition 345

A Simpler Explanation Of The Character Of Waswas 347

The Remedy For Waswas 350

Notes 353

Twenty Sixth Hadith: The Pursuit Of Knowledge 354

Exposition 354

The Path Of Knowledge And The Way To Paradise 354

An Important Point 355

The Angels’ Spreading Their Wings For The Seekers Of Knowledge 356

The Inhabitants Of The Heaven And Earth Asking Forgiveness For The Seeker Of Knowledge 358

The ‘Alim’s Superiority Over The ‘Abid 360

The Ulama Being The Heirs Of The Prophets 363

Notes 363

Twenty-Seventh Hadith: Prayer And Concentration 365

Exposition 365

The Significance Of Prayer 366

The Various Levels Of Concentration 371

Attention To Worship 372

Attention To The Worshipped One 373

The Incarnation Of Works In The Hereafter 375

Worship And Freedom From Need 382

A Last Point 384

Notes 385

Twenty-Eighth Hadith: Meeting God 386

Exposition 386

Liqa’ Allah And Its Character 388

Death-The Moment Of Truth 393

The Significance Of ‘Love’ And ‘Hate’ When Ascribed To God 397

Notes 398

Twenty-Ninth Hadith: The Prophet’s Counsel To ‘Ali 400

Preface 402

The Evils of Lying 403

The Meaning of Wara’ and its Levels 405

The Evils Of Treachery And The Meaning Of Trustworthiness 407

Concerning Some Divine Trusts 411

And it is said in a well-known hadith qudsi 411

The Fear Of God Almighty 413

The Disparity of People in Observing The Divine Presence 414

And if you know that He indeed sees you 415

The Virtues Of Lamentation 415

Doubts Regarding Disproportionate Award 416

Concerning the Number of the Naw'afil 418

Concerning the Istihbab of Fasting on Three Days in Every Month 419

On the Merit of Sadaqah 420

Another Point 422

One of the Secrets of Sadaqah 423

A Complementary Note 423

Conclusion 424

On the Merit of the Nightly Prayer 424

Concerning al-Salat al-Wusta 425

On the Merits of Reciting the Qur'an 427

Concerning the Effect of Worship on Youth 429

On the Etiquette of Qira'ah 429

On Sincerity in Reading 431

Concerning the Meaning of Tartil 433

On Raising The Hands In Prayer And Turning Them 434

The Secret Behind The Raising Of The Hands 435

A Warning Concerning One Of The Satanic Ruses 437

The Merit Of Brushing The Teeth 437

Moral Virtues And Vices 438

Notes 442

Thirtieth Hadith: The Kinds of Hearts 446

Exposition 446

Reforming The Heart 447

The Basis for The Classification Of The Hearts 448

The Reason Why the Kinds of Hearts Are Confined To the Four 449

The States of The Hearts 450

The Luminosity of the Believer’s Heart 450

Explanation of the Believer’s Being on the Straight Path 450

Some Stratagems Of Satan 452

The Hypocrite’s Heart And The Difference Between It And The Believer’s Heart 453

Neglect Of The Truth Results In The Inversion Of The Heart 454

Notes 455

Thirty-First Hadith: The Indescribability of God, The Prophet, And The Imams 457

Exposition 457

The Indescribability Of God 458

Impossibility Of Knowing The Reality Of The Names And The Attributes 461

Knowledge Of The Spiritual Reality Of The Prophets And The Awliya’ Is Unattainable Through Rational Thought 461

The Waiting Of ‘The Seven Hijabs’ Mentioned In Relation To The Prophet 463

The Delegation (Tafwid) Of The Affair To The Messenger Of God (S), As Indicated By This And Many Other Traditions 465

Brief Allusion To The Meaning Of Tafwid 467

Reality Of ‘Ismah 469

The Indescribability of Faith 470

Notes 471

Thirty-Second Hadith: Conviction In Faith 473

Exposition 473

Section 1 473

Reconciling Traditions Concerning Livelihood Being Apportioned And Traditions Exhorting Effort 474

Section 2: The Signs Or Soundness Or Conviction 475

The Twofold Classes Of The People 476

Section 3: The Views Of The Mu’tazilah And The Asha’irah And The Correct Position 477

Last Section 478

Notes 479

Thirty-Third Hadith: Wilayah And Works 480

Exposition 480

Explanation Of Absence Of Contradiction Between Traditions That Exhort One To Perform 481

‘Ibadah And Abstain From Sins And Other Traditions Which Apparently Conflict With Them 481

Wilayah Of The Ahl Al-Bayt, The Condition For Acceptability Of Works 489

Notes 490

Thirty-Fourth Hadith: The Station of The Faithful Before God 492

Exposition 492

A Noteworthy Point 495

Interpretation Of The ‘Hesitation’ Ascribed To God 495

An ‘Irfani Explanation 496

Another Interpretation Of The Tradition Of Hesitation 498

God’s Reforming Of The State Of The Faithful Through Poverty And Wealth 499

The Nearness Relating To Obligatory And Supererogatory Acts And Their Result, In Accordance With The Approach Of The Wayfarers 500

The Secret Of The Variance Among The Prophets In Respect Of Prophethood 502

A Citation From The Most August Shaykh Baha’i 503

A Citation From Khwajah Tusi 504

Concluding Note 504

Notes 505

Thirty-Fifth Hadith: God And Man, Good And Evil 507

Exposition 507

Two Stations Of Divine Names 507

An Allusion To The Topic Of Jabr And Tafwid 509

God, the Exalted, is not Answerable Concerning what He does and other Existents are Answerable 511

Notes 513

Thirty-Sixth Hadith: The Attributes Of God 514

Exposition 514

The Identity of God’s Attributes with His Essence 515

The Statements Of The Philosophers On The Division Of Divine Attributes 516

The Identity Of The Attributes With The Sacred Essence 517

The Priority Of Knowledge To Creation 518

The Meaning Of Hearing And Sight In Relation To God 520

Character Of The Relation Of God’s Knowledge To The Knowables 523

The Criterion Relating To Positive And Negative Attributes 525

Notes 527

Thirty-Seventh Hadith: The Knowledge Of God 528

Exposition 528

Traditions Dealing With The Higher Teachings Should Not Be Interpreted In A Plebeian Sense 533

Notes 535

Thirty-Eighth Hadith: The Meaning Of God’s Creation Of Adam In His Image 536

Exposition 536

Adam Is The Complete Manifestation Of God And The Greatest Name Of God 539

Notes 542

Thirty-Ninth Hadith: Good And Evil 543

Exposition 543

The Reality Of Good And Evil 544

The Relation Of Good And Evil To Creation And The Occurrence Of Evil In The Divine Ordainments (Qada) 546

God’s Carrying Out Good And Evil Acts At The Hands Of The Servants 548

Notes 551

Fortieth Hadith: Exegesis of Surat Al-Tawhid and Some Verses of Surat Al-Hadid 552

Exposition 552

A Hint Concerning The Exegesis Of Surat Al-Tawhid 553

A Hint Concerning Bismillah 554

A Brief Hint Concerning the Exegesis of the Noble Verses of Surat Al-Hadid Until The Words ‘Alimun Bi Dhatis-Sudur 556

Conclusion 562

Notes 562

Prayer and Epilogue 564

Notes 564

Introductory Note

The original work in Persian, recently published under the title “Arba’in, ya chihil hadith” was written by Imam al-Khumayni forty-six years ago and was completed in the month of Muharram 1358 (April-May, 1939).

The manuscript of this work, together with that of two other unpublished works of the author, Sharh Du’ae sahar, and Adab al-salat, were recovered from the library of the late Ayatullah Akhund al-Hamadani. All the three works have now been published.

Table of Contents

Introductory Note 11

About The Author 12

Childhood and Early Education 12

The Years of Spiritual and Intellectual Formation in Qum, 1923 To 1962 15

The Years of Struggle and Exile, 1962-1978 19

The Islamic Revolution, 1978-79 25

1979-89: First Decade of the Islamic Republic, Last Decade of the Imam’s Life 30

Notes 37

Introduction 39

Purpose of Writing the Book 39

First Hadith: Jihad of The Self 40

Verbal Translation 40

Exposition 40

First Grade 40

Contemplation 41

Will and Resolution 42

Remembrance of God, Remembering The Graces Bestowed By Him 45

The Second Stage 46

How to Regulate Human Instincts 50

How to Bridle Fancy And Imagination 50

Estimation and Appraisal 51

How to Cure Moral Maladies 57

Conclusion 58

Second Hadith: Ostentation (Riya’) 60

Riya’ In Faith or Creed 61

Difference between Knowledge and Belief 62

Sincerity in Action 66

The Value Of Human Existence As A Trustee Of Divine Honor 70

Riya’ In Worship 71

Section I 71

Riya’ In Congregational Prayers 73

An Invitation to Sincerity 75

Variation in Grades and Degrees of Qualities among Different Individuals 80

Notes 81

Third Hadith: Self-Conceit (‘Ujb) 82

‘Ujb of The Faithful 83

The ‘Ujb of The Faithless 85

Snares and Wiles of the Devil 86

The Evil Effects of ‘Ujb 87

Contempt of Others 89

The Factor of Pride 89

Self-Love as the Source of ‘Ujb 91

Notes 96

Fourth Hadith: Pride (Kibr) 97

Kinds and Degrees of Kibr 97

The Causes of Kibr 99

Spiritual and Social Harms of Pride 103

Other Causes Of Pride 106

The Punishment in The Hereafter 112

To Cure Pride, One Should Act Against Its Dictates 113

A Reminiscence of a Teacher 114

Yaqzah (Awakening) is the First Step 115

The Vicious Subtleties of the Self 116

Notes 117

Fifth Hadith: Envy (Hasad) 118

Definition of Hasad 118

Kinds of Hasad 118

The Causes and Motives of Hasad 119

Some Evil Effects of Envy 120

The Punishment of the Grave 122

The Source of Moral Corruption 124

The Practical Remedy for Envy 125

The Tradition Regarding Remission of Envy 126

Notes 127

Sixth Hadith: Love of the World 128

Exposition of the Tradition 128

Mawlana Majlisi on the Reality of the World 128

The Author’s View 129

Factors That Promote Worldliness 130

Notes 138

Seventh Hadith: Anger (Ghadhab) 139

Exposition 139

Vice of Immoderation in Anger 141

Moral Hazards of Anger 143

Its Behavioral Hazards 143

Controlling Anger 144

How to Eradicate the Roots of Anger 146

Notes 148

Eighth Hadith: Prejudice (‘Asabiyyah) 149

Exposition 149

The Evils of ‘Asabiyyah 150

A Prophetic Tradition 151

The Otherworldly Form of ‘Asabiyyah 152

A Colloquy with the Self 153

On The ‘Asabiyyahs of the Intellectuals 154

Notes 156

Ninth Hadith: Hypocrisy (Nifaq) 157

Exposition 157

Degrees of Nifaq 157

Effects of Nifaq 158

Cure of the Disease of Nifaq 160

Some Forms of Nifaq 161

Notes 164

Tenth Hadith: Desire and Hope 166

Exposition 166

1. On the Evil of Following One’s Desires 166

(B) The Qur’an and Hadith on the Evil of Submission to Desire 168

(C) On Numerousness of Desires 171

2. On The Evil Of Endless Hopes 172

(A) On The Endlessness Of Hopes 172

(B) Provisions For The Long Journey Ahead 172

Notes 174

Eleventh Hadith: Man’s God-Seeking Nature 176

Exposition 176

The Meaning of Fitrah 176

Laws of Human Nature 177

Innateness of Religious Truths 178

1. Man’s Love of Perfection 178

2. The Innateness Of Divine Attributes 181

3. Innateness of the Belief in Resurrection 182

Notes 183

Twelfth Hadith: Contemplation (Tafakkur) 184

Exposition 184

Merits of Contemplation 185

The Desirable And The Forbidden Contemplation On The Divine Essence 186

Contemplation on Creation 190

The Earth and the Sun: Two Masterpieces of Creation 191

Contemplation on the States of the Soul 192

A Conclusive Proof 195

Virtues of the Midnight Prayer 196

What is Taqwa? 199

Taqwa for the Common People 200

Notes 204

Thirteenth Hadith: Trust In God (Tawakkul) 205

Exposition 205

Tawakkul And Its Degrees 205

Difference Between Tawakkul And Rida 208

Tafwid, Tawakkul And Thiqah 209

Notes 210

Fourteenth Hadith: Fear of God 211

Exposition 211

Between Hope And Fear 211

Stages And Degrees Of Fear 213

Hope And Prayer 215

Contemplation, Fear And Hope 216

The Difference Between Hope And Delusion 217

The Opinion Of Al-Majlisi 220

Notes 220

Fifteenth Hadith: The Believer’s Trials And Tribulations 221

Exposition 221

The Meaning Of Trial 222

The Prophets And Divine Trial 224

God’s Remembrance 226

The Prophets’ Suffering 227

The World Is Not A Place Of Reward Or Punishment 230

Notes 232

Sixteenth Hadith: Patience (Sabr) 233

Exposition 233

Desire, The Source Of All Bondage 234

Sabr, The Outcome Of Freedom From Lust 239

Results Of Sabr 240

The Degrees And Levels Of Sabr 243

Notes 246

Seventeenth Hadith: Repentance (Tawbah) 247

Exposition 247

Tawbah And Postponement 248

An Important Point 249

The Essentials Of Tawbah 250

The Conditions Of Tawbah 251

The Result Of Istighfar 255

On The Interpretation Of Tawbah Nasuh 256

All Beings Are Endowed With Life And Knowledge 256

Notes 257

Eighteenth Hadith: Remembrance Of God 258

Exposition 258

The Difference Between Tafakkur And Tadhakkur 261

The Complete Dhikr 262

Some Traditions Concerning Dhikr 264

Notes 266

Nineteenth Hadith: Backbiting (Ghibah) 267

Exposition 267

The Definition Of Ghibah 268

The Social Harms Of Ghibah 275

The Cure Of This Malady 277

The Priority Of Abstinence From Permissible Ghibah 279

On The Prohibition On Listening To Ghibah 281

Al-Shahid Al-Thani’s Discourse 282

Notes 284

Twentieth Hadith: Pure Intention (Ikhlas) 285

Exposition 285

The Meaning Of ‘Test’ In Relation To God 286

Fear, Sincere Intention And Rightness Of Action 288

The Definition Of Ikhlas 291

Ikhlas Is Subsequent To Action 292

Notes 296

Twenty-First Hadith: Thankfulness (Shukr) 297

Exposition 297

A Mystical Interpretation 301

The Reality Of Shukr 303

Ignorance And Ingratitude 305

The Different Levels Of Shukr 306

The Station Of Shukr In Hadith 307

Conclusion 309

Notes 312

Twenty-Second Hadith: The Aversion For Death 313

Exposition 314

The remedy lies in you and you perceive not 315

The Reality Of Heaven And Hell 317

Notes 319

Twenty-Third Hadith: The Seekers Of Knowledge 320

Exposition 321

Section 1 323

Section 2 326

Section 3 329

Section 4 331

Notes 332

Twenty Fourth Hadith: The Classification Of Sciences 333

Exposition 333

Section 1 334

Section 2 338

Section 3 339

Section 4 342

Section 5 343

Notes 344

Twenty-Fifth Hadith: Satanic Insinuation 345

Exposition 345

A Simpler Explanation Of The Character Of Waswas 347

The Remedy For Waswas 350

Notes 353

Twenty Sixth Hadith: The Pursuit Of Knowledge 354

Exposition 354

The Path Of Knowledge And The Way To Paradise 354

An Important Point 355

The Angels’ Spreading Their Wings For The Seekers Of Knowledge 356

The Inhabitants Of The Heaven And Earth Asking Forgiveness For The Seeker Of Knowledge 358

The ‘Alim’s Superiority Over The ‘Abid 360

The Ulama Being The Heirs Of The Prophets 363

Notes 363

Twenty-Seventh Hadith: Prayer And Concentration 365

Exposition 365

The Significance Of Prayer 366

The Various Levels Of Concentration 371

Attention To Worship 372

Attention To The Worshipped One 373

The Incarnation Of Works In The Hereafter 375

Worship And Freedom From Need 382

A Last Point 384

Notes 385

Twenty-Eighth Hadith: Meeting God 386

Exposition 386

Liqa’ Allah And Its Character 388

Death-The Moment Of Truth 393

The Significance Of ‘Love’ And ‘Hate’ When Ascribed To God 397

Notes 398

Twenty-Ninth Hadith: The Prophet’s Counsel To ‘Ali 400

Preface 402

The Evils of Lying 403

The Meaning of Wara’ and its Levels 405

The Evils Of Treachery And The Meaning Of Trustworthiness 407

Concerning Some Divine Trusts 411

And it is said in a well-known hadith qudsi 411

The Fear Of God Almighty 413

The Disparity of People in Observing The Divine Presence 414

And if you know that He indeed sees you 415

The Virtues Of Lamentation 415

Doubts Regarding Disproportionate Award 416

Concerning the Number of the Naw'afil 418

Concerning the Istihbab of Fasting on Three Days in Every Month 419

On the Merit of Sadaqah 420

Another Point 422

One of the Secrets of Sadaqah 423

A Complementary Note 423

Conclusion 424

On the Merit of the Nightly Prayer 424

Concerning al-Salat al-Wusta 425

On the Merits of Reciting the Qur'an 427

Concerning the Effect of Worship on Youth 429

On the Etiquette of Qira'ah 429

On Sincerity in Reading 431

Concerning the Meaning of Tartil 433

On Raising The Hands In Prayer And Turning Them 434

The Secret Behind The Raising Of The Hands 435

A Warning Concerning One Of The Satanic Ruses 437

The Merit Of Brushing The Teeth 437

Moral Virtues And Vices 438

Notes 442

Thirtieth Hadith: The Kinds of Hearts 446

Exposition 446

Reforming The Heart 447

The Basis for The Classification Of The Hearts 448

The Reason Why the Kinds of Hearts Are Confined To the Four 449

The States of The Hearts 450

The Luminosity of the Believer’s Heart 450

Explanation of the Believer’s Being on the Straight Path 450

Some Stratagems Of Satan 452

The Hypocrite’s Heart And The Difference Between It And The Believer’s Heart 453

Neglect Of The Truth Results In The Inversion Of The Heart 454

Notes 455

Thirty-First Hadith: The Indescribability of God, The Prophet, And The Imams 457

Exposition 457

The Indescribability Of God 458

Impossibility Of Knowing The Reality Of The Names And The Attributes 461

Knowledge Of The Spiritual Reality Of The Prophets And The Awliya’ Is Unattainable Through Rational Thought 461

The Waiting Of ‘The Seven Hijabs’ Mentioned In Relation To The Prophet 463

The Delegation (Tafwid) Of The Affair To The Messenger Of God (S), As Indicated By This And Many Other Traditions 465

Brief Allusion To The Meaning Of Tafwid 467

Reality Of ‘Ismah 469

The Indescribability of Faith 470

Notes 471

Thirty-Second Hadith: Conviction In Faith 473

Exposition 473

Section 1 473

Reconciling Traditions Concerning Livelihood Being Apportioned And Traditions Exhorting Effort 474

Section 2: The Signs Or Soundness Or Conviction 475

The Twofold Classes Of The People 476

Section 3: The Views Of The Mu’tazilah And The Asha’irah And The Correct Position 477

Last Section 478

Notes 479

Thirty-Third Hadith: Wilayah And Works 480

Exposition 480

Explanation Of Absence Of Contradiction Between Traditions That Exhort One To Perform 481

‘Ibadah And Abstain From Sins And Other Traditions Which Apparently Conflict With Them 481

Wilayah Of The Ahl Al-Bayt, The Condition For Acceptability Of Works 489

Notes 490

Thirty-Fourth Hadith: The Station of The Faithful Before God 492

Exposition 492

A Noteworthy Point 495

Interpretation Of The ‘Hesitation’ Ascribed To God 495

An ‘Irfani Explanation 496

Another Interpretation Of The Tradition Of Hesitation 498

God’s Reforming Of The State Of The Faithful Through Poverty And Wealth 499

The Nearness Relating To Obligatory And Supererogatory Acts And Their Result, In Accordance With The Approach Of The Wayfarers 500

The Secret Of The Variance Among The Prophets In Respect Of Prophethood 502

A Citation From The Most August Shaykh Baha’i 503

A Citation From Khwajah Tusi 504

Concluding Note 504

Notes 505

Thirty-Fifth Hadith: God And Man, Good And Evil 507

Exposition 507

Two Stations Of Divine Names 507

An Allusion To The Topic Of Jabr And Tafwid 509

God, the Exalted, is not Answerable Concerning what He does and other Existents are Answerable 511

Notes 513

Thirty-Sixth Hadith: The Attributes Of God 514

Exposition 514

The Identity of God’s Attributes with His Essence 515

The Statements Of The Philosophers On The Division Of Divine Attributes 516

The Identity Of The Attributes With The Sacred Essence 517

The Priority Of Knowledge To Creation 518

The Meaning Of Hearing And Sight In Relation To God 520

Character Of The Relation Of God’s Knowledge To The Knowables 523

The Criterion Relating To Positive And Negative Attributes 525

Notes 527

Thirty-Seventh Hadith: The Knowledge Of God 528

Exposition 528

Traditions Dealing With The Higher Teachings Should Not Be Interpreted In A Plebeian Sense 533

Notes 535

Thirty-Eighth Hadith: The Meaning Of God’s Creation Of Adam In His Image 536

Exposition 536

Adam Is The Complete Manifestation Of God And The Greatest Name Of God 539

Notes 542

Thirty-Ninth Hadith: Good And Evil 543

Exposition 543

The Reality Of Good And Evil 544

The Relation Of Good And Evil To Creation And The Occurrence Of Evil In The Divine Ordainments (Qada) 546

God’s Carrying Out Good And Evil Acts At The Hands Of The Servants 548

Notes 551

Fortieth Hadith: Exegesis of Surat Al-Tawhid and Some Verses of Surat Al-Hadid 552

Exposition 552

A Hint Concerning The Exegesis Of Surat Al-Tawhid 553

A Hint Concerning Bismillah 554

A Brief Hint Concerning the Exegesis of the Noble Verses of Surat Al-Hadid Until The Words ‘Alimun Bi Dhatis-Sudur 556

Conclusion 562

Notes 562

Prayer and Epilogue 564

Notes 564

Introductory Note

The original work in Persian, recently published under the title “Arba’in, ya chihil hadith” was written by Imam al-Khumayni forty-six years ago and was completed in the month of Muharram 1358 (April-May, 1939).

The manuscript of this work, together with that of two other unpublished works of the author, Sharh Du’ae sahar, and Adab al-salat, were recovered from the library of the late Ayatullah Akhund al-Hamadani. All the three works have now been published.