Alhassanain(p) Network for Heritage and Islamic Thought

Table of Contents

[5] 1

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 1

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (1) 1

1- بَابُ طِينَةِ الْمُؤْمِنِ وَ الْكَافِرِ 1

Chapter 1 – The clay of the Momin (Believer) and the disbeliever (Kafir) 1

2- بَابٌ آخَرُ مِنْهُ وَ فِيهِ زِيَادَةُ وُقُوعِ التَّكْلِيفِ اَلْأَوَّلِ 6

Chapter 2 – Another Chapter from it, and in it is an increase – Occurrence of the first Mandate 6

3- بَابٌ آخَرُ مِنْهُ 8

Chapter 3 – Another Chapter from it 9

4- بَابُ أَنَّ رَسُولَ اللهِّ (صَلَّى اَللَّهُ عَلَيْهِ وَآلِهِ) أَوَّل مَنْ أَجَابَ وَ أَقَرَّ لِلهِّ عَزَّ وَ جَلَّ بِالرُّبُوبِيَّةِ 13

Chapter 4 – Rasool-Allah^saww was the first one to answer and acknowledge to Allah^azwj Mighty and Majestic with the Lordship 14

5- بَابُ كَيْفَ أَجَابُوا وَ هُمْ ذَرٌّ 16

Chapter 5 – How did they answer and they were particles 16

6- بَابُ فِطْرَةِ الْخَلْقِ عَلَى التَّوْحِيدِ 16

Chapter 6 – Nature of the creatures is uon the Oneness (Tawheed) 16

7- بَابُ كَوْنِ الْمُؤْمِنِ فِي صُلْبِ الْكَافِرِ 18

Chapter 7 – Coming into being of the Believer into the back of the disbeliever 18

8- بَابُ إِذَا أَرَادَ اللهُ عَزَّ وَجَلَّ أَنْ يَخْلُقَ الْمُؤْمِنَ 19

Chapter 8 – When Allah^azwj Mighty and Majestic Intended to Create the Believer 19

9- بَابٌ فِي أَنَّ الصِّبْغَةَ هِيَ الْإِسْلَامُ 19

Chapter 9 – Regarding the dyeing – it is Al-Islām 19

10- بَابٌ فِي أَنَّ السَّكِينَةَ هِيَ الْإِيمَانُ 20

Chapter 10 – Regarding the tranquility (Re 48: 4) – it is the faith 20

11- بَابُ الْإِخْلَاصِ 22

Chapter 11 – The sincerity 22

12- بَابُ الشَّرَائِعِ 24

Chapter 12 – The Laws 24

13- بَابُ دَعَائِمِ الْإِسْلَامِ 26

Chapter 13 – The Pillars of Al-Islām 26

14- بَابُ أَنَّ الْإِسْلَامَ يُحْقَنُ بِهِ الدَّمُ وَ تُؤَدَّى بِهِ الْأمَانَةُ وَ أَنَّ الثَّوَابَ عَلَى الْإِيمَانِ 36

Chapter 14 – Al-Islām, the blood is saved by it, and the entrustments are paid by it, and that the Rewards are based upon the faith 36

15- بَابُ أَنَّ الْإِيمَانَ يَشْرَكُ الْإِسْلَامَ وَ الْإِسْلَامَ لَا يَشْرَكُ الْإِيمَانَ 38

Chapter 15 – The Emān (belief) contains the Islām, but the Islām doest not contain the Emān (belief) 38

16- بَابٌ آخَرُ مِنْهُ وَ فِيهِ أَنَّ الْإِسْلَامَ قَبْلَ الْإِيمَانِ 41

Chapter 16 – Another Chapter from it, and in it is that the Islām is before the Emān 41

17- بَابٌ 43

Chapter 17 – A Chapter 43

Notes 54

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 56

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (2) 56

18- بَابٌ فِي أَنَّ الْإِيمَانَ مَبْثُوثٌ لِجَوَارِحِ الْبَدَنِ كُلِّهَا 56

Chapter 18 - Regarding that the Emān (belief) spreads out to the parts of the body, all of them 56

19- بَابُ السَّبْقِ إِلَى الْإِيمَانِ 68

Chapter 19 – The preceding (racing) to the Emān 68

20- بَابُ دَرَجَاتِ الْإِيمَانِ 70

Chapter 20 – Levels of the Emān 70

21- بَابٌ آخَرُ مِنْهُ 74

Chapter 21 – Another chapter from it 74

22- بَابُ نِسْبَةِ الْإِسْلَامِ 76

Chapter 22 – Ascription of Al-Islām 76

23- بَابُ خِصَالِ الْمُؤْمِنِ 78

Chapter 23 – Characteristics of the’Momin’ (Believer) 78

24- بَابٌ 81

Chapter 24 – A Chapter 81

25- بَابُ صِفَةِ الْإِيمَانِ 83

Chapter 25 – Description of the Emān 83

26- بَابُ فَضْلِ الْإِيمَانِ عَلَى الْإِسْلَامِ وَ الْيَقِينِ عَلَى الْإِيمَانِ 85

Chapter 26 – Superiority of the Emān over Al-Islām, and the (superiority of the) conviction over the Emān 85

27- بَابُ حَقِيقَةِ الْإِيمَانِ وَ الْيَقِينِ 87

Chapter 27 – The reality of the Emān and’ الْيَقِينَ ’ (Yaqeen - the conviction) 87

28- بَابُ التَّفَكُّرِ 90

Chapter 28 – The’ التَّفَكُّرِ ’ Contemplation 90

29- بَابُ الْمَكَارِمِ 92

Chapter 29 – The Nobilities 92

30- بَابُ فَضْلِ الْيَقِينِ 94

Chapter 30 – Superiority of the conviction 94

31- بَابُ الرِّضَا بِالْقَضَاءِ 99

Chapter 31 – Satisfaction with the Judgement (of Allah^azwj ) 99

32- بَابُ التَّفْوِيضِ إِلَى اللهِّ وَ التَّوَكُّلِ عَلَيْهِ 104

Chapter 32 – The delegating (of matters) to Allah^azwj and the reliance upon Him^azwj 104

Notes 110

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 112

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (3) 112

33- بَابُ الْخَوْفِ وَ الرَّجَاءِ 112

Chapter 33 – The fear and the hope 112

34- بَابُ حُسْنِ الظَّنِّ بِاللهِّ عَزَّ وَ جَل 118

Chapter 34 – Goodly thoughts about Allah^azwj Mighty and Majestic 118

35- بَابُ الِاعْتِرَافِ بِالتَّقْصِيرِ‌ 119

Chapter 35 – The acknowledgement of the deficiency 119

36- بَابُ الطَّاعَةِ وَ التَّقْوَى 121

Chapter 36 – The obedience and the piety 121

37- بَابُ الْوَرَعِ 125

Chapter 37 – The devoutness 125

38- بَابُ الْعِفَّةِ 130

Chapter 38 – The Chastity 130

39- بَابُ اجْتِنَابِ ا لمَحَارِمِ 131

Chapter 39 – Keeping aloof from the Prohibitions 131

40- بَابُ أَدَاءِ الْفَرَائِضِ 133

Chapter 40 – Performing of the Obligations 133

41- بَابُ اسْتِوَاءِ الْعَمَلِ وَ الْمُدَاوَمَةِ عَلَيْهِ 134

Chapter 41 – Regularity of the deed and the persistence upon it 134

42- بَابُ الْعِبَادَةِ 136

Chapter 42 – The worship 136

43- بَابُ النِّيَّةِ 138

Chapter 43 – The Intention 138

44- بَاب 140

Chapter 44 – A Chapter 140

45- بَابُ الِإقْتِصَادِ فِي الْعِبَادَةِ 140

Chapter 45 – The moderation in the worship 140

46- بَابُ مَنْ بَلَغَهُ ثَوَابَ مِنَ اللهِّ عَلَى عَمَل 142

Chapter 46 – The one to whom reaches that there is a Reward from Allah^azwj upon a (particular) deed 142

47- بابُ الصَّبْرِ 143

Chapter 47 – The Patience 143

48- بَابُ الشُّكْرِ 153

Chapter 48 – The Gratefulness 153

Notes 163

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 166

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (4) 166

49- بَابُ حُسْنِ الْخُلُقِ 166

Chapter 49 – The Good Manners 166

50- بَابُ حُسْنِ الْبِشْرِ 171

Chapter 50 – The goodly cheerfulness 171

51- بَابُ الصِّدْقِ وَ أَدَاءِ الْأمَانَةِ 173

Chapter 51 – The truthfulness and the repayment of the entrustments 173

52- بَابُ الْحَيَاءِ 176

Chapter 52 – The’Hiyā’ Bashfulness 176

53- بَابُ الْعَفْوِ 177

Chapter 53 – The Pardoning 177

54- بَابُ كَظْمِ الْغَيْظِ 180

Chapter 54 – Suppressing the anger 180

55- بَابُ الْحِلْمِ 184

Chapter 55 – The Forbearance 184

56- بَابُ الصَّمْتِ وَ حِفْظِ اللِّسَانِ 186

Chapter 56 – The silence and preservation of the tongue 186

57- بَابُ الْمُدَارَاةِ 192

Chapter 57 – The Politeness 192

58- بَابُ الرِّفْقِ 194

Chapter 58 – The Kindness 194

59- بَابُ التَّوَاضُعِ 197

Chapter 59 – The Humbleness 197

60- بَابُ الْحُبِّ فِي اللهِّ وَ الْبُغْضِ فِي اللهَّ 203

Chapter 60 – The love regarding Allah^azwj and the hatred regarding Allah^azwj 203

Notes 209

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 212

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (5) 212

61- بَابُ ذَمِّ الدُّنْيَا وَ الزُّهْدِ فِيهَا 212

Chapter 61 – Condemning the world and (adopting) the ascetism in it 212

62- بَابٌ 226

Chapter 62 – A Chapter 226

63- بَابُ الْقَنَاعَةِ 226

Chapter 63 – The Contentment 226

64- بَابُ الْكَفَافِ 230

Chapter 64 – The Subsistence 230

65- بَابُ تَعْجِيلِ فِعْلِ الْخَيْرِ 233

Chapter 65 – Hastening the doing of the good 233

66- بَابُ الْإِنْصَافِ وَ الْعَدْلِ 235

Chapter 66 – The fairness and the justice 235

67- بَابُ الِ إ سْتِغْنَاءِ عَنِ النَّاسِ 242

Chapter 67 – The self-sufficiency from the people 242

68- بَابُ صِلَةِ الرَّحِمِ 244

Chapter 68 – Goodly relationship with the relatives 244

69- بَابُ الْبِرِّ بِالْوَالِدَيْنِ 255

Chapter 69 – The righteousness with the parents 255

Notes 266

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 269

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (6) 269

70- بَابُ الِاهْتِمَامِ بِأُمُورِ الْمُسْلِمِينَ وَالنَّصِيحَةِ لَهُمْ وَنَفْعِهِمْ‌ 269

Chapter 70 – The concern with the affairs of the Muslims, and the advising to them, and benefitting them 269

71- بَابُ إِجْلَالِ الْكَبِيرِ‌ 271

Chapter 71 – Respecting the aged 271

72- بَابُ أُخُوَّةِ الْمُؤْمِنِينَ بَعْضِهِمْ لِبَعْضٍ 272

Chapter 72 – Brotherhood of the Momineen with each other 272

73- بَابٌ فِيمَا يُوجِبُ الْحَقَّ لِمَنِ انْتَحَلَ الْإِيمَانَ وَيَنْقُضُهُ 275

Chapter 73 – Regarding what Obligates the right for the one who arrogates the belief and repudiates it 275

74- بَابٌ فِي أَنَّ التَّوَاخِيَ لَمْ يَقَعْ عَلَى الدِّينِ وَإِنَّمَا هُوَ التَّعَارُفُ 276

Chapter 74 – Regarding, that the brotherhood does not yet occur upon the Religion, and rather it is the recognition (of Al Wilayah) 276

75- بَابُ حَقِّ الْمُؤْمِنِ عَلى أَخِيهِ وَأَدَاءِ حَقِّهِ‌ 277

Chapter 75 – The rights of the Momin upon his brother and the fulfilling of his rights 277

76- بَابُ التَّرَاحُمِ وَالتَّعَاطُفِ‌ 286

Chapter 76 – The Compassion and the Sympathy 286

77- بَابُ زِيَارَةِ الْإِخْوَانِ‌ 287

Chapter 77 – Visiting the brethren 287

78- بَابُ الْمُصَافَحَةِ‌ 293

Chapter 78 – The Handshake 293

79- بَابُ الْمُعَانَقَةِ‌ 301

Chapter 79 – The Embracing 301

80- بَابُ التَّقْبِيلِ‌ 302

Chapter 80 – The Kissing 302

81- بَابُ تَذَاكُرِ الْإِخْوَانِ‌ 304

Chapter 81 – Remembering the brethren 304

82- بَابُ إِدْخَالِ السُّرُورِ عَلَى الْمُؤْمِنِ 307

Chapter 82 – Causing the gladness to enter upon the Momineen 307

83- بَابُ قَضَاءِ حَاجَةِ الْمُؤْمِنِ‌ 315

Chapter 83 – Fulfilling the need of the Momin 315

Notes 322

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 325

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (7) 325

84- بَابُ السَّعْيِ فِي حَاجَةِ الْمُؤْمِنِ‌ 325

Chapter 84 – The striving regarding a need of the Momin 325

85- بَابُ تَفْرِيجِ كَرْبِ الْمُؤْمِنِ 328

Chapter 85 – Relieving the suffering of the Momin 328

86- بَابُ إِطْعَامِ الْمُؤْمِنِ‌ 330

Chapter 86 – Feeding the Momin 330

87- بَابُ مَنْ كَسَا مُؤْمِناً‌ 336

Chapter 87 – The one who clothes a Momin 336

88- بَابٌ فِي إِلْطَافِ الْمُؤْمِنِ وَإِكْرَامِهِ‌ 337

Chapter 88 – Regarding kindness to the Momin and honouring him 337

89- بَابٌ فِي خِدْمَتِهِ 340

Chapter 89 – Regarding serving him (the Momin) 340

90- بَابُ نَصِيحَةِ الْمُؤْمِنِ‌ 341

Chapter 90 – Advising the Momin 341

91- بَابُ الْإِصْلَاحِ بَيْنَ النَّاسِ‌ 342

Chapter 91 – The Reconciliation between the people 342

92- بَابٌ فِي إِحْيَاءِ الْمُؤْمِنِ‌ 344

Chapter 92 – Regarding revival of the Momin 344

93- بَابٌ فِي الدُّعَاءِ لِلْأَهْلِ إِلَى الْإِيمَانِ‌ 345

Chapter 93 – Regarding the inviting the people to the Emān 345

94- بَابٌ فِي تَرْكِ دُعَاءِ النَّاسِ‌ 346

Chapter 94 – Regarding leaving out inviting the people 346

95- بَابُ أَنَّ اللهَ إِنَّمَا يُعْطِي الدِّينَ مَنْ يُحِبُّهُ‌ 349

Chapter 95 – Allah^azwj , rather, Gives the Religion to the one whom He^azwj Loves 349

96- بَابُ سَلَامَةِ الدِّينِ‌ 350

Chapter 96 – The safety of the Religion 350

97- بَابُ التَّقِيَّةِ‌ 352

Chapter 97 – The Dissimulation (Taqiyya) 352

98- بَابُ الْكِتْمَانِ‌ 359

Chapter 98 – The Concealment 359

Notes 368

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 371

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (8) 371

99- بَابُ الْمُؤْمِنِ وَعَلَامَاتِهِ وَصِفَاتِهِ 371

Chapter 99 –The Momin, and his signs, and his description 371

100- بَابٌ فِي قِلَّةِ عَدَدِ الْمُؤْمِنِينَ 391

Chapter 100 – The smallness of the number of the Momineen 391

101- بَابُ الرِّضَا بِمَوْهِبَةِ الْإِيمَانِ وَالصَّبْرِ عَلى كُلِّ شَيْ‌ءٍ بَعْدَهُ‌ 394

Chapter 101 – The satisfaction with the gift of the Emān and the patience upon everything after it 394

102- بَابٌ فِي سُكُونِ الْمُؤْمِنِ إِلَى الْمُؤْمِنِ‌ 397

Chapter 102 – Regarding the tranquility of the Momin to the Momin 397

103- بَابٌ فِيمَا يَدْفَعُ اللهُ بِالْمُؤْمِنِ‌ 397

Chapter 103 – Regarding what Allah^azwj Fends off due to the Momin 397

104- بَابٌ فِي أَنَّ الْمُؤْمِنَ صِنْفَانِ‌ 398

Chapter 104 – Regarding that the Momin is of two types 398

105- بَابُ مَا أَخَذَهُ اللهُ عَلَى الْمُؤْمِنِ مِنَ الصَّبْرِ عَلى مَا يَلْحَقُهُ فِيمَا ابْتُلِيَ بِهِ 400

Chapter 105 – What (Covenant) Allah^azwj has Taken upon the Momin, from the patience upon whatever he faces regarding what he has been afflicted with 400

106- بَابُ شِدَّةِ ابْتِلَاءِ الْمُؤْمِنِ‌ 403

Chapter 106 – The severity of the afflictions of the Momin 403

107- بَابُ فَضْلِ فُقَرَاءِ الْمُسْلِمِينَ‌ 413

Chapter 107 – The merits for the poor Muslims 413

108- بَابٌ 421

Chapter 108 – A Chapter 421

Notes 423

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 426

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (9) 426

109- بَابُ أَنَّ لِلْقَلْبِ أُذُنَيْنِ يَنْفُثُ فِيهِمَا الْمَلَكُ وَالشَّيْطَانُ 426

Chapter 109 – For the heart there are two ears into which blow the Angel and the Satanla 426

110- بَابُ الرُّوحِ الَّذِي أُيِّدَ بِهِ الْمُؤْمِنُ 427

Chapter 110 – The spirit which the Momin is Aided with 427

111- بَابُ الذُّنُوبِ‌ 428

Chapter 111 – The Sins 428

112- بَابُ الْكَبَائِرِ‌ 437

Chapter 112 – The Major Sins 437

113- بَابُ اسْتِصْغَارِ الذَّنْبِ‌ 451

Chapter 113 – Belittling the sins 451

114- بَابُ الْإِصْرَارِ عَلَى الذَّنْبِ‌ 452

Chapter 114 – The Persistenance upon the sin 452

115- بَابٌ فِي أُصُولِ الْكُفْرِ وَأَرْكَانِهِ‌ 453

Chapter 115 – The origins of the disbelief and its corner-stones 453

116- بَابُ الرِّيَاءِ‌ 457

Chapter 116 – The showing-off 458

117- بَابُ طَلَبِ الرِّئَاسَةِ‌ 463

Chapter 117 – Seeking the leadership 463

118- بَابُ اخْتِتَالِ الدُّنْيَا بِالدِّينِ‌ 465

Chapter 118 – Confusing the world by the Religion 465

119- بَابُ مَنْ وَصَفَ عَدْلاً وَعَمِلَ بِغَيْرِهِ‌ 466

Chapter 119 – The one who portrays justice and acts without it 466

120- بَابُ الْمِرَاءِ وَالْخُصُومَةِ وَمُعَادَاةِ الرِّجَالِ‌ 467

Chapter 120 – The quarreling, and the disputing, and the animosity to the men 467

121- بَابُ الْغَضَبِ‌ 470

Chapter 121 – The anger 470

Notes 475

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 478

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (10) 478

122- بَابُ الْحَسَدِ‌ 478

Chapter 122 – The Envy 478

123- بَابُ الْعَصَبِيَّةِ‌ 480

Chapter 123 – The Prejudice (Bias/Racism) 480

124- بَابُ الْكِبْرِ‌ 482

Chapter 124 – The Arrogance 482

125- بَابُ الْعُجْبِ‌ 487

Chapter 125 – The Self-conceit 487

126- بَابُ حُبِّ الدُّنْيَا وَالْحِرْصِ عَلَيْهَا‌ 490

Chapter 126 – Love of the world and the greed upon it 490

127- بَابُ الطَّمَعِ‌ 498

Chapter 127 – The Greed 498

128- بَابُ الْخُرْقِ‌ 499

Chapter 128 – The Harshness (Awkwardness of Manners) 499

129- بَابُ سُوءِ الْخُلُقِ‌ 499

Chapter 129 – The Evil Manners 499

130- بَابُ السَّفَهِ‌ 500

Chater 130 – The Foolishness 500

131 - بَابُ الْبَذَاءِ 501

Chapter 131 – The Obscenities 501

132- بَابُ مَنْ يُتَّقى شَرُّهُ‌ 506

Chapter 132 – The one whose evil is feared 506

133- بَابُ الْبَغْيِ‌ 507

Chapter 133 –The Transgression 507

134- بَابُ الْفَخْرِ وَالْكِبْرِ‌ 508

Chapter 134 – The Pride and the Arrogance 508

135- بَابُ الْقَسْوَةِ‌ 509

Chapter 135 – The Ruthlessness (Hardheatedness) 509

136- بَابُ الظُّلْمِ‌ 510

Chapter 136 – The Injustice 510

137- بَابُ اتِّبَاعِ الْهَوى‌ 516

Chapter 137 – Following the personal desires 516

138- بَابُ الْمَكْرِ وَالْغَدْرِ وَالْخَدِيعَةِ‌ 518

Chapter 138 – The Plotting and the Treachery and the Deception 518

139- بَابُ الْكَذِبِ‌ 520

Chapter 139 – The Lies 520

Notes 527

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 530

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (11) 530

140- بَابُ ذِي اللِّسَانَيْنِ‌ 530

Chapter 140 – The Two-tongued (Duplicity) 530

141- بَابُ الْهِجْرَةِ 531

Chapter 141 – The Desertion 531

142- بَابُ قَطِيعَةِ الرَّحِمِ‌ 533

Chapter 142 – Severing the relationships 533

143- بَابُ الْعُقُوقِ‌ 536

Chapter 143 – The Ingratitude (to the parents) 536

144- بَابُ الِانْتِفَاءِ 538

Chapter 144 – Disowning of the lineage 538

145- بَابُ مَنْ آذَى الْمُسْلِمِينَ وَاحْتَقَرَهُمْ 539

Chapter 145 – The one who hurts the Muslims and despises them 539

146- بَابُ مَنْ طَلَبَ عَثَرَاتِ الْمُؤْمِنِينَ وَعَوْرَاتِهِمْ‌ 543

Chapter 146 – The one who pursues the slips (of the tongues) of the Momineen and exposes them 543

147- بَابُ التَّعْيِيرِ‌ 545

Chapter 147 – The Rebuking 545

148- بَابُ الْغِيبَةِ وَالْبَهْتِ‌ 546

Chapter 148 – The Backbiting and the Slander 546

149- بَابُ الرِّوَايَةِ عَلَى الْمُؤْمِنِ‌ 548

Chapter 149 – Reporting upon the Believer 548

150- بَابُ الشَّمَاتَةِ‌ 549

Chapter 150 – The Gloating 549

151- بَابُ السِّبَابِ‌ 549

Chapter 151 – The Insults 549

152- بَابُ التُّهَمَةِ وَسُوءِ الظَّنِّ‌ 552

Chapter 152 – The slander and the evil pre-conception 552

153- بَابُ مَنْ لَمْ يُنَاصِحْ أَخَاهُ الْمُؤْمِنَ‌ 552

Chapter 153 – The one who does not advise his Momin brother 552

154- بَابُ خُلْفِ الْوَعْدِ‌ 554

Chapter 154 – Breaking the promise 554

155- بَابُ مَنْ حَجَبَ أَخَاهُ الْمُؤْمِنَ‌ 555

Chapter 155 – The one who obstructs his Momin brother 555

156- بَابُ مَنِ اسْتَعَانَ بِهِ أَخُوهُ فَلَمْ يُعِنْهُ‌ 557

Chapter 156 – The one whose assistance is sought by his brother but he does not assist him 557

157- بَابُ مَنْ مَنَعَ مُؤْمِناً شَيْئاً مِنْ عِنْدِهِ أَوْ مِنْ عِنْدِ غَيْرِهِ‌ 559

Chapter 157 – The one who prevents a Momin of something from his presence or from the presence of someone else 559

158- بَابُ مَنْ أَخَافَ مُؤْمِناً 560

Chapter 158 – The one who frightens a Momin 560

159- بَابُ النَّمِيمَةِ‌ 561

Chapter 159 - Gossiping 561

160- بَابُ الْإِذَاعَةِ‌ 562

Chapter 160 – The Publicising 562

161- بَابُ مَنْ أَطَاعَ الْمَخْلُوقَ فِي مَعْصِيَةِ الْخَالِقِ‌ 565

Chapter 161 – The one who obeys the creatures (people) regarding a disobedience to the Creator 565

162- بَابٌ فِي عُقُوبَاتِ الْمَعَاصِي الْعَاجِلَةِ‌ 567

Chapter 162 – The immediate Punishment of the disobediences (sins) 567

163- بَابُ مُجَالَسَةِ أَهْلِ الْمَعَاصِي‌ 568

Chapter 163 – The gathering (sitting) with the people of disobedience (sinners) 568

Notes 576

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 579

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (12) 579

164- بَابُ أَصْنَافِ النَّاسِ‌ 579

Chapter 164 – The Categories of people 579

165- بَابُ الْكُفْرِ‌ 581

Chapter 165 – The Disbelief (Kufr) 581

166- بَابُ وُجُوهِ الْكُفْرِ‌ 589

Chapter 166 – Aspects of the Kufr (Disbelief) 589

167- بَابُ دَعَائِمِ الْكُفْرِ وَشُعَبِهِ‌ 592

Chapter 167 – The pillars of the Kufr (Disbelief) and its branches 592

168- بَابُ صِفَةِ النِّفَاقِ وَالْمُنَافِقِ‌ 594

Chapter 168 – Description of the hypocrisy and the hypocrite (Continued from above) 594

169- بَابُ الشِّرْكِ‌ 598

Chapter 169 – The Shirk (Polytheism/Association) 598

170- بَابُ الشَّكِّ‌ 601

Chapter 170 – The Doubt 601

171- بَابُ الضَّلَالِ‌ 604

Chapter 171 – The Straying 604

172- بَابُ الْمُسْتَضْعَفِ‌ 609

Chapter 172 – The Weak Ones (of understanding) 609

173- بَابُ الْمُرْجَوْنَ لِأَمْرِ اللهِ‌ 613

Chapter 173 – The ones hopeful for the Command of Allah^azwj 613

174- بَابُ أَصْحَابِ الْأَعْرَافِ‌ 614

Chapter 174 – The Companions of the Heights 614

175- بَابٌ فِي صُنُوفِ أَهْلِ الْخِلَافِ وَذِكْرِ الْقَدَرِيَّةِ وَالْخَوَارِجِ وَالْمُرْجِئَةِ وَأَهْلِ الْبُلْدَانِ 615

Chapter 175 – Regarding the types of the adversaries, and mention of the Qadiriyya, and the Kharijites, and the Murjiites, and the people of the cities 616

176- بَابُ الْمُؤَلَّفَةِ قُلُوبُهُمْ‌ 618

Chapter 176 - The ones with distorted hearts 618

177- بَابٌ فِي ذِكْرِ الْمُنَافِقِينَ وَالضُّلاَّلِ وَإِبْلِيسَ فِي الدَّعْوَةِ 620

Chapter 177 – Regarding the mention of the hypocrites, and the straying ones, and Iblees^la in the invitation (to the Religion) 620

178- بَابٌ فِي قَوْلِهِ تَعَالى: ( وَمِنَ النّاسِ مَنْ يَعْبُدُ اللهَ عَلى حَرْفٍ ) ‌ 621

Chapter 178 – Regarding the Words of the Exalted [22: 11] And among men is he who worships Allah^azwj superficially 621

179- بَابُ أَدْنى مَا يَكُونُ بِهِ الْعَبْدُ مُؤْمِناً أَوْ كَافِراً أَوْ ضَالًّا 623

Chapter 179 – The least of what by which the servant can be a Momin, or a Kafir (unbeliever), or a straying one 623

180- بَابٌ 625

Chapter 180 – A Chapter 625

181- بَابُ ثُبُوتِ الْإِيمَانِ وَهَلْ يَجُوزُ أَنْ يَنْقُلَهُ اللهُ 625

Chapter 181 – Affirmation of the Emān and is it allowed that Allah^azwj would Transfer it 625

182- بَابُ الْمُعَارِينَ‌ 626

Chapter 182 – The ones of temporary (Emān) 626

183- بَابٌ فِي عَلَامَةِ الْمُعَارِ 628

Chapter 183 – Regarding the signs of the Lending (of the Emān) 628

Notes 630

كِتَابُ الْإِيمَانِ وَالْكُفْرِ‌ 632

THE BOOK OF BELIEF (Emān) AND DISBELIEF (Kufr) (13) 632

184- بَابُ سَهْوِ الْقَلْبِ‌ 632

Chapter 184 – Omissions of the heart 632

185- بَابٌ فِي ظُلْمَةِ قَلْبِ الْمُنَافِقِ وَإِنْ أُعْطِيَ اللِّسَانَ، وَنُورِ قَلْبِ الْمُؤْمِنِ وَإِنْ قَصَرَ بِهِ لِسَانُهُ 634

Chapter 185 – Regarding the darkness of the ‘الْقَلْبُ ’ (Qalb) of the hypocrite and even though he has been given the tongue, and radiance of the ‘ الْقَلْبُ ’ (Qalb) of the Momin and even though he falls short with his tongue 634

186- بَابٌ فِي تَنَقُّلِ أَحْوَالِ الْقَلْبِ‌ 636

Chapter 186 – Transference of the states of the الْقَلْب (Qalb) 636

187- بَابُ الْوَسْوَسَةِ وَحَدِيثِ النَّفْسِ‌ 638

Chapter 187 – The (Satanic) insinuations and discussing with the self 638

188- بَابُ الِاعْتِرَافِ بِالذُّنُوبِ وَالنَّدَمِ عَلَيْهَا‌ 640

Chapter 188 – The acknowledgement of the sins and the regret upon it 640

189- بَابُ سَتْرِ الذُّنُوبِ‌ 642

Chapter 189 – Veiling the sins 642

190- بَابُ مَنْ يَهُمُّ بِالْحَسَنَةِ أَوِ السَّيِّئَةِ‌ 643

Chapter 190 – The one who intends performing the good deed or the evil deed 643

191- بَابُ التَّوْبَةِ‌ 645

Chapter 191 – The Repentance 645

192- بَابُ الِاسْتِغْفَارِ مِنَ الذَّنْبِ 651

Chapter 192 – The seeking of Forgiveness from the sins 651

193- بَابٌ فِيمَا أَعْطَى اللهُ ـ عَزَّ وَجَلَّ ـ آدَمَ عليه‌السلام وَقْتَ التَّوْبَةِ‌ 654

Chapter 193 – Regarding what Allah^azwj Mighty and Majestic Gave Adam^as time for repentance 654

194- بَابُ اللَّمَمِ‌ 657

Chapter 194 – Al-Lamam (Persistence sinning) 657

195- بَابٌ فِي أَنَّ الذُّنُوبَ ثَلَاثَةٌ‌ 659

Chapter 195 – Regarding that the sins are three (types) 659

196- بَابُ تَعْجِيلِ عُقُوبَةِ الذَّنْبِ‌ 660

Chapter 196 – Hastening of the Punishment for the sins 660

197- بَابٌ فِي تَفْسِيرِ الذُّنُوبِ‌ 665

Chapter 197 – Regarding the interpretation of the sins 665

198- بَابٌ نَادِرٌ 666

Chapter 198 - Miscellaneous 666

199- بَابٌ نَادِرٌ أَيْضاً‌ 667

Chapter 199 – Miscellaneous as well 667

200- بَابُ الدَّفْعِ عَنِ الشِّيعَةِ 669

Chapter 200 – Allah^azwj Defends the workers (of good deeds) from other than the workers (of good deeds) 669

201- بَابُ أَنَّ تَرْكَ الْخَطِيئَةِ أَيْسَرُ مِنْ التَّوْبَةِ‌ 669

Chapter 201 – The neglecting of the sins is easier than seeking the Forgiveness 669

202- بَابُ الِاسْتِدْرَاجِ 670

Chapter 202 – The gradual allurement 670

203- بَابُ مُحَاسَبَةِ الْعَمَلِ 671

Chapter 203 – Counting the deeds 671

204- بَابُ مَنْ يَعِيبُ النَّاسَ 681

Chapter 204 – The one who faults the people 681

205- بَابُ أَنَّهُ لَايُؤَاخَذُ الْمُسْلِمُ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ 682

Chapter 205 – It is such that the Muslim would not be seized for what he did during the pre-Islamic period 682

206- بَابُ أَنَّ الْكُفْرَ مَعَ التَّوْبَةِ لَايُبْطِلُ الْعَمَلَ 683

Chapter 206 – The Kufr (disbelief) along with the repentance does not invalidate the deed 683

207- بَابُ الْمُعَافَيْنَ مِنَ الْبَلَاءِ 684

Chapter 207 – The ones Protected from the afflictions 684

208- بَابُ مَا رُفِعَ عَنِ الْأُمَّةِ 684

Chapter 208 – What the community is exepmted from 685

209- بَابُ أَنَّ الْإِيمَانَ لَايَضُرُّ مَعَهُ سَيِّئَةٌ، وَالْكُفْرَ لَايَنْفَعُ مَعَهُ حَسَنَةٌ 685

Chapter 209 – The Emān is such that along with it an evil deed will not harm, and the Kufr (disbelief) is such that along with it a good deed will not benefit 685

Notes 688

[6] 691

كِتَابُ الدُّعَاءِ‌ 691

THE BOOK OF SUPPLICATION (1) 691

1- بَابُ فَضْلِ الدُّعَاءِ وَالْحَثِّ عَلَيْهِ‌ 691

Chapter 1 – The merits of the supplication and the urging upon it 691

2- بَابُ أَنَّ الدُّعَاءَ سِلَاحُ الْمُؤْمِنِ‌ 693

Chapter 2 – The supplication is a weapon of the Momin 693

3- بَابُ أَنَّ الدُّعَاءَ يَرُدُّ الْبَلَاءَ وَالْقَضَاءَ‌ 695

Chapter 3 – The supplication can repel the affliction and the Ordainment 695

4- بَابُ أَنَّ الدُّعَاءَ شِفَاءٌ مِنْ كُلِّ دَاءٍ‌ 697

Chapter 4 – The supplication is a healing from every illness 697

5- بَابُ أَنَّ مَنْ دَعَا اسْتُجِيبَ لَهُ‌ 697

Chapter 5 – The one who supplicates, it would be Answered for him 697

6- بَابُ إِلْهَامِ الدُّعَاءِ‌ 698

Chapter 6 – Inspiration for the supplication 698

7- بَابُ التَّقَدُّمِ فِي الدُّعَاءِ‌ 699

Chapter 7 – The preceding in the supplication 699

8- بَابُ الْيَقِينِ فِي الدُّعَاءِ‌ 700

Chapter 8 – The conviction (regaring the Answering) in the supplication 700

9- بَابُ الْإِقْبَالِ عَلَى الدُّعَاءِ‌ 700

Cahpter 9 – The devotion upon the supplication 700

10- بَابُ الْإِلْحَاحِ فِي الدُّعَاءِ وَالتَّلَبُّثِ 702

Chapter 10 – Insistence during the supplication and the awaiting (for the Answering) 702

11- بَابُ تَسْمِيَةِ الْحَاجَةِ فِي الدُّعَاءِ‌ 704

Chapter 11 – Specifying the need during the supplication 704

12- بَابُ إِخْفَاءِ الدُّعَاءِ‌ 704

Chapter 12 – Concealment of the supplication 704

13- بَابُ الْأَوْقَاتِ وَالْحَالَاتِ الَّتِي تُرْجى فِيهَا الْإِجَابَةُ‌ 704

Chapter 13 – The timings and the situation in which the Answer is hoped for 705

14- بَابُ الرَّغْبَةِ وَالرَّهْبَةِ وَالتَّضَرُّعِ وَالتَّبَتُّلِ وَالِابْتِهَالِ وَالِاسْتِعَاذَةِ وَالْمَسْأَلَةِ‌ 707

Chapter 14 – The desire, and the awe, and the beseeching, and the devotion, and the invocation, and the seeking of Refuge, and the asking 707

15- بَابُ الْبُكَاءِ‌ 710

Chapter 15 – The Weeping 710

16- بَابُ الثَّنَاءِ قَبْلَ الدُّعَاءِ‌ 714

Chapter 16 – The Laudation before the supplication 714

17- بَابُ الِاجْتِمَاعِ فِي الدُّعَاءِ‌ 718

Chapter 17 – The gathering (of people) during the supplication 718

18- بَابُ الْعُمُومِ فِي الدُّعَاءِ‌ 719

Chapter 18 – The Inclusiveness in the supplication 719

19- بَابُ مَنْ أَبْطَأَتْ عَلَيْهِ الْإِجَابَةُ‌ 720

Chapter 19 – The one upon whom the Answering is delayed 720

20- بَابُ الصَّلَاةِ عَلَى النَّبِيِّ مُحَمَّدٍ وَأَهْلِ بَيْتِهِ عَلَيْهِمُ السَّلَامُ‌ 724

Chapter 20 – The Salawāt (Blessings) upon the Prophet Muhammad^saww and the People^asws of his^saww Household 724

21- بَابُ مَا يَجِبُ مِنْ ذِكْرِ اللهِ عَزَّ وَجَلَّ فِي كُلِّ مَجْلِسٍ‌ 731

Chapter 21 – What is Obligated from the Mention of Allah^azwj Mighty and Majestic in every gathering 731

22- بَابُ ذِكْرِ اللهِ عَزَّ وَجَلَّ كَثِيراً‌ 734

Chapter 22 – Abundant mention of Allah^azwj Mighty and Majestic 734

Notes 738

كِتَابُ الدُّعَاءِ 741

THE BOOK OF SUPPLICATION (2) 741

23- بَابُ أَنَّ الصَّاعِقَةَ لَاتُصِيبُ ذَاكِراً‌ 741

Chapter 23 – The thunderbolt would not strike a Zakir (Oft-mentioner) of Allah^azwj 741

24- بَابُ الِاشْتِغَالِ بِذِكْرِ اللهِ عَزَّ وَجَلَّ‌ 742

Chapter 24 – The pre-occupation with the Zikr (mentioning) of Allah^azwj Mighty and Majestic 742

25- بَابُ ذِكْرِ اللهِ عَزَّ وَجَلَّ فِي السِّرِّ‌ 742

Chapter 25 – Zikr (Oft-mentioning) of Allah^azwj Mighty and Majestic in the privacy 742

26- بَابُ ذِكْرِ اللهِ عَزَّ وَجَلَّ فِي الْغَافِلِينَ‌ 744

Chapter 26 – Zikr (Mention) of Allah^azwj Mighty and Majestic among the oblivious ones 744

27- بَابُ التَّحْمِيدِ وَالتَّمْجِيدِ‌ 744

Chapter 27 – The Praise and the Glorification 744

28- بَابُ الِاسْتِغْفَارِ‌ 746

Chapter 28 – The seeking of Forgiveness 746

29- بَابُ التَّسْبِيحِ وَالتَّهْلِيلِ وَالتَّكْبِيرِ‌ 748

Chapter 29 – The Glorification (Tasbeeh), and the Extollation of Oneness (Tahleel), and the Exclamation of Greatness (Takbeer) 748

30- بَابُ الدُّعَاءِ لِلْإِخْوَانِ بِظَهْرِ الْغَيْبِ‌ 750

Chapter 30 – The supplication for the brethren behind (them during their) absence 750

31- بَابُ مَنْ تُسْتَجَابُ دَعْوَتُهُ‌ 753

Chapter 31 – The one whose supplication is Answered 753

32- بَابُ مَنْ لَاتُسْتَجَابُ دَعْوَتُهُ‌ 755

Chapter 32 – The one whose supplication is not Answered 755

33- بَابُ الدُّعَاءِ عَلَى الْعَدُوِّ‌ 757

Chapter 33 – The supplication against the enemy 757

34- بَابُ الْمُبَاهَلَةِ‌ 760

Chapter 34 – The Imprecation (Mubahila) 760

35- بَابُ مَا يُمَجِّدُ بِهِ الرَّبُّ ـ تَبَارَكَ وَتَعَالى ـ نَفْسَهُ‌ 763

Chapter 35 – What the Lord^azwj Blessed and High Glorified Himself^azwj with 763

36- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ‌ 765

Chapter 36 – The one says, ‘There is no God except Allah^azwj ’ 765

37- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ وَاللهُ أَكْبَرُ‌ 766

Chapter 37 – The who says, ‘There is no God except Allah^azwj , and Allah^azwj is the Greatest 766

38- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ‌ 766

Chapter 38 – The one who says, ‘There is no god except Allah^azwj , Alone, Alone, Alone 766

39- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ عَشْراً‌ 766

Chapter 39 – The one who says, ‘There is no god except Allah^azwj , Alone, there being nor associate for Him^azwj ’, ten (times) 767

40- بَابُ مَنْ قَالَ: أَشْهَدُ أَنْ لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ‌ 768

Chapter 40 – The one who says, ‘I testify that there is no god except for Allah^azwj , Alone, there being no associates for Him^azwj , and I testify that Muhammad^saww is His^azwj servant and His^azwj Rasool^saww 768

41- بَابُ مَنْ قَالَ عَشْرَ مَرَّاتٍ فِي كُلِّ يَوْمٍ: أَشْهَدُ أَنْ لَاإِلهَ إِلاَّ اللهُ وَحْدَهُ لَاشَرِيكَ لَهُ إِلَهاً وَاحِداً أَحَداً صَمَداً لَمْ يَتَّخِذْ صَاحِبَةً وَلَاوَلَداً 768

Chapter 41 – The one says ten timed during every day, ‘I testify that there is no God except Allah^azwj , Alone, there being no associates for Him^azwj , One God, First, Last, neither having taken a female companion nor a son’ 768

42- بَابُ مَنْ قَالَ: يَا أَللهُ يَا أَللهُ عَشْرَ مَرَّاتٍ‌ 769

Chapter 42 – The one who says, ‘O Allah^azwj ! O Allah^azwj !’ - ten times 769

43- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ حَقّاً حَقّاً‌ 769

44- بَابُ مَنْ قَالَ: يَا رَبِّ يَا رَبِّ‌ 769

Chapter 44 – The one who says, ‘O Lord^azwj ! O Lord^azwj !’ 769

45- بَابُ مَنْ قَالَ: لَاإِلهَ إِلاَّ اللهُ مُخْلِصاً‌ 770

Chapter 45 – The one who says, ‘There is no god except Allah^azwj ’, sincerely 770

46- بَابُ مَنْ قَالَ: مَا شَاءَ اللهُ لَاحَوْلَ وَلَاقُوَّةَ إِلاَّ بِاللهِ‌ 771

Chapter 46 – The one who says, ‘Whatever Allah^azwj so Desires, there is neither Might nor Strength except with Allah^azwj 771

47- بَابُ مَنْ قَالَ: أَسْتَغْفِرُ اللهَ الَّذِي لَاإِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ، ذُو الْجَلَالِ وَالْإِكْرَامِ وَأَتُوبُ إِلَيْهِ 772

Chapter 47 – The one who says, ‘I seek Forgiveness of Allah^azwj , Who, there is no God except Him^azwj , the Living, with Majesty and the Benevolence, and I repent to Him^azwj 772

48- بَابُ الْقَوْلِ عِنْدَ الْإِصْبَاحِ وَالْإِمْسَاءِ‌ 772

Chapter 48 – The words (to be spoken) during the morning and the evening 772

Notes 795

كِتَابُ الدُّعَاءِ 798

THE BOOK OF SUPPLICATION (3) 798

49- بَابُ الدُّعَاءِ عِنْدَ النَّوْمِ وَالِانْتِبَاهِ‌ 798

Chapter 49 – The supplication at sleep time and when waking up 798

50- بَابُ الدُّعَاءِ إِذَا خَرَجَ الْإِنْسَانُ مِنْ مَنْزِلِهِ‌ 805

Chapter 50 – The Supplication when the person exits from his house 805

51- بَابُ الدُّعَاءِ قَبْلَ الصَّلَاةِ‌ 811

Chapter 51 – The supplication before the Salāt 811

52- بَابُ الدُّعَاءِ فِي أَدْبَارِ الصَّلَوَاتِ 813

Chapter 52 – The supplication at the end of the Salāt 813

53- بَابُ الدُّعَاءِ لِلرِّزْقِ‌ 822

Chapter 53 – The supplication for the sustenance 822

54- بَابُ الدُّعَاءِ لِلدَّيْنِ‌ 828

Chapter 54 – The supplication for the debts 828

55- بَابُ الدُّعَاءِ لِلْكَرْبِ وَالْهَمِّ وَالْحُزْنِ وَالْخَوْفِ 830

Chapter 55 – The supplication for the distress, and the worries, and the grief, and the fear 830

Notes 845

كِتَابُ الدُّعَاءِ 847

THE BOOK OF SUPPLICATION (4) 847

56- بَابُ الدُّعَاءِ لِلْعِلَلِ وَالْأَمْرَاضِ‌ 847

Chapter 56 – The supplication for the illnesses and diseases 847

57- بَابُ الْحِرْزِ وَالْعُوذَةِ‌ 854

Chapter 57 – The protection and the seeking Refuge 854

58- بَابُ الدُّعَاءِ عِنْدَ قِرَاءَةِ الْقُرْآنِ‌ 862

Chapter 58 – The supplication during recitation of the Quran 862

59- بَابُ الدُّعَاءِ فِي حِفْظِ الْقُرْآنِ‌ 865

Chapter 59 – The supplication regarding the memorisation of the Quran 865

60- بَابُ دَعَوَاتٍ مُوجَزَاتٍ لِجَمِيعِ الْحَوَائِجِ لِلدُّنْيَا وَالْآخِرَةِ‌ 867

Chapter 60 – Brief supplications for the entirety of the needs of the world and the Hereafter 867

Notes 899

[7] 901

كِتَابُ فَضْلِ الْقُرْآنِ‌ 901

THE BOOK OF MERITS OF THE QURAN 901

Chapter 1 – A Chapter 901

1- بَابُ فَضْلِ حَامِلِ الْقُرْآنِ‌ 911

Chapter 2 – Merits of the bearers (memorisers) of the Quran 911

2- بَابُ مَنْ يَتَعَلَّمُ الْقُرْآنَ بِمَشَقَّةٍ‌ 917

Chapter 3 – The one who learns the Quran with difficulty 917

3- بَابُ مَنْ حَفِظَ الْقُرْآنَ ثُمَّ نَسِيَهُ‌ 917

Chapter 4 – The one who memorises the Quran, then forgets it 918

4- بَابٌ فِي قِرَاءَتِهِ‌ 921

Chapter 5 – Regarding its recitation 921

5- بَابُ الْبُيُوتِ الَّتِي يُقْرَأُ فِيهَا الْقُرْآنُ‌ 921

Chapter 6 – The houses in which the Quran is recited 921

6- بَابُ ثَوَابِ قِرَاءَةِ الْقُرْآنِ‌ 922

Chapter 7 – Rewards for the recitation of the Quran 922

7- بَابُ قِرَاءَةِ الْقُرْآنِ فِي الْمُصْحَفِ‌ 926

Chapter 8 – Recitation of the Quran in the Parchment (Book form) 926

8- بَابُ تَرْتِيلِ الْقُرْآنِ بِالصَّوْتِ الْحَسَنِ‌ 927

Chapter 9 – Slow clear recitation of the Quran in the beautiful voice 928

9- بَابٌ فِيمَنْ يُظْهِرُ الْغَشْيَةَ عِنْدَ الْقُرْآنِ‌ 931

Chapter 10 – Regarding the one who manifests the fainting during recitation of the Quran 931

10- بَابٌ فِي كَمْ يُقْرَأُ الْقُرْآنُ وَيُخْتَمُ‌ 932

Chapter 11 – In how much (time) should the Quran be recited and completed 932

11- بَابُ أَنَّ الْقُرْآنَ يُرْفَعُ كَمَا أُنْزِلَ‌ 934

Chapter 12 – The Quran would be Raised just as it was Sent down 934

12- بَابُ فَضْلِ الْقُرْآنِ‌ 935

Chapter 13 – Merits of the Quran 935

13- بَابُ النَّوَادِرِ‌ 947

Chapter 14 – The Miscellaneous 947

Notes 957

[8] 960

كِتَابُ الْعِشْرَةِ‌ 960

THE BOOK OF SOCIAL RELATIONSHIPS 960

1- بَابُ مَا يَجِبُ مِنَ الْمُعَاشَرَةِ‌ 960

Chapter 1 – What is Obligated from the Social Relations 960

2- بَابُ حُسْنِ الْمُعَاشَرَةِ‌ 962

Chapter 2 – Excellent social relations 962

3- بَابُ مَنْ يَجِبُ مُصَادَقَتُهُ وَمُصَاحَبَتُهُ‌ 964

Chapter 3 – The one whose friendship and companionship is Obligated 964

4- بَابُ مَنْ تُكْرَهُ مُجَالَسَتُهُ وَمُرَافَقَتُهُ‌ 966

Chapter 4 – The one whose association and friendship is disliked 966

5- بَابُ التَّحَبُّبِ إِلَى النَّاسِ وَالتَّوَدُّدِ إِلَيْهِمْ‌ 971

Chapter 5 – Endearment to the people and the cordiality towards them 971

6- بَابُ إِخْبَارِ الرَّجُلِ أَخَاهُ بِحُبِّهِ‌ 973

Chapter 6 – The man informing his brother of his love (for him) 973

7- بَابُ التَّسْلِيمِ‌ 973

Chapter 7 – The Greeting 973

8- بَابُ مَنْ يَجِبُ أَنْ يَبْدَأَ بِالسَّلَامِ‌ 977

Chapter 8 – The one on whom it is Obligatory that he begins with the greeting (السَّلَامُ ) 977

9- بَابُ إِذَا سَلَّمَ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَهُمْ، وَإِذَا رَدَّ وَاحِدٌ مِنَ الْجَمَاعَةِ أَجْزَأَ عَنْهُمْ‌ 979

Chapter 9 – When one from a group greets, it would suffice for (all) of them, and if one of the group responds, it would suffice for (all) of them 979

10- بَابُ التَّسْلِيمِ عَلَى النِّسَاءِ‌ 979

Chapter 10 – The greeting upon the women 979

11- بَابُ التَّسْلِيمِ عَلى أَهْلِ الْمِلَلِ‌ 980

Chapter 11 – The greeting (السَّلَامُ ) upon the people of the (other) Religions 980

12- بَابُ مُكَاتَبَةِ أَهْلِ الذِّمَّةِ‌ 984

Chapter 12 – Contracts of the people under the responsibility (Ahl Al-Zimma) 984

13- بَابُ الْإِغْضَاءِ 985

Chapter 13 – The overlooking (of faults) 985

14- بَابٌ نَادِرٌ‌ 985

Chapter 14 - Miscellaneous 985

15- بَابُ الْعُطَاسِ وَالتَّسْمِيتِ‌ 987

Chapter 15 – The sneezing and the Naming (of Allah^azwj ) 987

16- بَابُ وُجُوبِ إِجْلَالِ ذِي الشَّيْبَةِ الْمُسْلِمِ‌ 995

Chapter 16 – The Obligation of respecting the Muslim with old age 995

17- بَابُ إِكْرَامِ الْكَرِيمِ‌ 997

Chapter 17 – Honouring the honourable 997

18- بَابُ حَقِّ الدَّاخِلِ‌ 998

Chapter 18 – The right of a comer 998

19- بَابُ الْمَجَالِسُ بِالْأَمَانَةِ‌ 998

Chapter 19 – The gatherings are with the confidentiality 998

20- بَابٌ فِي الْمُنَاجَاةِ‌ 999

Chapter 20 – Regarding the whispering 999

21- بَابُ الْجُلُوسِ‌ 1000

Chapter 21 – The Sitting (postures) 1000

22- بَابُ الِاتِّكَاءِ وَالِاحْتِبَاءِ 1002

Chapter 22 – The reclining and the folded (postures) 1002

23- بَابُ الدُّعَابَةِ وَالضَّحِكِ‌ 1003

Chapter 23 – The humour and the laughter 1003

24- بَابُ حَقِّ الْجِوَارِ‌ 1008

Chapter 24 – Rights of the neighbours 1008

25- بَابُ حَدِّ الْجِوَارِ‌ 1013

Chapter 25 – Limit of the neighbourhood 1013

26- بَابُ حُسْنِ الصِّحَابَةِ وَحَقِّ الصَّاحِبِ فِي السَّفَرِ‌ 1014

Chapter 26 - Good companionship and the right of the companion during the journey 1014

27- بَابُ التَّكَاتُبِ‌ 1015

Chapter 27 – Correspondence 1015

28- بَابُ النَّوَادِرِ‌ 1016

Chapter 28 – The Miscellaneous 1016

29- بَابٌ‌ 1018

Chapter 29 – A Chapter 1018

30- بَابُ النَّهْيِ عَنْ إِحْرَاقِ الْقَرَاطِيسِ الْمَكْتُوبَةِ 1020

Chapter 30 – The prohibition from burning the written papers 1020

Notes 1022

9. What is the reality of Angels?

The Noble Qur’an has spoken about the angels on numerous occasions with a great number of verses speaking of their attributes, characteristics and responsibilities. So much so that the Qur’an places the issue of belief in the angels at par with belief in Allah (s.w.t.), the prophets and the Divine books, and this itself is proof of the fundamental importance of this issue.

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللٌّهِ وَ مَلاَئِكَتِهِ وَ كُـتُبِهِ وَ رُسُلِهِ‏

“The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers.” 1

Undoubtedly, the existence of the angels is one of the issues of the ghaib (Unseen) and therefore, proving their existence and their characteristics cannot be accomplished except by means of transmitted proofs; hence, we ought to accept them according to the ruling of 'believing in the Unseen'.

The Qur’an mentions their characteristics as follows:

1. The angels are entities that possess intelligence and comprehension, and are the honourable servants of Allah (s.w.t.).

بَلْ عِبَادٌ مُكْرَمُونَ

“Nay! they are honored servants.” 2

2. They are totally subservient to Allah (s.w.t.) and never exhibit insubordination towards Him.

لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ

“They do not precede Him in speech and (only) according to His commandment do they act.” 3

3. They have been assigned important and greatly varied responsibilities on the part of Allah (s.w.t.).

- A group upholds the 'Arsh (Throne).4

- A group 'regulates the affair'.5

- A group of them are for the seizing of the souls.6

- A group is vigilant of the deeds of the humans.7

- A group protects humans from perils and untoward incidents.8

- A group is responsible for punishing and chastising the rebellious and recalcitrant nations.9

- Some angels are divine helpers for the believers during battles.10

- And finally some of the angels bring down the Revelation and the Divine books for the prophets…11

…And if we were to enumerate each of their duties, the discussion would become greatly protracted.

4. They are perpetually engaged in glorifying and sanctifying Allah (s.w.t.), as we read in verse 5 of Suratul Shura.

وَ الْمَلاَئِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يَسْتَغْفِرُونَ لِمَنْ فِي الأََرْضِ‏

“And the angels sing the praise of their Lord and ask forgiveness for those on earth.”

5. Despite all the above, man, due to his ability to develop and achieve perfection, is superior to them to the extent that all the angels, without exception, fell into prostration when Adam was created and he became their teacher.12

6. Occasionally they take the form of humans and manifest themselves before the prophets and even individuals who are not prophets, as we read in the chapter Maryam (s.a.) that a great angel appeared before Maryam (s.a.) in the form of a 'perfect' man.

فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَراً سَوِيًّا

“Then We sent to her Our spirit, and there appeared to her a well-made man.” 13

On other occasions they appeared before prophets Ibrahim and Lut (a.s.) in the form of humans.14

From the end of these verses it can also be inferred that the people of prophet Lut (a.s.) too witnessed them in that 'measured' human form.15

Is this appearance in the human form an objective reality? Or was it an imagination or a kind of seizing of the eyes? The apparent meaning of the verses seem to indicate the first meaning, although some distinguished commentators have opted for the second view.

1. From the Islamic traditions it can be inferred that they are so numerous that their numbers cannot be compared to the humans at all. We read in a tradition that Imam as-Sadiq (a.s.) was asked: Are the angels more in number or the humans? Whereupon he (a.s.) replied: “By Allah, in Whose grasp is my soul! The angels of Allah that are present in the heavens are more than the particles of sand present on the earth; in the heavens there does not exist a place to put one's foot except that there is an angel there, engaged in glorifying and sanctifying Allah.”16

2. They do not eat and drink, and neither do they marry. In a tradition Imam as-Sadiq (a.s.) says: The angels do not eat food, do not drink water and do not marry, rather, they stay alive by means of the zephyr of Allah's 'Arsh (Throne)!)17

3. They are not overcome by sleep, lethargy and heedlessness. Imam 'Ali (a.s.) says: In them there is no lassitude, heedlessness and disobedience. Sleep never prevails over them, their intellects are never overcome by inadvertence and forgetfulness, their bodies never experience lethargy, and they are never ensconced in the loins of fathers and the wombs of mothers.18

4. They possess different grades and varied ranks; some are always in a state of ruku' while others are perpetually in a state of prostration.

وَ مَـا مِنَّا إِلاَّ لَهُ مَقَامٌ مَعْلُومٌ وَ إِنَّا لَنَحْنُ الصَّآفُّونَ وَ إِنَّا لَنَحْنُ الْمُسَـبِّحُونَ‏

“And there is none of us but has an assigned place, and most surely we are they who draw themselves out in ranks, and we are most surely they who declare the glory (of Allah).” 19

Imam as-Sadiq (a.s.) has said: “Allah (s.w.t.) possesses certain angels, who are in (a state of) ruku' (and shall continue to remain so) until the Day of Judgment, and certain angels, who are in (a state of) sajdah, (and shall continue to remain so) until the Day of Judgment.”20

(For further information about their characteristics and categories, refer to 'The Chapter of Angels' of the section السَّماَء وَ الْعَالــم of the book Biharul Anwar (vol. 59, pp. 144-326) and Nahjul Balaghah, Sermons 1, 91, 109 and 171.)

Question

In view of the characteristics that have been mentioned above, are angels corporeal or non-corporeal entities?

Undoubtedly, with the characteristics that they possess, they cannot be constituted of this lowly and elemental matter; nevertheless it is possible for them to have been created out of subtle material elements - material elements that are superior to this ordinary matter familiar to us.

Proving absolute immateriality for the angels - immateriality with respect to place, time and parts - is not an easy task and furthermore, research on this subject does not possess that great a benefit. The important thing is that we recognize the angels according to the attributes that have been mentioned by the Qur’an and the conclusive Islamic traditions, and regard them as a huge assemblage of lofty and preeminent entities of Allah (s.w.t.) without attributing any status to them except that of servitude and slavery (of Allah (s.w.t.) ) and without regarding them as being partners to Allah (s.w.t.) in creation and worship, for then this would be downright polytheism and kufr.

In connection with the angels we content ourselves with what has been discussed and leave the details for books, specifically devoted to this topic.

In numerous expressions of the Torah the angels have been referred to as Gods - an expression enshrouded with polytheism and one of the signs of the distortion of the present Torah. But the Noble Qur’an is pure from such expressions for it does not ascribe to them any rank except that of servitude, worship and execution of Allah's (s.w.t.) commands. Moreover, as we have previously mentioned, it is apparent from various verses of the Qur’an that the rank of the Perfect Man is loftier and more exalted than that of the angels.21

Notes

1. Suratul Baqarah (2), Verse 285

2. Suratul Anbiya (21), Verse 26

3. Suratul Anbiya (21), Verse 27

4. Suratul Haqqah (69), Verse 17

5. Suratul Nazia'at (79), Verse 5

6. Suratul A'raf (7), 37

7. Suratul Infitar (82), Verse 10 - 13

8. Suratul An'am (6), Verse 61

9. Surat Hud (11), Verse 77

10. Suratul Ahzab (33), Verse 9

11. Suratul Nahl (16), Verse 2

12. Suratul Baqarah (2), Verse 30 - 34

13. Surat Maryam (19), Verse 17

14. Surat Hud (11), 69, 77

15. Surat Hud (11), Verse 78

16. Biharul Anwar, vol. 59, pg. 176, no. 7. There are numerous other traditions too that have been mentioned in this regard.

17. Ibid., pg. 174, no. 4

18. Biharul Anwar, vol. 59, pg. 175

19. Suratul Saffat (37), Verse 164 - 166

20. Biharul Anwar, vol. 59, pg. 174

21. Tafsir-e-Namuna, vol. 18, pg. 173

10. What is ‘Raj'at (the Return)? Is its occurrence possible?

Raja't is one of the popular Shi'ite beliefs and its explanation, briefly, is as follows:

After the reappearance of Imam Mahdi (a.s.) and on the threshold of Resurrection, a group of the sincere mu'mineen and a group of the immensely wicked disbelievers and rebellious individuals shall return to this world. The first group shall subsequently advance several ranks towards perfection whilst the second group would taste a severe chastisement.

The late Sayyid Murtadha, one of the greatly distinguished scholars, explains as follows: “After the reappearance of Hadhrat Mahdi (a.s.), the Exalted Allah (s.w.t.) shall cause group of those, who had previously departed from the world, to return to this world in order that they may be partners in the reward and glory of assisting him (a.s.) and in witnessing Allah's rule over the entire world; He shall also cause the most obstinate enemies to return in order to extract revenge from them.”

He then adds: “No intellectual person can ever claim that Allah (s.w.t.) does not possess the power to cause this occurrence to happen and, since this cannot be considered to be impossible, it is itself a proof of the truthfulness of this issue. Nonetheless, our opponents reject this so vehemently as if they regard it to be an event that is inconceivable.”

He then further adds: “The consensus of the Twelve-Imam Shi'ites proves this belief, for there is none, from amongst them, who oppose it.”1

Nevertheless, from the statements of some of the scholars and also from the words of late Tabrisi in his book Majma'ul Bayan, it appears that a minority from amongst the Shi'ites had opposed this belief, interpreting Raj'at to mean the return of the rule and government of the Ahlul Bayt (a.s.) and not the return of the people and coming to life of the dead. However, they are few in number and accordingly do not injure the consensus.

There are indeed numerous aspects that need to be discussed which we shall present here, in a few words, so as not to deviate from the subject matter:

1. Without any doubt, for a group of dead individuals to come back to life in this world is entirely possible, just as the coming to life of all the humans on the Day of Judgment is entirely possible. Astonishment over such an issue is akin to the disbelief exhibited by the pagan polytheists over the issue of Resurrection, and mockery with respect to this issue is analogous to their mockery. This is because the intellect does not consider such an occurrence to be impossible; indeed the Power of Allah (s.w.t.) is so extensive and all-embracing that for Him all these issues are simple.

2. In the Noble Qur’an there are five instances of raj'at, occurring with respect to past nations:

A) Regarding a prophet, who passed by a settlement which lay in ruins while the bodies of its inhabitants lay scattered. He asked himself as to how Allah (s.w.t.) would bring them to life after they have died whereupon Allah (s.w.t.) made him to die for one hundred years and then, bringing him to life, asked: “How long have you tarried? He replied: A day or a part of it. He was told: No. A hundred years have passed by you.”2

Whether this prophet had been 'Uzayr or someone else does not make a difference. The significant point is the explicit declaration of the Qur’an about life after death in this world itself.

فَأَمَاتَهُ اللٌّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ

“So Allah made him die for a hundred years, then raised him to life.”

B) In verse 243 of Suratul Baqarah, the Qur’an speaks about a group of individuals, who, out of fear of death (and according to some commentators, under the pretext of plague had refrained from participating in the jihad) had stepped out of their houses, whereupon Allah (s.w.t.) commanded them to die and then raised them to life again.

فَقَالَ لَهُمُ اللٌّهُ مُوتُوا ثُمَّ أَحْـيَاهُمْ‏

“Allah said to them: 'Die': Then He restored them to life.”

Some commentators, who have been unable to digest the occurrence of such an unusual incident, have regarded it as just a presentation of an example. However, it is plain that such interpretations, vis-à-vis the apparent meaning and the explicit statements of the verse in connection with the occurrence of this issue, are unacceptable.

C) In verses 55 and 56 of Suratul Baqarah, which are in connection with the tribe of Bani Isra’il, we read that a group from amongst them, desiring to see Allah (s.w.t.), were overcome by a deadly lightning and died, after which, Allah (s.w.t.) brought them back to life in order that they may thank Him for His bounties.

ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

“Then We raised you up after your death that you may give thanks.”

D) Verse 110 of Suratul Maidah, while enumerating the miracles of Prophet 'Isa (a.s.), states:

وَ إِذْ تُخْرِجُ الْمَوْتى‏ بِإِذْنِي

“And when you brought forth the dead by My permission.”

This expression indicates that 'Isa (a.s.) made use of this miracle (bringing the dead to life) of his; moreover, the imperfect tense of the word تَخرُجُ indicates repetition, which itself can be regarded as a kind of Raj'at (for those whom he (a.s.) brought back to life).

E) And finally, in verse 73 of Suratul Baqarah, when there arose a dispute and disagreement amongst the Bani Isra’il with respect to unearthing the killer of a murdered person, the Qur’an says that they were ordered to sacrifice a cow possessing certain specific features, and to tap a part of its body upon the body of the murdered person in order that the person may return to life (and disclose the name of his murderer thereby putting an end to the dispute)

فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذٌلِكَ يُحْيِ اللٌّهُ الْمَوْتى‏ وَ يُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

“So We said: Strike the (dead body) with part of the (sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand.”

Apart from these five instances, there are other occasions which are observed in the Noble Qur’an - such as the story of the People of the Cave which is also something similar to raj'at, and the story of the four birds of Prophet Ibrahim (a.s.) that are brought back to life after being sacrificed in order to demonstrate for him the possibility of the resurrection of man - an incident, which is very significant when discussing raj'at.

Accordingly, how is it possible that a person accepts the Noble Qur’an as a Divine book and, despite all these clear verses, suntil denies the possibility of raj'at? Essentially, is raj'at something other than a return to life after death?

Can raj'at not be regarded as a small example of Resurrection, in this small world? How can one, who accepts Resurrection in that extensive scale, reject the issue of raj'at? Or ridicule its concept? Or speak like Ahmad Amin Misri, who, in his book Fajrul Islam, writes:

األْيَهُوْدِيَّةُ ظَهَرَتْ بِالتَّشَيُّعِ بِالْقَوْلِ بِالرَّجْعَةِ

“Another Judaism has manifested in Shi'ism due to the concept of raj'at!”3

Honestly, what difference lies between this statement of Ahmad Amin and the disavowal of physical resurrection by the pagan Arabs?

3. What we have stated up to this point has proved the possibility of the occurrence of raj'at; and its occurrence is emphasized by numerous traditions which have been narrated from the Imams of the Ahlul Bayt (a.s.), and since it is beyond the scope of our discussion to present them all, it should suffice for us to quote the statistics compiled by the late 'Allamah Majlisi, who says:

How is it possible that a person believes in the truthfulness of the words of the Imams of the Ahlul Bayt (a.s.) but (at the same time) refuses to accept the 'successively transmitted' traditions in connection with raj'at - explicit traditions, which are almost two hundred in number and transmitted by forty odd trustworthy transmitters and eminent scholars in more than fifty books! If these traditions are not 'successively transmitted', then which tradition can be such?4 and5

Notes

1. Safinatul Bihar, vol. 1, pg. 511 (under رجع )

2. Suratul Baqarah (2), Verse 259

3. 'Aqaidul Imamiyyah of Sheikh Muhammad Ridha Mudhaffar, pg. 71

4. Biharul Anwar, vol. 53, pg. 122

5. Tafsir-e-Namuna, vol. 15, pg. 555

11. What is the philosophy of Raj'at?

From Islamic traditions, it can be inferred that this issue is confined to those righteous believers, who possess an elevated rank with respect to their faith, and similarly disbelievers, who are placed at a low-grade rank with respect to their disbelief. It appears that the return of these two groups into the world is for the purpose of completing a circle of perfection in the case of the first group and tasting worldly chastisement regarding the second group.

The wisdom of Allah (s.w.t.) necessitates that the group of sincere believers - who, in their journey towards spiritual perfection, had come across obstructions in their life due to which their development had been left incomplete - continue their journey towards perfection by being brought back into this world. They shall then witness the universal government of truth and justice, and participate in the establishment of this system. This is because participation in the establishment of such a government is one of the greatest distinctions (for man).

On the contrary, the group of obstinate tyrants, apart from their special chastisement on the Day of Judgment, should also be punished in this world like the punishment tasted by obstinate nations such as 'Ad, Thamud, the people of Fir'awn and Prophet Lut (a.s.), and the only way to accomplish this is by means of raj'at.

In a tradition, Imam as-Sadiq (a.s.) says:

إِنَّ الرَّجْعَةَ لَيْسَتْ عَامَّةٌ وَ هِيَ خَاصَّةٌ، لاَ يَرْجِعُ إِلاَّ مَنْ مَحَّضَ الإِيـمَانَ مَحْضاً أَوْ مَحَّضَ الشِّرْكَ مَحْضاً

“Surely the raj'at is not universal, but specific; only those shall be returned, who are downright pure in faith or downright pure in polytheism.”1

It is possible that verse 95 of Suratul Anbiya, which states:

وَ حَرَامٌ عَلى قَرْيَةٍ أَهْلَکْنَاهَا إِنَّهُمْ لاَ يَرْجِعُونَ

“And it is binding on a town which We destroy that they shall not return)” is also an allusion towards this meaning. This is because the issue of non-return is stated in connection with those, who have tasted their punishments in this world; thus, it becomes manifest that those, who have not witnessed their punishments, ought to return and taste it.

Another possibility that exists is that the return of these two groups in that specific phase of human history is to present before mankind two important signs - the power of Allah (s.w.t.) and the issue of Resurrection (the Origin and the End) - in order that by witnessing it they reach the zenith of their faith and spiritual perfection, and do not possess any kind of shortcoming.2

Notes

1. Biharul Anwar, vol. 53, pg. 39

2. Tafsir-e-Namuna, vol. 15, pg. 559

12. What is the reality of Tawakkul and what is its philosophy?

The word tawakkul1 has been derived from وکالت (wakalat), meaning 'taking for oneself a representative', and a good representative generally possesses the following four characteristics: Awareness, Trustworthiness, Strength and Sympathy.

It might not appear necessary to mention that one selects a barrister for a task when the individual lacks the strength to defend himself. He therefore seeks the strength of another person and uses his assistance to solve his personal problem.

Accordingly tawakkul means that man, in the face of the difficulties of life, enmity and troubles of opponents, the tangles of existence which hinder his journey towards his objectives, and in instances wherein he finds himself unable to untie the knots, takes Allah (s.w.t.) as his support but, at the same time, does not stop his own efforts and endeavours. Rather, in those instances too, wherein he possesses the strength to perform the work, he looks upon Allah (s.w.t.) as the fundamental influencing force. This is because in the eyes of a (true) monotheist, He is the source of all strength and power.

Contrary to the attribute of 'relying on Allah (s.w.t.) ' is 'relying on other than Him' - meaning living dependently upon someone else and not possessing self independence.

Scholars of ethics state: Tawakkul is the direct outcome of 'Unity of Divine acts'; this is because, as we have mentioned previously, in the eyes of a monotheist every motion, endeavour, movement and occurrence that takes place in this world eventually finds a connection with the Primary Cause of this world i.e. Allah (s.w.t.); consequently, a monotheist regards every strength and power to originate from Him.

The Philosophy of 'Tawakkul'

In the light of our previous statements, it can be inferred that:

Firstly: Relying on Allah (s.w.t.) - the interminable Source of power and strength - causes man to become more resilient in the face of the troubles and adversities of life. An example of this is when the Muslims suffered a severe blow in the battle of Uhud and the enemies, after having abandoned the battlefield, decided to return once again midway from their journey (back home) with the aim of inflicting a final blow upon the Muslims.

The Qur’an states that when the Muslims were informed of this, those who possessed firm faith were untouched by fright in this extremely dangerous moment when they had lost most of their active forces. On the contrary, placing their reliance on Allah (s.w.t.) and seeking assistance from the power of faith, they increased themselves in firmness and resistance. As a result the victorious enemies, being informed of this, hastily retraced their advance.2

Examples of such resistance, under the light of tawakkul, are observed in numerous verses, amongst them being verse 122 of Surat Ale 'Imran, in which the Qur’an says that reliance on Allah (s.w.t.) prevented the two groups of soldiers from being overcome with lassitude, in the battlefield.

In verse 12 of Surat Ibrahim it has been mentioned that tawakkul should be accompanied by patience in the face of the attacks of the enemy.

In verse 159 of Surat Ale 'Imran it has been ordered that when intending to perform an important task, initially consultation should take place; this should be followed up by a firm decision after which, one should place one's reliance on Allah (s.w.t.) (and proceed in accordance with the decision taken).

The Qur’an even says that only those, who possess faith and tawakkul, shall be able to exhibit resistance vis-à-vis satanic whisperings and not be influenced by them.

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلـى الَّذِينَ آمَنُوا وَ عَلـى‏ رَبِّهِمْ يَتَوَكَّلُونَ‏

“Surely he has no authority over those who believe and rely on their Lord.” 3

From the entire collection of these verses it can be concluded that tawakkul means that man, in the face of problems, does not experience a feeling of weakness and inferiority, but instead considers himself victorious by relying on the infinite power of Allah (s.w.t.). Thus, tawakkul is a hope-inspiring, energy-insuntiling and reinforcing factor which increases perseverance and resistance.

If the concept of tawakkul meant taking to a corner and sitting idle, it would be meaningless to attribute it to the soldiers and the likes of them.

And if some believe that resorting to various means and natural factors is not in conformity with the spirit of tawakkul, they are mistaken. This is because endeavouring to separate the effects of natural causes from the Will of Allah (s.w.t.) is a kind of polytheism. But is it not a fact that whatever the natural causes possess is from Him alone? And is it not that everything is in accordance with His Will and command? Yes, if we were to regard the causes and means to be an independent apparatus as opposed to Allah's Will, this would be incompatible with the spirit of tawakkul.

How is it possible to interpret tawakkul in this manner when the Noble Prophet (S), the leader of those who exhibited tawakkul, had never been heedless of utilizing every opportunity, appropriate plan and other exterior means for furthering his aims and objectives; all these only go to prove that the meaning of tawakkul does not have that negative dimension attached to it at all.

Secondly: Relying on Allah (s.w.t.) delivers man from being dependent (on others) - a state, which is the source of humiliation - and imparts freedom and self-confidence to him.

At this point we present some of the traditions in connection with tawakkul for the purpose of illuminating its actual meaning.

Imam as-Sadiq (a.s.) says:

إِنَّ الْغِـنـى وَ الْعِزَّ يَجُولاَنِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَا

“Verily, independence and honour are in (a state of) travel and when they come to the place of 'tawakkul' they take up residence there.”4

In this tradition, tawakkul has been presented as being the actual dwelling place of independence and honour.

It has been narrated that the Noble Prophet (S) said: I asked Jibrail: “What is 'tawakkul'?” He replied: “Cognizance (of the fact) that the creation (of Allah) can neither cause harm nor yield benefit; neither can it grant nor withhold (a bounty); (one must) sever all expectations from the creation (of Allah). When a person becomes such, he shall never work for anyone other than Allah (s.w.t.) and shall never hope and expect from anyone other than Him, and this is the reality of 'tawakkul'.5

Once someone questioned Imam 'Ali ibne Musa al-Ridha (a.s.)6 :

مَا حَدُّ التَّوَكُّلِ؟ فَقَالَ أَنْ لاَ تَخَافَ مَعَ اللٌّهِ أَحَداً

“What is the extent of 'tawakkul'? He (a.s.) replied: That you do not fear anyone once you have relied on Allah!”7 and8

Notes

1. Relying on Allah (s.w.t.) (Tr.)

2. Surat Ale 'Imran (3), Verse 173

3. Suratul Nahl (16), Verse 99

4. al-Kafi, vol. 2, Chapter al-Tafwidh IlAllah (s.w.t.) Wa al-Tawakkul 'Alaihi, no. 3

5. Biharul Anwar, vol. 15, Part 2 Fi al-Akhlaq, pg. 14 (Old Publication)

6. Safinatul Bihar, vol. 2, pg. 682

7. For more explanations in connection 'tawakkul' and other such issues, refer the book Angizah-e-Paidaish-e-Madhhab.

8. Tafsir-e-Namuna, vol. 10, pg. 295

13. What is the philosophy behind Du'a and Invocations?

Those, who have not comprehended the reality of du'a, and its educative and psychological effects, have levelled various objections against it:

At times they say: Du'a brings about a state of narcosis within people for, instead of exhorting them towards effort and utilization of advanced means, it directs them towards supplications and teaches them that they should pray, rather than exert themselves!

And occasionally they say: Basically, is supplicating not interference in Allah's (s.w.t.) work? Allah (s.w.t.) performs whatever He deems to be the best; He loves us and knows better than us what is best for us and so, why should we seek things from Him at times as we please?

At other times they say: Apart from all these, does du'a not conflict with the attribute of ridha1 and taslim2 ?

Those who propound these objections are oblivious of the psychological, social, educative and spiritual effects of supplication. This is because man, in order to strengthen his determination, and eliminate his distresses, is occasionally in need of a support, and it is the du'a that lights up the lamp of hope within him.

People, who neglect du'a and supplication, shall eventually face undesirable social and psychological effects in the long run.

In the words of a well-known psychologist: “Absence of invocations amongst a nation is equivalent to the collapse of that nation! A society that has strangulated within itself the need for invocations is usually not safeguarded from degradation and degeneration. Of course, it should not be forgotten that invocating only in the mornings while passing the entire day akin to barbarians, is futile; supplications ought to be performed continuously and in every state, and care should be taken to ensure that its profound influence upon man is not lost.”3

Those, who claim that du'a possesses a narcotic effect, have failed to comprehend the meaning of du'a. Supplicating to Allah (s.w.t.) does not mean that we withdraw ourselves from all the natural means that lie at our disposal and instead, raise our hands and set about praying; rather, it means that after utilizing all the means available before us to the best of our abilities and if we fall short, we resort to du'a and, by turning towards and leaning on Allah (s.w.t.), we invigorate within ourselves the spirit of hope, seeking succour from the unfailing assistance of the Great Origin.

Accordingly du'a is confined to inadequacies and dead-ends, and not a means that acts as a substitute for natural factors.

Although invocations induce serenity, at the same time, they also stimulate a kind of amazement and internal expansion with respect to cerebral activities, and occasionally also inspire a spirit of courageousness and heroism within man. Invocations make manifest our excellences with unique indications - pure look, composed behaviour, internal expansion and happiness, firm conviction, ability to accept guidance and confront the adversities.

These are the things that indicate upon the existence of a concealed treasure deep within us, and by means of this strength, even those who are backward and less capable can better utilize their mental and ethical abilities, and derive greater benefits. However, it is rather unfortunate that in our present world, those who can comprehend (the concept of) supplication correctly are very few indeed.4

From what we have stated above, the answer to the objection that the concept of du'a is inconsistent with ridha and taslim also becomes clear. This is because du'a, as has been explained above, is a kind of quest for the ability to acquire a greater share of the infinite grace and blessings of Allah (s.w.t.).

In other words man, by means of du'a, develops within himself a great worthiness for acquiring increased blessings of Allah (s.w.t.), and it is self-evident that exertion towards perfection is, in reality, taslim in the face of the laws of creation and not something in contrast to it.

Additionally, du'a is a kind of worship, (and an exhibition of) servitude, and by means of it man achieves a fresh attentiveness towards Allah (s.w.t.). Therefore, just as all the other acts of worship possess an educative influence, du'a too possesses such an influence.

And when they say that du'a is interference in Allah's (s.w.t.) work! Allah (s.w.t.) does whatever is advisable and prudent, they have overlooked the fact that distribution of Allah's (s.w.t.) bounties is dictated by capability - the greater the capacity, the greater shall be the share of the Divine gifts that shall come a person's way.

And it is for this reason that Imam as-Sadiq (a.s.) has said:

إِنَّ عِندَ اللٌّهِ مَنْزِلَةً لاَ تُـنَالُ إِِلاَّ بِمَسْأَلَةٍ

“Allah (s.w.t.) has ordained ranks, which cannot be achieved except by means of supplication.”5

A scholar has stated: “When we supplicate, we link and associate ourselves to the infinite Power, Who has interconnected the entire universe.”6

He also states: “Today, the most recent science, i.e. psychiatry, teaches the same things that the prophets used to teach. Why? The reason being that psychiatrists have discovered that du'a, prayers and possessing a firm conviction with respect to religion eliminates worries, anxieties, agitations and fear - factors that are cause for more than half of our inconveniences.”7 and8

Notes

1. Satisfaction and pleasure over divine decree. (Tr.)

2. Submission to Allah (s.w.t.). (Tr.)

3. Niyayish - a Persian translation of a book written by the well-known doctor and psychologist Alexis Carrol.

4. As written by Alexis Carrol.

5. al-Kafi, vol. 2, pg. 338, Chapter Fadhl al-Du'a Wa al-Haththu 'Alaihi, no. 3

6. Aain-e-Zindagi, pg. 156

7. Ibid., pg. 152

8. Tafsir-e-Namuna, vol. 1, pg. 639

14. Why is it that our Supplications Occasionally Remain Unanswered?

Attention towards the conditions for the acceptance of prayers reveals new realities in the issue of du'a, and manifests its constructive influence. In the Islamic traditions, some of the conditions (to be taken into regard) for the purpose of acceptance of one's prayers are as follows:

In order to have the prayers answered, first of all one should strive for the purification of the mind and soul, be repentant over (past) sins, embark upon development of the self and seek inspiration from the lives of divine leaders.

It has been reported that Imam as-Sadiq (a.s.) said: Let it never be that any of you seeks a thing from Allah (s.w.t.) except that he first praises and glorifies Him, sends salutations upon the Noble Prophet (S) and his holy progeny, confesses to his sins and exhibits repentance over them; after having done these, he should then seek his desire from Him.1

Endeavouring to have a pure life, free from usurped riches, oppression and injustice, and to refrain from acquiring one's livelihood by illegal means.

It has been reported that the Noble Prophet (S) said:

مَنْ أَحَبَّ أَنْ يُسْتَجَابَ دُعَاؤُؤَهُ فَلْيُطَيِّبْ مَطْعَمَهُ وَ مَكْسَبَهُ‏

“One who desires to have his supplications answered, should purify his food and earnings.”2

One should not desist from combating evil and inviting others towards Allah (s.w.t.).

This is because the supplications of those, who forsake 'enjoining the good and forbidding the evil', are not answered. The Noble Prophet (S) has said: “You must enjoin the good and forbid the evil or else Allah (s.w.t.) will cause the evil ones to prevail over the righteous ones from amongst you, and however much they may pray, (their prayers) shall not be answered!”3

In fact, abandoning this great duty of 'national supervision' leads to turmoil within the society as a result of which the society would be left open for the evil ones; (when this happens) supplications for the elimination of the consequences arising out of this state would be futile since this state has resulted out of man's own deeds.

Acting in Accordance with Divine Covenants

Faith, good deeds, trustworthiness, and righteousness, (collectively) form another of the conditions for the acceptance of prayers. This is because one who is not faithful to his pledge with respect to Allah (s.w.t.), should likewise not expect Allah's (s.w.t.) promise of answering a supplicant to be true for him too.

A person once, complaining to the Commander of the Faithful (a.s.) about his prayers not being answered, said: Despite the fact that Allah (s.w.t.) has said “Call upon Me, I will answer you”, why is it that when we supplicate to him, He does not answer our prayers?

The Imam (a.s.) replied:

إِنَّ قُلُوبَبُکُمْ خَانٍ بِثَمٌنِيَةِ خِصاَلٍ

“Your hearts (and thoughts) have been unfaithful with respect to eight things (and this is the reason your prayers go unanswered).”

1. You have acquired the cognizance of Allah (s.w.t.) but you do not fulfill what is due to Him; consequently your cognizance of Him has not benefited your state!

2. You have brought faith upon His Messenger but (later) went on to oppose his customs; where then is the yield of your faith?

3. You have read His book but have not acted upon it; you stated: “We have heard and we obey”, but then rose up in opposition to it!

4. You say: “We fear Allah's punishment”, but perpetually perform acts that lead you closer to it.

5. You claim to be covetous of Allah's reward however you continue to perform acts that lead you away from it.

6. You consume Allah's bounties but do not extend thanksgivings to Him.

7. You have been ordered to be Shaytan's enemy (whereas you sketch plans to befriend him); you claim to be his enemy but, in practice, you do not oppose him.

8. You place into great scrutiny the faults of others but conveniently disregard your own; with such a state of affairs, how do you expect your prayers to be answered when you yourself have shut its doors? Be pious, rectify your deeds and enjoin the good and forbid the evil so that your prayers are answered.”4

This meaningful tradition explicitly states: “Allah's promise to answer the invocations of a supplicant is not absolute, but conditional - the condition being that you should fulfill your own pledges and covenants; however the reality is that you have broken your pledge in eight ways. If you were to put an end to these, your prayers would be answered.”

Another condition for the acceptance of one's prayers is to adjoin it with efforts and hard work. In one of the short sayings of the Commander of the Faithful (a.s.) we read:

أَلدَّاعِي بِلاَ عَمَلٍ كَالرَّامِي بِلاَ وَتَرٍ

“A supplicant (who prays) without effort and endeavour is like an archer without a bowstring!”5

In view of the fact that the bowstring is a means to propel the arrow towards the target, the influence of 'effort' in the effectiveness of du'a becomes evident.

The above five conditions are illustrative of the reality that not only should du'a not become a substitute for the natural means and ordinary measures with the purpose of achieving an objective but rather, in order for it to be answered, there ought to occur a complete transformation in the life of the supplicant - his outlook ought to be overhauled and his past deeds reviewed.

In view of the above, does it not appear that characterizing du'a as being narcotic and soporific indicates either a lack of knowledge or a sinister motive?6

Notes

1. Safinatul Bihar, vol. 1, pg. 448, 449

2. Ibid.

3. Ibid.

4. Safinatul Bihar, vol. 1, pg. 448

5. Nahjul Balagha, Short Sayings 337

6. Tafsir-e-Namuna, vol. 1, pg. 643

9. What is the reality of Angels?

The Noble Qur’an has spoken about the angels on numerous occasions with a great number of verses speaking of their attributes, characteristics and responsibilities. So much so that the Qur’an places the issue of belief in the angels at par with belief in Allah (s.w.t.), the prophets and the Divine books, and this itself is proof of the fundamental importance of this issue.

آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَ الْمُؤْمِنُونَ كُلٌّ آمَنَ بِاللٌّهِ وَ مَلاَئِكَتِهِ وَ كُـتُبِهِ وَ رُسُلِهِ‏

“The messenger believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His messengers.” 1

Undoubtedly, the existence of the angels is one of the issues of the ghaib (Unseen) and therefore, proving their existence and their characteristics cannot be accomplished except by means of transmitted proofs; hence, we ought to accept them according to the ruling of 'believing in the Unseen'.

The Qur’an mentions their characteristics as follows:

1. The angels are entities that possess intelligence and comprehension, and are the honourable servants of Allah (s.w.t.).

بَلْ عِبَادٌ مُكْرَمُونَ

“Nay! they are honored servants.” 2

2. They are totally subservient to Allah (s.w.t.) and never exhibit insubordination towards Him.

لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ

“They do not precede Him in speech and (only) according to His commandment do they act.” 3

3. They have been assigned important and greatly varied responsibilities on the part of Allah (s.w.t.).

- A group upholds the 'Arsh (Throne).4

- A group 'regulates the affair'.5

- A group of them are for the seizing of the souls.6

- A group is vigilant of the deeds of the humans.7

- A group protects humans from perils and untoward incidents.8

- A group is responsible for punishing and chastising the rebellious and recalcitrant nations.9

- Some angels are divine helpers for the believers during battles.10

- And finally some of the angels bring down the Revelation and the Divine books for the prophets…11

…And if we were to enumerate each of their duties, the discussion would become greatly protracted.

4. They are perpetually engaged in glorifying and sanctifying Allah (s.w.t.), as we read in verse 5 of Suratul Shura.

وَ الْمَلاَئِكَةُ يُسَبِّحُونَ بِحَمْدِ رَبِّهِمْ وَ يَسْتَغْفِرُونَ لِمَنْ فِي الأََرْضِ‏

“And the angels sing the praise of their Lord and ask forgiveness for those on earth.”

5. Despite all the above, man, due to his ability to develop and achieve perfection, is superior to them to the extent that all the angels, without exception, fell into prostration when Adam was created and he became their teacher.12

6. Occasionally they take the form of humans and manifest themselves before the prophets and even individuals who are not prophets, as we read in the chapter Maryam (s.a.) that a great angel appeared before Maryam (s.a.) in the form of a 'perfect' man.

فَأَرْسَلْنَا إِلَيْهَا رُوحَنَا فَتَمَثَّلَ لَهَا بَشَراً سَوِيًّا

“Then We sent to her Our spirit, and there appeared to her a well-made man.” 13

On other occasions they appeared before prophets Ibrahim and Lut (a.s.) in the form of humans.14

From the end of these verses it can also be inferred that the people of prophet Lut (a.s.) too witnessed them in that 'measured' human form.15

Is this appearance in the human form an objective reality? Or was it an imagination or a kind of seizing of the eyes? The apparent meaning of the verses seem to indicate the first meaning, although some distinguished commentators have opted for the second view.

1. From the Islamic traditions it can be inferred that they are so numerous that their numbers cannot be compared to the humans at all. We read in a tradition that Imam as-Sadiq (a.s.) was asked: Are the angels more in number or the humans? Whereupon he (a.s.) replied: “By Allah, in Whose grasp is my soul! The angels of Allah that are present in the heavens are more than the particles of sand present on the earth; in the heavens there does not exist a place to put one's foot except that there is an angel there, engaged in glorifying and sanctifying Allah.”16

2. They do not eat and drink, and neither do they marry. In a tradition Imam as-Sadiq (a.s.) says: The angels do not eat food, do not drink water and do not marry, rather, they stay alive by means of the zephyr of Allah's 'Arsh (Throne)!)17

3. They are not overcome by sleep, lethargy and heedlessness. Imam 'Ali (a.s.) says: In them there is no lassitude, heedlessness and disobedience. Sleep never prevails over them, their intellects are never overcome by inadvertence and forgetfulness, their bodies never experience lethargy, and they are never ensconced in the loins of fathers and the wombs of mothers.18

4. They possess different grades and varied ranks; some are always in a state of ruku' while others are perpetually in a state of prostration.

وَ مَـا مِنَّا إِلاَّ لَهُ مَقَامٌ مَعْلُومٌ وَ إِنَّا لَنَحْنُ الصَّآفُّونَ وَ إِنَّا لَنَحْنُ الْمُسَـبِّحُونَ‏

“And there is none of us but has an assigned place, and most surely we are they who draw themselves out in ranks, and we are most surely they who declare the glory (of Allah).” 19

Imam as-Sadiq (a.s.) has said: “Allah (s.w.t.) possesses certain angels, who are in (a state of) ruku' (and shall continue to remain so) until the Day of Judgment, and certain angels, who are in (a state of) sajdah, (and shall continue to remain so) until the Day of Judgment.”20

(For further information about their characteristics and categories, refer to 'The Chapter of Angels' of the section السَّماَء وَ الْعَالــم of the book Biharul Anwar (vol. 59, pp. 144-326) and Nahjul Balaghah, Sermons 1, 91, 109 and 171.)

Question

In view of the characteristics that have been mentioned above, are angels corporeal or non-corporeal entities?

Undoubtedly, with the characteristics that they possess, they cannot be constituted of this lowly and elemental matter; nevertheless it is possible for them to have been created out of subtle material elements - material elements that are superior to this ordinary matter familiar to us.

Proving absolute immateriality for the angels - immateriality with respect to place, time and parts - is not an easy task and furthermore, research on this subject does not possess that great a benefit. The important thing is that we recognize the angels according to the attributes that have been mentioned by the Qur’an and the conclusive Islamic traditions, and regard them as a huge assemblage of lofty and preeminent entities of Allah (s.w.t.) without attributing any status to them except that of servitude and slavery (of Allah (s.w.t.) ) and without regarding them as being partners to Allah (s.w.t.) in creation and worship, for then this would be downright polytheism and kufr.

In connection with the angels we content ourselves with what has been discussed and leave the details for books, specifically devoted to this topic.

In numerous expressions of the Torah the angels have been referred to as Gods - an expression enshrouded with polytheism and one of the signs of the distortion of the present Torah. But the Noble Qur’an is pure from such expressions for it does not ascribe to them any rank except that of servitude, worship and execution of Allah's (s.w.t.) commands. Moreover, as we have previously mentioned, it is apparent from various verses of the Qur’an that the rank of the Perfect Man is loftier and more exalted than that of the angels.21

Notes

1. Suratul Baqarah (2), Verse 285

2. Suratul Anbiya (21), Verse 26

3. Suratul Anbiya (21), Verse 27

4. Suratul Haqqah (69), Verse 17

5. Suratul Nazia'at (79), Verse 5

6. Suratul A'raf (7), 37

7. Suratul Infitar (82), Verse 10 - 13

8. Suratul An'am (6), Verse 61

9. Surat Hud (11), Verse 77

10. Suratul Ahzab (33), Verse 9

11. Suratul Nahl (16), Verse 2

12. Suratul Baqarah (2), Verse 30 - 34

13. Surat Maryam (19), Verse 17

14. Surat Hud (11), 69, 77

15. Surat Hud (11), Verse 78

16. Biharul Anwar, vol. 59, pg. 176, no. 7. There are numerous other traditions too that have been mentioned in this regard.

17. Ibid., pg. 174, no. 4

18. Biharul Anwar, vol. 59, pg. 175

19. Suratul Saffat (37), Verse 164 - 166

20. Biharul Anwar, vol. 59, pg. 174

21. Tafsir-e-Namuna, vol. 18, pg. 173

10. What is ‘Raj'at (the Return)? Is its occurrence possible?

Raja't is one of the popular Shi'ite beliefs and its explanation, briefly, is as follows:

After the reappearance of Imam Mahdi (a.s.) and on the threshold of Resurrection, a group of the sincere mu'mineen and a group of the immensely wicked disbelievers and rebellious individuals shall return to this world. The first group shall subsequently advance several ranks towards perfection whilst the second group would taste a severe chastisement.

The late Sayyid Murtadha, one of the greatly distinguished scholars, explains as follows: “After the reappearance of Hadhrat Mahdi (a.s.), the Exalted Allah (s.w.t.) shall cause group of those, who had previously departed from the world, to return to this world in order that they may be partners in the reward and glory of assisting him (a.s.) and in witnessing Allah's rule over the entire world; He shall also cause the most obstinate enemies to return in order to extract revenge from them.”

He then adds: “No intellectual person can ever claim that Allah (s.w.t.) does not possess the power to cause this occurrence to happen and, since this cannot be considered to be impossible, it is itself a proof of the truthfulness of this issue. Nonetheless, our opponents reject this so vehemently as if they regard it to be an event that is inconceivable.”

He then further adds: “The consensus of the Twelve-Imam Shi'ites proves this belief, for there is none, from amongst them, who oppose it.”1

Nevertheless, from the statements of some of the scholars and also from the words of late Tabrisi in his book Majma'ul Bayan, it appears that a minority from amongst the Shi'ites had opposed this belief, interpreting Raj'at to mean the return of the rule and government of the Ahlul Bayt (a.s.) and not the return of the people and coming to life of the dead. However, they are few in number and accordingly do not injure the consensus.

There are indeed numerous aspects that need to be discussed which we shall present here, in a few words, so as not to deviate from the subject matter:

1. Without any doubt, for a group of dead individuals to come back to life in this world is entirely possible, just as the coming to life of all the humans on the Day of Judgment is entirely possible. Astonishment over such an issue is akin to the disbelief exhibited by the pagan polytheists over the issue of Resurrection, and mockery with respect to this issue is analogous to their mockery. This is because the intellect does not consider such an occurrence to be impossible; indeed the Power of Allah (s.w.t.) is so extensive and all-embracing that for Him all these issues are simple.

2. In the Noble Qur’an there are five instances of raj'at, occurring with respect to past nations:

A) Regarding a prophet, who passed by a settlement which lay in ruins while the bodies of its inhabitants lay scattered. He asked himself as to how Allah (s.w.t.) would bring them to life after they have died whereupon Allah (s.w.t.) made him to die for one hundred years and then, bringing him to life, asked: “How long have you tarried? He replied: A day or a part of it. He was told: No. A hundred years have passed by you.”2

Whether this prophet had been 'Uzayr or someone else does not make a difference. The significant point is the explicit declaration of the Qur’an about life after death in this world itself.

فَأَمَاتَهُ اللٌّهُ مِائَةَ عامٍ ثُمَّ بَعَثَهُ

“So Allah made him die for a hundred years, then raised him to life.”

B) In verse 243 of Suratul Baqarah, the Qur’an speaks about a group of individuals, who, out of fear of death (and according to some commentators, under the pretext of plague had refrained from participating in the jihad) had stepped out of their houses, whereupon Allah (s.w.t.) commanded them to die and then raised them to life again.

فَقَالَ لَهُمُ اللٌّهُ مُوتُوا ثُمَّ أَحْـيَاهُمْ‏

“Allah said to them: 'Die': Then He restored them to life.”

Some commentators, who have been unable to digest the occurrence of such an unusual incident, have regarded it as just a presentation of an example. However, it is plain that such interpretations, vis-à-vis the apparent meaning and the explicit statements of the verse in connection with the occurrence of this issue, are unacceptable.

C) In verses 55 and 56 of Suratul Baqarah, which are in connection with the tribe of Bani Isra’il, we read that a group from amongst them, desiring to see Allah (s.w.t.), were overcome by a deadly lightning and died, after which, Allah (s.w.t.) brought them back to life in order that they may thank Him for His bounties.

ثُمَّ بَعَثْنَاكُمْ مِنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ

“Then We raised you up after your death that you may give thanks.”

D) Verse 110 of Suratul Maidah, while enumerating the miracles of Prophet 'Isa (a.s.), states:

وَ إِذْ تُخْرِجُ الْمَوْتى‏ بِإِذْنِي

“And when you brought forth the dead by My permission.”

This expression indicates that 'Isa (a.s.) made use of this miracle (bringing the dead to life) of his; moreover, the imperfect tense of the word تَخرُجُ indicates repetition, which itself can be regarded as a kind of Raj'at (for those whom he (a.s.) brought back to life).

E) And finally, in verse 73 of Suratul Baqarah, when there arose a dispute and disagreement amongst the Bani Isra’il with respect to unearthing the killer of a murdered person, the Qur’an says that they were ordered to sacrifice a cow possessing certain specific features, and to tap a part of its body upon the body of the murdered person in order that the person may return to life (and disclose the name of his murderer thereby putting an end to the dispute)

فَقُلْنَا اضْرِبُوهُ بِبَعْضِهَا كَذٌلِكَ يُحْيِ اللٌّهُ الْمَوْتى‏ وَ يُرِيكُمْ آيَاتِهِ لَعَلَّكُمْ تَعْقِلُونَ

“So We said: Strike the (dead body) with part of the (sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand.”

Apart from these five instances, there are other occasions which are observed in the Noble Qur’an - such as the story of the People of the Cave which is also something similar to raj'at, and the story of the four birds of Prophet Ibrahim (a.s.) that are brought back to life after being sacrificed in order to demonstrate for him the possibility of the resurrection of man - an incident, which is very significant when discussing raj'at.

Accordingly, how is it possible that a person accepts the Noble Qur’an as a Divine book and, despite all these clear verses, suntil denies the possibility of raj'at? Essentially, is raj'at something other than a return to life after death?

Can raj'at not be regarded as a small example of Resurrection, in this small world? How can one, who accepts Resurrection in that extensive scale, reject the issue of raj'at? Or ridicule its concept? Or speak like Ahmad Amin Misri, who, in his book Fajrul Islam, writes:

األْيَهُوْدِيَّةُ ظَهَرَتْ بِالتَّشَيُّعِ بِالْقَوْلِ بِالرَّجْعَةِ

“Another Judaism has manifested in Shi'ism due to the concept of raj'at!”3

Honestly, what difference lies between this statement of Ahmad Amin and the disavowal of physical resurrection by the pagan Arabs?

3. What we have stated up to this point has proved the possibility of the occurrence of raj'at; and its occurrence is emphasized by numerous traditions which have been narrated from the Imams of the Ahlul Bayt (a.s.), and since it is beyond the scope of our discussion to present them all, it should suffice for us to quote the statistics compiled by the late 'Allamah Majlisi, who says:

How is it possible that a person believes in the truthfulness of the words of the Imams of the Ahlul Bayt (a.s.) but (at the same time) refuses to accept the 'successively transmitted' traditions in connection with raj'at - explicit traditions, which are almost two hundred in number and transmitted by forty odd trustworthy transmitters and eminent scholars in more than fifty books! If these traditions are not 'successively transmitted', then which tradition can be such?4 and5

Notes

1. Safinatul Bihar, vol. 1, pg. 511 (under رجع )

2. Suratul Baqarah (2), Verse 259

3. 'Aqaidul Imamiyyah of Sheikh Muhammad Ridha Mudhaffar, pg. 71

4. Biharul Anwar, vol. 53, pg. 122

5. Tafsir-e-Namuna, vol. 15, pg. 555

11. What is the philosophy of Raj'at?

From Islamic traditions, it can be inferred that this issue is confined to those righteous believers, who possess an elevated rank with respect to their faith, and similarly disbelievers, who are placed at a low-grade rank with respect to their disbelief. It appears that the return of these two groups into the world is for the purpose of completing a circle of perfection in the case of the first group and tasting worldly chastisement regarding the second group.

The wisdom of Allah (s.w.t.) necessitates that the group of sincere believers - who, in their journey towards spiritual perfection, had come across obstructions in their life due to which their development had been left incomplete - continue their journey towards perfection by being brought back into this world. They shall then witness the universal government of truth and justice, and participate in the establishment of this system. This is because participation in the establishment of such a government is one of the greatest distinctions (for man).

On the contrary, the group of obstinate tyrants, apart from their special chastisement on the Day of Judgment, should also be punished in this world like the punishment tasted by obstinate nations such as 'Ad, Thamud, the people of Fir'awn and Prophet Lut (a.s.), and the only way to accomplish this is by means of raj'at.

In a tradition, Imam as-Sadiq (a.s.) says:

إِنَّ الرَّجْعَةَ لَيْسَتْ عَامَّةٌ وَ هِيَ خَاصَّةٌ، لاَ يَرْجِعُ إِلاَّ مَنْ مَحَّضَ الإِيـمَانَ مَحْضاً أَوْ مَحَّضَ الشِّرْكَ مَحْضاً

“Surely the raj'at is not universal, but specific; only those shall be returned, who are downright pure in faith or downright pure in polytheism.”1

It is possible that verse 95 of Suratul Anbiya, which states:

وَ حَرَامٌ عَلى قَرْيَةٍ أَهْلَکْنَاهَا إِنَّهُمْ لاَ يَرْجِعُونَ

“And it is binding on a town which We destroy that they shall not return)” is also an allusion towards this meaning. This is because the issue of non-return is stated in connection with those, who have tasted their punishments in this world; thus, it becomes manifest that those, who have not witnessed their punishments, ought to return and taste it.

Another possibility that exists is that the return of these two groups in that specific phase of human history is to present before mankind two important signs - the power of Allah (s.w.t.) and the issue of Resurrection (the Origin and the End) - in order that by witnessing it they reach the zenith of their faith and spiritual perfection, and do not possess any kind of shortcoming.2

Notes

1. Biharul Anwar, vol. 53, pg. 39

2. Tafsir-e-Namuna, vol. 15, pg. 559

12. What is the reality of Tawakkul and what is its philosophy?

The word tawakkul1 has been derived from وکالت (wakalat), meaning 'taking for oneself a representative', and a good representative generally possesses the following four characteristics: Awareness, Trustworthiness, Strength and Sympathy.

It might not appear necessary to mention that one selects a barrister for a task when the individual lacks the strength to defend himself. He therefore seeks the strength of another person and uses his assistance to solve his personal problem.

Accordingly tawakkul means that man, in the face of the difficulties of life, enmity and troubles of opponents, the tangles of existence which hinder his journey towards his objectives, and in instances wherein he finds himself unable to untie the knots, takes Allah (s.w.t.) as his support but, at the same time, does not stop his own efforts and endeavours. Rather, in those instances too, wherein he possesses the strength to perform the work, he looks upon Allah (s.w.t.) as the fundamental influencing force. This is because in the eyes of a (true) monotheist, He is the source of all strength and power.

Contrary to the attribute of 'relying on Allah (s.w.t.) ' is 'relying on other than Him' - meaning living dependently upon someone else and not possessing self independence.

Scholars of ethics state: Tawakkul is the direct outcome of 'Unity of Divine acts'; this is because, as we have mentioned previously, in the eyes of a monotheist every motion, endeavour, movement and occurrence that takes place in this world eventually finds a connection with the Primary Cause of this world i.e. Allah (s.w.t.); consequently, a monotheist regards every strength and power to originate from Him.

The Philosophy of 'Tawakkul'

In the light of our previous statements, it can be inferred that:

Firstly: Relying on Allah (s.w.t.) - the interminable Source of power and strength - causes man to become more resilient in the face of the troubles and adversities of life. An example of this is when the Muslims suffered a severe blow in the battle of Uhud and the enemies, after having abandoned the battlefield, decided to return once again midway from their journey (back home) with the aim of inflicting a final blow upon the Muslims.

The Qur’an states that when the Muslims were informed of this, those who possessed firm faith were untouched by fright in this extremely dangerous moment when they had lost most of their active forces. On the contrary, placing their reliance on Allah (s.w.t.) and seeking assistance from the power of faith, they increased themselves in firmness and resistance. As a result the victorious enemies, being informed of this, hastily retraced their advance.2

Examples of such resistance, under the light of tawakkul, are observed in numerous verses, amongst them being verse 122 of Surat Ale 'Imran, in which the Qur’an says that reliance on Allah (s.w.t.) prevented the two groups of soldiers from being overcome with lassitude, in the battlefield.

In verse 12 of Surat Ibrahim it has been mentioned that tawakkul should be accompanied by patience in the face of the attacks of the enemy.

In verse 159 of Surat Ale 'Imran it has been ordered that when intending to perform an important task, initially consultation should take place; this should be followed up by a firm decision after which, one should place one's reliance on Allah (s.w.t.) (and proceed in accordance with the decision taken).

The Qur’an even says that only those, who possess faith and tawakkul, shall be able to exhibit resistance vis-à-vis satanic whisperings and not be influenced by them.

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلـى الَّذِينَ آمَنُوا وَ عَلـى‏ رَبِّهِمْ يَتَوَكَّلُونَ‏

“Surely he has no authority over those who believe and rely on their Lord.” 3

From the entire collection of these verses it can be concluded that tawakkul means that man, in the face of problems, does not experience a feeling of weakness and inferiority, but instead considers himself victorious by relying on the infinite power of Allah (s.w.t.). Thus, tawakkul is a hope-inspiring, energy-insuntiling and reinforcing factor which increases perseverance and resistance.

If the concept of tawakkul meant taking to a corner and sitting idle, it would be meaningless to attribute it to the soldiers and the likes of them.

And if some believe that resorting to various means and natural factors is not in conformity with the spirit of tawakkul, they are mistaken. This is because endeavouring to separate the effects of natural causes from the Will of Allah (s.w.t.) is a kind of polytheism. But is it not a fact that whatever the natural causes possess is from Him alone? And is it not that everything is in accordance with His Will and command? Yes, if we were to regard the causes and means to be an independent apparatus as opposed to Allah's Will, this would be incompatible with the spirit of tawakkul.

How is it possible to interpret tawakkul in this manner when the Noble Prophet (S), the leader of those who exhibited tawakkul, had never been heedless of utilizing every opportunity, appropriate plan and other exterior means for furthering his aims and objectives; all these only go to prove that the meaning of tawakkul does not have that negative dimension attached to it at all.

Secondly: Relying on Allah (s.w.t.) delivers man from being dependent (on others) - a state, which is the source of humiliation - and imparts freedom and self-confidence to him.

At this point we present some of the traditions in connection with tawakkul for the purpose of illuminating its actual meaning.

Imam as-Sadiq (a.s.) says:

إِنَّ الْغِـنـى وَ الْعِزَّ يَجُولاَنِ فَإِذَا ظَفِرَا بِمَوْضِعِ التَّوَكُّلِ أَوْطَنَا

“Verily, independence and honour are in (a state of) travel and when they come to the place of 'tawakkul' they take up residence there.”4

In this tradition, tawakkul has been presented as being the actual dwelling place of independence and honour.

It has been narrated that the Noble Prophet (S) said: I asked Jibrail: “What is 'tawakkul'?” He replied: “Cognizance (of the fact) that the creation (of Allah) can neither cause harm nor yield benefit; neither can it grant nor withhold (a bounty); (one must) sever all expectations from the creation (of Allah). When a person becomes such, he shall never work for anyone other than Allah (s.w.t.) and shall never hope and expect from anyone other than Him, and this is the reality of 'tawakkul'.5

Once someone questioned Imam 'Ali ibne Musa al-Ridha (a.s.)6 :

مَا حَدُّ التَّوَكُّلِ؟ فَقَالَ أَنْ لاَ تَخَافَ مَعَ اللٌّهِ أَحَداً

“What is the extent of 'tawakkul'? He (a.s.) replied: That you do not fear anyone once you have relied on Allah!”7 and8

Notes

1. Relying on Allah (s.w.t.) (Tr.)

2. Surat Ale 'Imran (3), Verse 173

3. Suratul Nahl (16), Verse 99

4. al-Kafi, vol. 2, Chapter al-Tafwidh IlAllah (s.w.t.) Wa al-Tawakkul 'Alaihi, no. 3

5. Biharul Anwar, vol. 15, Part 2 Fi al-Akhlaq, pg. 14 (Old Publication)

6. Safinatul Bihar, vol. 2, pg. 682

7. For more explanations in connection 'tawakkul' and other such issues, refer the book Angizah-e-Paidaish-e-Madhhab.

8. Tafsir-e-Namuna, vol. 10, pg. 295

13. What is the philosophy behind Du'a and Invocations?

Those, who have not comprehended the reality of du'a, and its educative and psychological effects, have levelled various objections against it:

At times they say: Du'a brings about a state of narcosis within people for, instead of exhorting them towards effort and utilization of advanced means, it directs them towards supplications and teaches them that they should pray, rather than exert themselves!

And occasionally they say: Basically, is supplicating not interference in Allah's (s.w.t.) work? Allah (s.w.t.) performs whatever He deems to be the best; He loves us and knows better than us what is best for us and so, why should we seek things from Him at times as we please?

At other times they say: Apart from all these, does du'a not conflict with the attribute of ridha1 and taslim2 ?

Those who propound these objections are oblivious of the psychological, social, educative and spiritual effects of supplication. This is because man, in order to strengthen his determination, and eliminate his distresses, is occasionally in need of a support, and it is the du'a that lights up the lamp of hope within him.

People, who neglect du'a and supplication, shall eventually face undesirable social and psychological effects in the long run.

In the words of a well-known psychologist: “Absence of invocations amongst a nation is equivalent to the collapse of that nation! A society that has strangulated within itself the need for invocations is usually not safeguarded from degradation and degeneration. Of course, it should not be forgotten that invocating only in the mornings while passing the entire day akin to barbarians, is futile; supplications ought to be performed continuously and in every state, and care should be taken to ensure that its profound influence upon man is not lost.”3

Those, who claim that du'a possesses a narcotic effect, have failed to comprehend the meaning of du'a. Supplicating to Allah (s.w.t.) does not mean that we withdraw ourselves from all the natural means that lie at our disposal and instead, raise our hands and set about praying; rather, it means that after utilizing all the means available before us to the best of our abilities and if we fall short, we resort to du'a and, by turning towards and leaning on Allah (s.w.t.), we invigorate within ourselves the spirit of hope, seeking succour from the unfailing assistance of the Great Origin.

Accordingly du'a is confined to inadequacies and dead-ends, and not a means that acts as a substitute for natural factors.

Although invocations induce serenity, at the same time, they also stimulate a kind of amazement and internal expansion with respect to cerebral activities, and occasionally also inspire a spirit of courageousness and heroism within man. Invocations make manifest our excellences with unique indications - pure look, composed behaviour, internal expansion and happiness, firm conviction, ability to accept guidance and confront the adversities.

These are the things that indicate upon the existence of a concealed treasure deep within us, and by means of this strength, even those who are backward and less capable can better utilize their mental and ethical abilities, and derive greater benefits. However, it is rather unfortunate that in our present world, those who can comprehend (the concept of) supplication correctly are very few indeed.4

From what we have stated above, the answer to the objection that the concept of du'a is inconsistent with ridha and taslim also becomes clear. This is because du'a, as has been explained above, is a kind of quest for the ability to acquire a greater share of the infinite grace and blessings of Allah (s.w.t.).

In other words man, by means of du'a, develops within himself a great worthiness for acquiring increased blessings of Allah (s.w.t.), and it is self-evident that exertion towards perfection is, in reality, taslim in the face of the laws of creation and not something in contrast to it.

Additionally, du'a is a kind of worship, (and an exhibition of) servitude, and by means of it man achieves a fresh attentiveness towards Allah (s.w.t.). Therefore, just as all the other acts of worship possess an educative influence, du'a too possesses such an influence.

And when they say that du'a is interference in Allah's (s.w.t.) work! Allah (s.w.t.) does whatever is advisable and prudent, they have overlooked the fact that distribution of Allah's (s.w.t.) bounties is dictated by capability - the greater the capacity, the greater shall be the share of the Divine gifts that shall come a person's way.

And it is for this reason that Imam as-Sadiq (a.s.) has said:

إِنَّ عِندَ اللٌّهِ مَنْزِلَةً لاَ تُـنَالُ إِِلاَّ بِمَسْأَلَةٍ

“Allah (s.w.t.) has ordained ranks, which cannot be achieved except by means of supplication.”5

A scholar has stated: “When we supplicate, we link and associate ourselves to the infinite Power, Who has interconnected the entire universe.”6

He also states: “Today, the most recent science, i.e. psychiatry, teaches the same things that the prophets used to teach. Why? The reason being that psychiatrists have discovered that du'a, prayers and possessing a firm conviction with respect to religion eliminates worries, anxieties, agitations and fear - factors that are cause for more than half of our inconveniences.”7 and8

Notes

1. Satisfaction and pleasure over divine decree. (Tr.)

2. Submission to Allah (s.w.t.). (Tr.)

3. Niyayish - a Persian translation of a book written by the well-known doctor and psychologist Alexis Carrol.

4. As written by Alexis Carrol.

5. al-Kafi, vol. 2, pg. 338, Chapter Fadhl al-Du'a Wa al-Haththu 'Alaihi, no. 3

6. Aain-e-Zindagi, pg. 156

7. Ibid., pg. 152

8. Tafsir-e-Namuna, vol. 1, pg. 639

14. Why is it that our Supplications Occasionally Remain Unanswered?

Attention towards the conditions for the acceptance of prayers reveals new realities in the issue of du'a, and manifests its constructive influence. In the Islamic traditions, some of the conditions (to be taken into regard) for the purpose of acceptance of one's prayers are as follows:

In order to have the prayers answered, first of all one should strive for the purification of the mind and soul, be repentant over (past) sins, embark upon development of the self and seek inspiration from the lives of divine leaders.

It has been reported that Imam as-Sadiq (a.s.) said: Let it never be that any of you seeks a thing from Allah (s.w.t.) except that he first praises and glorifies Him, sends salutations upon the Noble Prophet (S) and his holy progeny, confesses to his sins and exhibits repentance over them; after having done these, he should then seek his desire from Him.1

Endeavouring to have a pure life, free from usurped riches, oppression and injustice, and to refrain from acquiring one's livelihood by illegal means.

It has been reported that the Noble Prophet (S) said:

مَنْ أَحَبَّ أَنْ يُسْتَجَابَ دُعَاؤُؤَهُ فَلْيُطَيِّبْ مَطْعَمَهُ وَ مَكْسَبَهُ‏

“One who desires to have his supplications answered, should purify his food and earnings.”2

One should not desist from combating evil and inviting others towards Allah (s.w.t.).

This is because the supplications of those, who forsake 'enjoining the good and forbidding the evil', are not answered. The Noble Prophet (S) has said: “You must enjoin the good and forbid the evil or else Allah (s.w.t.) will cause the evil ones to prevail over the righteous ones from amongst you, and however much they may pray, (their prayers) shall not be answered!”3

In fact, abandoning this great duty of 'national supervision' leads to turmoil within the society as a result of which the society would be left open for the evil ones; (when this happens) supplications for the elimination of the consequences arising out of this state would be futile since this state has resulted out of man's own deeds.

Acting in Accordance with Divine Covenants

Faith, good deeds, trustworthiness, and righteousness, (collectively) form another of the conditions for the acceptance of prayers. This is because one who is not faithful to his pledge with respect to Allah (s.w.t.), should likewise not expect Allah's (s.w.t.) promise of answering a supplicant to be true for him too.

A person once, complaining to the Commander of the Faithful (a.s.) about his prayers not being answered, said: Despite the fact that Allah (s.w.t.) has said “Call upon Me, I will answer you”, why is it that when we supplicate to him, He does not answer our prayers?

The Imam (a.s.) replied:

إِنَّ قُلُوبَبُکُمْ خَانٍ بِثَمٌنِيَةِ خِصاَلٍ

“Your hearts (and thoughts) have been unfaithful with respect to eight things (and this is the reason your prayers go unanswered).”

1. You have acquired the cognizance of Allah (s.w.t.) but you do not fulfill what is due to Him; consequently your cognizance of Him has not benefited your state!

2. You have brought faith upon His Messenger but (later) went on to oppose his customs; where then is the yield of your faith?

3. You have read His book but have not acted upon it; you stated: “We have heard and we obey”, but then rose up in opposition to it!

4. You say: “We fear Allah's punishment”, but perpetually perform acts that lead you closer to it.

5. You claim to be covetous of Allah's reward however you continue to perform acts that lead you away from it.

6. You consume Allah's bounties but do not extend thanksgivings to Him.

7. You have been ordered to be Shaytan's enemy (whereas you sketch plans to befriend him); you claim to be his enemy but, in practice, you do not oppose him.

8. You place into great scrutiny the faults of others but conveniently disregard your own; with such a state of affairs, how do you expect your prayers to be answered when you yourself have shut its doors? Be pious, rectify your deeds and enjoin the good and forbid the evil so that your prayers are answered.”4

This meaningful tradition explicitly states: “Allah's promise to answer the invocations of a supplicant is not absolute, but conditional - the condition being that you should fulfill your own pledges and covenants; however the reality is that you have broken your pledge in eight ways. If you were to put an end to these, your prayers would be answered.”

Another condition for the acceptance of one's prayers is to adjoin it with efforts and hard work. In one of the short sayings of the Commander of the Faithful (a.s.) we read:

أَلدَّاعِي بِلاَ عَمَلٍ كَالرَّامِي بِلاَ وَتَرٍ

“A supplicant (who prays) without effort and endeavour is like an archer without a bowstring!”5

In view of the fact that the bowstring is a means to propel the arrow towards the target, the influence of 'effort' in the effectiveness of du'a becomes evident.

The above five conditions are illustrative of the reality that not only should du'a not become a substitute for the natural means and ordinary measures with the purpose of achieving an objective but rather, in order for it to be answered, there ought to occur a complete transformation in the life of the supplicant - his outlook ought to be overhauled and his past deeds reviewed.

In view of the above, does it not appear that characterizing du'a as being narcotic and soporific indicates either a lack of knowledge or a sinister motive?6

Notes

1. Safinatul Bihar, vol. 1, pg. 448, 449

2. Ibid.

3. Ibid.

4. Safinatul Bihar, vol. 1, pg. 448

5. Nahjul Balagha, Short Sayings 337

6. Tafsir-e-Namuna, vol. 1, pg. 643