Alhassanain(p) Network for Heritage and Islamic Thought

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Narratives Of The Veracious Vol. 2

Author (s): Murtadha Mutahhari

Translator (s): Al-Ridha’ Hamidi

Publisher (s): Islamic Propagation Organization

www.alhassanain.org/english

This text is the first volume of a collection of anecdotes about prominent personalities, some well-known and others unknown, both Muslim and non-Muslim, but mainly about the Holy Prophet (S) and the A’imma of the Ahl al-Bayt (‘a). These serve to guide us on the wisdom, morality and ethics that we should carry in our day-to-day affairs.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Foreword 1

Story 76: Son Of Hatam 3

Notes 5

Story 77: Perspicacity Test 6

Note 6

Story 78: Juwaybir And Zulfa 7

Note 10

Story 79: A Recommendation 11

Note 11

Story 80: An Unexpected Decision 12

Note 13

Story 81: Divinely Favoured Money 14

Note 15

Story 82: High Cost Of Provisions 16

Note 16

Story 83: Evacuation Of Public Bath 17

Note 17

Story 84: Pinch For Water Shortage 18

Note 20

Story 85: Complaint Against Fate 21

Note 21

Story 86: Teacher’s Reproof 22

Note 23

Story 87: Breaking A Fast 24

Note 24

Story 88: Apprentice Of The Draper 25

Note 25

Story 89: Anarchic Constellation 26

Note 26

Story 90: Astrologer 27

Note 27

Story 91: Resolving Of Difficulties 28

Note 28

Story 92: Who Is More Pious 29

Note 29

Story 93: Alexander And Diogenes 30

Note 30

Story 94: King And The Sage 31

Note 32

Story 95: “Tawhid” Monotheism Of Mufadhdhal 33

Note 35

Story 96: The Camel Abatement 36

Note 36

Story 97: A Thirsty Christian 37

Note 37

Story 98: 'Ali’s ('A) Guests 38

Note 38

Story 99: The Lepers 39

Note 39

Story 100: Ibn Siyabah 40

Note 41

Story 101: Judge’s Guest 42

Note 42

Story 102: Grocer’s Words 43

Notes 44

Story 103: Old Man And Children 45

Note 45

Story 104: S’ad’s Message 46

Note 47

Story 105: The Granted Prayer 48

Note 49

Story 106: Abolition Of The Benefit Of Clergy 50

Note 53

Story 107: Debutant Slogan 54

Note 56

Story 108: In The Audience Of Rustam 57

Note 60

Story 109: Absence From Bed 61

Note 62

Story 110: The Agenda 63

Note 65

Story 111: Asleep Or Awake? 66

Note 67

Story 112: Dower Of Blood 68

Notes 76

Story 113: What Happened To Your Sons? 77

Notes 78

Story 114: The Teacher’s Advice 79

Note 81

Story 115: Rights Of The Muslim Brother 82

Notes 82

Story 116: A Mother’s Rights 83

Note 84

Story 117: In The Presence Of Scholar 85

Note 85

Story 118: Hisham And Tawus Yamani 86

Note 86

Story 119: Retirement 87

Note 87

Story 120: Even A Slave Merchant 88

Note 88

Story 121: Cucumber Seller 89

Note 90

Story 122: The Testimony Of Umm 'Ala 91

Note 91

Story 123: “Adhan” Prayer Call At Midnight 92

Notes 94

Story 124: Complaint Lodged Against The Husband 96

Note 97

Story 125: Housework 98

Note 99

Lexicon Of Proper Names And Arabic Terms 100

Foreword

Murtadha Mutahhari, the author of this work, was born on 2nd February, 1919 in Fariman, a town in the north-eastern Iranian province of Khurasan, and was assassinated by the pseudo-Islamic group Furqan, on 2nd May 1979, about three months after the victory of the Islamic Revolution in Iran.

Having studied advanced literature, philosophy, Islamic jurisprudence and other Islamic fields in the religious city of Qum, Martyr Murtadha Mutahhari began teaching philosophy and religious sciences at Tehran University. He played a significant role in illuminating the minds of people from different walks of society, particularly university students.

Subsequently, his political activity against the Shah dynasty resulted in his imprisonment by theSAVAK many times, as well as prohibition of him teaching at university.

By compiling more than forty works, mostly in the domain of philosophy and Islamic sociology, he can truly be considered as one of the outstanding forerunners of the revival of Islamic thought in the contemporary world.

The late Leader of the Islamic Revolution Imam Khomeini (May Almighty Allah shower His peace and blessings upon his soul) said on the occasion of his martyrdom,“I have lost a very dear son.”

Narratives of the Veracious, ‘Dastan Rastan’, is not a philosophical text, nor an analysis. Rather, it is a series of narratives extracted, not only from Islamic traditions, but also from diverse historical books that relate anecdotes about prominent personalities, some well-known and others unknown, both Muslim and non-Muslim.

The martyred author's purpose, as he has explained in the introduction of the Persian edition, was to contribute to guidance and moral education by relating instructive narratives, reiterated them in plain language, rendering it accessible to the expert and lay person alike.

Ethics is a fundamental field in Islam to which this work refers and transmits authentic accounts.

وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ الْخَيْرَاتِ وَإِقَامَ الصَّلاَةِ وَإِيتَآءَ الزَّكَاةِ وَكَانُوا لَنَا عَابِدِينَ

“And We made them leaders guiding (the people) by Our command, and We revealed to them the doing of good deeds, and the establishing prayer, and the giving of alms, and they were worshippers of Us (alone).” (Surah Al-Anbiya, 21:73).

Among the many works of Ayatullah Martyr Murtadha Mutahhari are:

1. Society and History

2. An Introduction to the Islamic World Outlook (7 Volumes)

3. Man and Faith

4. The System of Feminism in Islam

5. Divine Aid in Human Life

6. The Martyr

7. A Recognition of Islamic Sciences (3 volumes)

8. Islam and Iran (A Historical Study of Mutual Services), and many others.

In recognizing the importance of the work by Martyr Murtadha Mutahhari, the ICRO wishes to publish this book with the hope of strengthening unity among the Muslim brotherhood, as well as with other communities.

Department of Translation and Publication,

Islamic Culture and Relations Organization

Story 76: Son Of Hatam

Before the advent of Islam and the establishment of the Islamic Government in the Arabian Peninsula, the feudal system reigned over the Arabian Society. Each tribe had a separate chief, the Arabs' used to obey their chiefs and pay tax and tribute to them. Among the lords and feudals of Arabs, the generous Hatam Tai was one of the well-known chiefs and was counted as the head and chief of Tay Tribe.

After Hatam, his son Adi succeeded him. Tay tribe submitted to his rule. Under the title of tax and tribute, Adi took annually a quarter of everyone’s revenue. The rule of Adi coincided with the era of the Holy Prophet (S) and the expansion of Islam.

The people of Tay tribe were pagans, but Adi himself was a Christian, not exposing his own belief to his tribe.

After being converted to Islam and acquainted with the liberating principles of Islam, the people were willy-nilly emancipated of the yoke of chiefs who had hitherto imposed their obedience upon them.

Owing to this fact, Adi Ibn Hatam, like the other Arab chiefs and lords, considered Islam as the greatest menace for himself and became an enemy of the Holy Prophet (S).

Anyhow, the die was cast, people were embracing Islam in groups. Islam and Muslim affairs were flourishing day by day.

Adi knew very well that a day would come that the Muslims would come over and overthrow his power and kingdom. Therefore, he ordered his special steward, a slave, to keep the strong and light-footed camels ready beside his camp and inform him immediately as soon as he saw the Muslim army approaching towards them.

One day the slave came to him and said:“Take whatever decision you wish to, for the Muslims army is just round about.”

Adi ordered his slave to make the camels ready, mounted his family on them, loaded all transportable items and escaped towards Syria where the inhabitants were Christians adhering to his own religion.

Due to precipitation, Adi forgot to take his sister, Safana with him, and she was left behind.

Adi had escaped before the Muslim army arrived and Safana was captured and brought along with the other captives to Madinah. The story of Adi's escape was also related to the Holy Prophet (S). There was an enclosure beside the Mosque of Madinah whose walls were short where the captives were sheltered.

One day, when the Holy Prophet (S) was passing by the enclosure to enter the Mosque, Safana, who was an eloquent and intelligent woman, moved from her place, stood up and said:“My father passed away, my guardian went into hiding, be gracious to me, may God be gracious to you!”

The Holy Prophet (S) asked her:“Who is your guardian?”

She said:“Adi Ibn Hatam.”

The Prophet (S) said:“The one who escaped from God and His Prophet!?” On saying these words, the Holy Prophet (S) left her immediately.

Next day, when the Holy Prophet (S) was passing from there, Safana stood up, repeated the same words that she had said the day before, and heard the same reply. Once again, her request remained ineffective.

The third day, when the Prophet (S) was about to pass from the same way, Safana decided to keep silent since she had lost hope of her request being accepted, but a young man moving behind the Holy Prophet (S) made signs to her to stand up and reiterate her demand.

Thus, she rose and repeated her words:“My father passed away, my guardian went into hiding, be gracious to me, May God be gracious to you!”

The Holy Prophet (S) said:“All right, I am waiting to find some reliable persons so that I will send you with them. If you find such persons who have come to Madinah, inform me!”

Safana asked the people:“Who was the young man walking behind the Prophet (S) and making signs to me to rise and repeat my demand?”

They said:“He was 'Ali Ibn Abi Talib ('a).”

After a few days. Safana informed the Prophet (S) of the arrival of a reliable group of her own tribe in Madinah and asked him (S) to send her with them. The Holy Prophet (S) gave her a new dress, an amount of money for her expenses and an animal for riding. She set out towards Syria along with the group to meet her brother.

As soon as Safana saw her brother Adi, she began reproaching him and said:“You brought your wife and children along with you and forgot me. I was the souvenir of your father?!”

Adi apologized to her.

Since Safana was an intelligent woman, Adi always consulted her about his own business. He asked:“In your opinion what is advisable to my interest, since you have seen Muhammad from nearby? Shall I go to him and join him or stay aloof from him?”

Safana replied:“In my opinion it will be better for you to join him. If he is a true Prophet of God, what a great prosperity and dignity for you! If he is not a Prophet and looks for kingdom, you will not be dishonoured there, for your personality which you have among the people of Yaman, and since Yaman is not too much far from Madinah, you will not lose your dignity and honour as well.”

Adi admired her viewpoint, he decided to go to Madinah in order to observe the Prophet's conduct minutely and see if he was a real Prophet. He would follow him like a member of the Muslim community, and if he was an ordinary man looking for kingdom and having the worldly ambitions, he would co-operate with him to the extent of their common benefits.

When the Holy Prophet (S) was in the Mosque of Madinah, Adi entered and saluted to Prophet (S).

The Holy Prophet (S) asked:“Who are you?”

“I am Adi, the son of Hatam.”

The Prophet (S) respected him and took him to his house.

On their way a decrepit, skinny woman intercepted the Prophet (S) and began asking questions. It lasted some time and the Prophet (S) answered the questions with kindness and patience.

Adi said to himself:“This is the first sign of the character of this man indicating that he is a Prophet. The tyrants and the opportunists do not have such a nature and a humour to reply to an old and miserable woman's questions with so much patience and kindness.”

On entering the Prophet’s (S) house, Adi found it to be very simple and without finery. There was nothing but a mattress which showed that the Prophet (S) used to sit on it. The Prophet (S) spread it for Adi. Adi insisted that the Prophet (S) should sit on the mattress, but the Prophet (S) refused.

Adi sat on the mattress while the Prophet (S) was sitting on the ground. Adi said to himself:“This is the second sign of the character of this man indicating the Prophet’s ethics, not that of the kings.”

The Prophet (S) turned the face to him and said:“Your religion was not a Rukoussi?” 1

Adi replied:“Yes!”

The Holy Prophet (S) asked:“Then why and upon what justification did you take off a quarter of the people's revenue which is not permissible in your religion?!”

Adi, who had dissimulated his religious faith from all people even his closest relatives, was surprised by the Prophet’s (S) words. He thought:“This is the third sign indicating that this man is a Prophet.”

Then the Holy Prophet (S) said: ''You look at the actual poverty and indigence of the Muslims; you see that they are poor in comparison to the other nations; you also observe that they are surrounded by multitude of enemies and have no security of their lives and properties, you find that they have no power in their hands but in the hands of other people. I swear by Allah that it will not last long when such a vast wealth will come to them that there will be no poor among them. By Allah that their enemies will be vanquished and such a perfect security will exist that a woman will be able to travel all alone from Iraq to Hijaz while nobody will pester her. I swear by Allah that the time is near when the white palaces of Babylonia will come under the authority of the Muslims.”

Adi embraced Islam with perfect faith and immaculate intention and remained faithful till the end of his life. He survived for many years after the Holy Prophet (S) and recollected the words of the Holy Prophet (S) of his first meeting with him (S). He also remembered his forecasts about the future of the Muslims.

He used to say:“l swear by Allah that I survived to see the white palaces of Babylonia being conquered by the Muslims and the security being established to such an extent that a woman could travel all alone from Iraq to Hijaz, without being pestered by anybody. I swear by Allah that I am sure a day will come when there will be no poor among the Muslims.” 2

Notes

1. ”Rukoussi religion” was one of the sects in Christianity. (Sirah Ibn Hisham).

2. Sirah Ibn Hisham. v. 2. p. 578 - 580. The events of the Tenth year of Hijrah.

Story 77: Perspicacity Test

In the end not a single student was able to give an exact reply to the question which the eminent teacher had asked. Everyone proposed an answer, but none could win the teacher's approval.

Such was the question that the Holy Prophet (S) had stated before his Companions:“Among the tenets of belief, which one is the most basic of all?”

One said:“salat,” prayer.

The Prophet (S) said:“No!”

Another:“Zakar” alms giving.

The Messenger of Allah said:“No!”

The third: Fasting.

The Prophet (S):“No!”

The fourth:“Hajj and Umrah!” Pilgrimage and voluntary pilgrimage to Ka'bah.

The Holy Prophet (S):“No!”

The last one:“Jihad” the Holy War.

The Prophet (S):“Not even that!”

At last, all answers given by the assembly did not satisfy the Holy Prophet (S), then the Holy Prophet (S) himself said:“All those tenets mentioned by you are exalted acts, full of virtues, but none of them is the one which I have in mind. The most basic tenet of belief is to have love for the sake of Allah and to hate for the sake of Him.” 1

Note

1. Usul al-Kafi v. 2. p. 25. Wasa'il v. 2. p. 497.

Story 78: Juwaybir And Zulfa

How beautiful it would be if you marry and take a wife, establish a family and end the lonely life so that you would be satisfied with a woman, and she would be of help to you in your needs, both in this world and in the hereafter.

“O Messenger of Allah! Neither I have wealth nor possess good and handsome personality, nor do I have a noble descent or lineage. Thus, who is prepared to give me his daughter? Moreover, no one would select me as a husband and to be my wife as I am poor, short, black and ugly?”

“O Juwaybir! Allah has changed the individual's value through Islam. Many people were respected in the time of “Jahiliyyah” pre-Islamic era, and Islam brought them down, many people were despised and degraded, but Islam elevated their status. Allah with the establishment of Islam abolished the vanity of the age of“Jahiliyyah” , Ignorance and the pride relative to the familial lineage. Henceforth, people irrespective of their colour black or white, their origin Qurayshite or non-Qurayshite, Arab or non-Arab, are all equal: no-one is superior to another but through piety and obedience to Allah. I consider the one among the Muslims to be better than you, whose virtues and deeds will be better. At present, obey as I order you!”

Such was the words exchanged between Juwaybir and the Holy Prophet (S) who came to visit the Companions of '“Saffa” .

Juwaybir was a native of Yammama, where he heard about the popularity and the reputation of Islam and the advent of the Seal of Prophets. Although he was indigent, black and short, he was intelligent, truth-seeking, and self-willed. On hearing the fame of Islam, he came directly to Madinah in order to observe closely the current circumstances.

It did not last long that he embraced Islam and was counted as one of the Muslims. Since he had no money to meet his expenses, nor did he have a house to lodge in, he was temporarily settled in the Mosque by the Prophet's (S) orders.

Eventually there were some other new converted Muslims to Islam in Madinah who were poor and indigent like Juwaybir living in the Mosque by the Holy Prophet’s (S) permission. It was revealed unto the Prophet (S) that the Mosque was not any more a residential place, and it became necessary to transfer them somewhere else.

The Messenger of Allah (S) chose a site outside the Mosque, made a shelter for them, and shifted the homeless there. The place was named“Saffa” , and its inhabitants, the poor and the strange, were called the“Companions of Saffa” . The Holy Prophet (S) and his Companions kept watching over their lives and needs.

One day, when the Holy Prophet (S) had come to visit them, his eyes were casted over Juwaybir. He thought to bring him out of this situation and make him marry. Juwaybir never thought or imagined that a day would come to have a wife, house and a peaceful life since he was well acquainted with his own situation that that was why when the Holy Prophet (S) suggested him to marry, he said surprisingly:“Is it possible for any woman to have a conjugal life with me!”

But the Holy Prophet (S) promptly informed him of his mistake and explained the changes made in the social conditions in Islam. After making him courageous and fully confident, the Holy Prophet (S) gave an order to him to go directly to the house of“Ziad Ibn Lubaid” and ask for his daughter's hand“Zulfa” in marriage.

Ziad Ibn Lubaid was counted among the richest and respectable inhabitants of Madinah and his tribe had a great consideration for him. When Juwaybir arrived in his house his relatives, tribes and a group of men surrounded him.

After taking a seat, Juwaybir paused for a moment then raised his head and said to Ziad:“I have brought a message from the Holy Prophet (S) for you, should I tell you confidentially or publicly?”

“The Prophet’s (S) message is an honour to me. Of course, you'd better tell it publicly.”

“The Holy Prophet (S) has sent me to ask your daughter’s hand for myself.”

“Did the Holy Prophet (S) personally talk to you about this suggestion?”

“I say nothing on my own authority, all know me. I am not a man to lie.”

“It is strange! It is not our tradition to give our daughters in marriage to the others but to the persons of equal status from our own tribe. Go back, I will personally go to the Holy Prophet (S) and talk to him about the matter.”

Juwaybir stood up and then left the house, murmuring on his way:“I swear by Allah what the Holy Qur'an teaches and what the prophecy of Muhammad is alter, differs from what Ziad says.”

All those who were nearby heard the words which Juwaybir was murmuring.

Zulfa, Ziad's lovely daughter well-known for her beauty and charm, heard his words. She came to her father to inquire about the incident.

She said:“Father who was this man and what was he murmuring about and what did he mean by that?”

“This man came to ask your hand in marriage pretending that the Holy Prophet (S) had sent him.”

“And if the Holy Prophet (S) had truly sent him, thus your refusal may be considered as a rebellion against the Prophet’s (S) order.”

“In your opinion what shall I do?”

“My opinion is that you should make him return immediately before he reaches the presence of the Holy Prophet (S), therefore go to the Holy Prophet (S) personally and enquire into the matter?”

Then Ziad made Juwaybir return back to his house with respect and he personally hurried to the attendance of the Holy Prophet (S). As soon as he saw the Prophet (S), he said:“O Messenger of Allah! Juwaybir came to my house and brought such a message from you. I would like to inform you that our current custom and tradition is such: We give our daughters in marriage only to the persons of equal status with us from our tribesmen who are all your Companions and of the helpers (Ansar).”

“O Ziad! Juwaybir is a faithful believer. Those dignities which you are talking about have been abolished nowadays. A man mumin - Muslim believer - is equal in dignity to a woman mumin.”

Ziad came back home and went directly to his daughter, Zulfa, and related to her all the incident which took place.

Zulfa said:“In my opinion, do not refuse the Prophet’s (S) proposal. The question is concerning to me. Whoever Juwaybir may be, I should be pleased, since the Messenger of Allah (S) is pleased with this matter, so do I.”

Ziad married Zulfa to Juwaybir, paid her dowry from his own wealth and offered the bride a good trousseau. And they asked Juwaybir:“Have you thought about a dwelling place where to take the bride?”

He said:“In fact, I never thought a day would come when I will have a wife and a domestic life. Suddenly the Holy Prophet (S) came, proposed that to me and sent me to Ziad's house.”

Ziad arranged a house equipped with complete furniture, prepared two suitable suits of clothes for the bridegroom and shifted the bride to that house along with complete ornaments, jewellery, perfume and dresses. The night fell, Juwaybir did not know the address of the new house provided for him. He was guided to the new house and instructed to the bridal-chamber.

He made a glance at the new house, all those properties and such a beautiful bride, suddenly he remembered his past. He said to himself,“When I entered this city. I was a poor man and a stranger and I had nothing, neither wealth nor beauty, nor familial lineage, nor relatives. Allah bestowed upon me all these bounties through Islam. As a matter of fact, it is Islam engendering in people such transformations which are beyond anyone's imagination. How grateful I must be to Allah!”

He felt a strong sentiment of satisfaction and gratitude in his spirit regarding the Almighty Allah, went in a corner of the room and began reciting the Holy Qur'an and praying to Allah.

Suddenly, he realized that it was dawn. When he heard the call of the morning prayer, he made a vow to fast that day to express gratitude to Allah.

When women came to visit Zulfa, they found her untouched and a virgin, it became obvious that Juwaybir did not approach Zulfa. They kept the matter hidden from Ziad. Two nights and two days passed in the same manner while Juwaybir was fasting during the day and reciting the Holy Qur'an and praying throughout the night.

Little by little it came to the mind of the bride's family that Juwaybir was not in need of a woman or probably he is impotent.

At last, they exposed the matter to Ziad. Ziad informed the Holy Prophet (S) of the case. The Holy Prophet (S) called Juwaybir and asked:“Don't you have any desire for a woman?”

“Why not, this desire is incidentally intensive for me.”

“Then why did you not approach your bride?”

“O Messenger of Allah! On entering that house and finding myself amid with all those bounties, I thought how great the Almighty Allah is and has granted His blessings to me, an insignificant creature. So, I felt a state of gratitude and servitude towards Him. I said to myself: “It is essential to pray in order to offer Him gratitude before doing anything else. Tonight, I shall go to my wife.”

The Holy Prophet (S) informed Ziad of the incident. Juwaybir and Zulfa accomplished their marriage and lived a most happy life. Later on, a holy Islamic war“jihad” occurred. Juwaybir took part in it with the same zeal and enthusiasm and was martyred under the banner of Islam.

After his martyrdom, there was no woman in the city having so many wooers as Zulfa had, and they were ready to spend lot of money for her.1

Note

1. AI-Kafi, v. 5. p. 34.

Story 79: A Recommendation

A man very earnestly insisted the Holy Prophet (S) to tell him some words of recommendation.

The Holy Prophet (S) said:“Are you going to apply what I tell you?”

“Yes, O Messenger of Allah!”

“Are you going to apply what I tell you?”

“Yes, O Messenger of Allah!”

“Are you going to apply what I tell you?”

“Yes, O Messenger of Allah!”

After making him promise three times and drawing his attention to the importance of the question, the Holy Prophet (S) said:“Whenever you decide to do something, first of all, think about and contemplate its effect, consequence, and result; if you foresee that the consequence and result is all right, follow it, if it ends up in astray and corruption, renounce your decision!” 1

Note

1. Wasa'il, v. 2, p. 457.

Story 80: An Unexpected Decision

To his surprise, Harun al-Rashid was informed that Safwan, the caravaneer, had sold all of his camels, and some other measures should be taken for the transport of his camps and equipments on the journey to the Hajj pilgrimage.

Starting to think deeply on the subject, he said to himself:“After making an agreement with the Caliph to assume the responsibility for the transport of the equipments to the Hajj pilgrimage, simultaneous sale of all camels of the caravan by Safwan, is not a normal case. Thus, it was likely that the sale of camels had connection with the agreement made between both of them.”

He summoned Safwan and said:“I heard that you had sold all of your caravan camels?”

“Yes, O commander of believers!”

“What for?”

“I am gone old and inapt to work, unable to undertake the affairs and my children seemed not to be preoccupied with it, I came to a conclusion it would be better for me to sell them.”

“Tell me the truth! Why did you sell them?”

“It was only this and nothing else that I had already informed you.”

“But, I know why you sold them! Musa Ibn Ja'far certainly came to know about the agreement made between us, about the transportation of the camps and equipments, he refrained you from doing this work and ordered you to sell all the camels. This is the reason of your sudden decision!”

Then Harun said in a rude tone and angry voice:“Safwan! If it was not because of our past and previous long friendship, I would have beheaded you!”

Harun had imagined the right view of the things. Although Safwan was counted as one of the close relatives of the Caliphate system and had a long-lasting relation with the governmental system, particularly with the Caliph, personally, he was also counted as one of the devoted partisans, Companions and followers of“Ahl ul-Bayt ('a),” the Prophet's Family.

After having made an agreement with Harun regarding the transportation of the equipments to Hajj pilgrimage, one day he met Imam Musa Ibn Ja'far ('a).

The Imam ('a) told him,“Safwan! Regarding you, everything is satisfactory except one thing.”

“What is that? O descendant of the Messenger of Allah”

“The fact is that you have hired out your camels to this man”

“O descendant of the Messenger of Allah! I have not hired them out for an unlawful journey! Harun is about to go to Hajj Pilgrimage to Makkah, in addition to that, I am not accompanying them, rather, I will send some of my workers and servants.”

“Safwan! I would like to ask you a question!”

“Let me know! O descendant of the Messenger of Allah!”

“You have hired out your camels to him so that you take your rent in the end; he will definitely take your camels and you will wait till he pays you your rent, won't you!”

“Yes! O descendant of the Messenger of Allah!”

“Don't you wish that Harun would be alive and pay the amount due to you?”

“Of course! O descendant of the Messenger of Allah!”

“Whoever is desirous of seeing the oppressors subsist, under what-so-ever pretext it may be, will be considered as one of them. And it is well evident that whoever is counted among the oppressors will go to the Hell-Fire.”

After this meeting with the Imam ('a), Safwan decided to sell all of his camels although he guessed it would probably cost him his life.1

Note

1. Safinat ul-Bihar. v. 2, matter “zulm”.

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