Alhassanain(p) Network for Heritage and Islamic Thought

Spiritual Journey of the Mystics (Suluk al-Arifan)

Etiquette of the Holy Month of Ramadhan

Etiquette and codes of special deeds performed by Allah's most sincere servants during the Holy Month of Ramadhan; the self-restraint and asceticism practised by them during these worships and the self-purification achieved by them.

Author(s): Ayatullah Mirza Jawad Tabrizi

Translator(s): Sayyid Hussein Alamdar

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Table of Contents

Dedication 5

A request from the Translator 6

Translator's Foreword 7

Notes 10

Biography of Late Hajj Mirza Javad Agha Malaki Tabrizi (R.A.) 11

Notes 13

Etiquette and Deeds of the Holy Month of Ramadhan 14

1. Effects of Fasting and Hunger 14

2. Types of Fasting 19

3. Classification of Fast observers On the Basis of Their Aims and Intentions 19

4. Special Fasting - the Affairs of Allah's Favourite Saints 20

5. Classification of Fast observers On the Basis of Their Food Consumption 23

Comment 24

Notes 25

Some Special Distinctions of the Holy Month of Ramadhan 27

Comments 29

Comment 30

A Few Reminders 30

Notes 31

The Splendour and Eminence of Supplications Compiled by the Ahlul-Bait [a] 33

1. Etiquette of the Holy Qur'an and Supplications 34

2. Etiquette of Recital of the Holy Qur'an 34

3. Understanding of Meanings of the Holy Qur'an 35

4 How to Think and Deliberate Over the Holy Qur'an 35

5. Obstacles in Qur'an's Understanding 38

Notes 40

Etiquette and Codes of Prayer 42

1. What is Prayer, and What it Ought to Be? 42

2. Secret of Non-acceptance of the Prayer of Righteous 43

3. Questions and Answers 45

4. Etiquette of Prayer 45

Being Hopeful towards Allah and Hopeless from Others 45

Importance of Remaining Hopeful towards Allah 47

Abstinence from Sinning - Oppression Against People's Lives, Possessions, and Honour 48

5. Factors which Influence Prayer's Acceptance 49

5.1. Shedding Tears and Crying 49

5.2. To Offer Thanks, Praise, and Apology 50

5.3. Deliberation and Persistence 50

5.4. Praying Away from People's Sight 50

5.5. Standing Together for Prayer 50

5.6. Humility and Meekness 51

5.7. Salutations Upon the Holy Prophet [s] and His Holy Progeny Ahlul-Bait [a] 51

5.8. Sincerity and Heart's Purity 52

5.9. Prevention is Better than Cure 52

5.10. Remembrance and Preference of Others 53

Importance of Friendship of a Believer and His Remembrance during Prayer 53

5.11. Raising Hands Upward in Prayer 55

5.12. Prostration and its Reality 55

5.13. Having a Ring in the Hand 56

Importance of the Ring 56

5.14. Paying Alms and Charity 56

5.15. Suitable Timings 56

A. Friday Day and Night 56

Response of Sayyid Ibn Tawus to Divine Proclamation 58

Another Important Point From Sayyid Ibn Tawus 58

5.16. Suitable Place 59

5.17. Important Thing About the Prayer 59

Notes 60

Some Other Deeds of the Holy Month of Ramadhan 62

1. Comments About the Etiquette of Prayer 62

2. Comments About the Effects of Deeds 69

3. Fast-breaking (Iftar) 71

4. Eating Before the Dawn (Suhur) 73

5. Prayer for Understanding the Nights of Qadr and Fitr 73

6. Night of Power (Lailatul-Qadr) and Appreciation of its Merits 74

7. Witnessing of the Night of Power (Lailatul-Qadr) 75

8. Inviting Others for Fast-breaking (Iftar) and Acceptance of Their Invitations 76

Notes 77

The Leadership (Imamat) and Preaching (Va'iz) 78

1. How to Examine Sincerity? 78

2. Etiquette of Preacher and Preaching 80

Night of Power (Lailatul-Qadr) 85

1. The Ranks of the Night of Power (Lailatul-Qadr) 86

2. Beseeching Allah for Bestowing Readiness for the Night of Power (Lailatul-Qadr) 86

3. Preparation For the Night of Power (Lailatul-Qadr) 86

3.1. Selection of the Most Suitable Deeds 88

3.2. Meditation and Pondering 88

3.3. Not to be Negligent from Allah 88

3.4. Resorting (Tawassul) to Ahlul-Bait [a] 89

3.5. Crying and Shedding Tears 89

4. Some Other Deeds to be Performed During the Night of Power (Lailatul-Qadr) 92

4.1. Comments About the Prayer's Etiquette 92

4.2. Comments About the Importance of Ahlul-Bait's [a] Supplications 93

4.3. A Reminder 94

4.4. Comments About the Prayers of Others 95

4.5. The Night of Twenty Seventh of Ramadhan 96

Notes 98

The Last Night of the Holy Month of Ramadhan 99

1. Questions and Answers 100

2. Studying Imam al-Sajjad's [a] Affairs 100

3. Self Accounting 103

4. Farewell of the Holy Month of Ramadhan 104

5. Comments About the Sense and Perception Among Solid Bodies 104

6. How to Farewell the Holy Month of Ramadhan 108

7. The Last Day of the Holy Month of Ramadhan 109

Notes 110

Dedication

This translation work is dedicated to the First Martyr of the Altar (Mehrab) during the Holy Month of Ramadhan, Imam 'Ali [a], as well to the lofty spirits of all the Martyrs of Islam, who waged Jihad and chose martyrdom for the way of Allah, proclamation of Monotheism (Tawhid), defence of Islamic lands, and governance of Qur'anic commands combating against the oppression and arrogance for the defence of deprived and oppressed.

A request from the Translator

Dear Readers! Please recite a Surah al-Fatihah for my deceased father, who left this transient world in the Holy Month of Ramadhan in the year 1976, thanks.

Translator's Foreword

“In the Name of Allah the Beneficent, the Merciful”

The Day of Judgement in the Holy Qur'an has been described as the Day of Regret (Yaum al-Hasrat), when the people would witness the inner essence of this world for the first time with their own eyes; they would then be crying: Is there a way to get out of Hell?1

But then it would be too late. Unfortunately, for most of the people, it is only after their death or their being transferred into other world that they witness the esoteric essence of this creation. But the esoteric essence of this creation is a reality and there exists a complete harmony and co-ordination among its various constituents.

In the Islamic narrations it has been mentioned, that if a group of people are sitting at a place, then in case if they were engaged in a righteous deed, that piece of earth prays and seeks Allah's forgiveness (istighfar) for them. But if they were busy in sinning, the same spot sends cursing upon them. For a pious righteous scholar (alim al-rabbani), it is said that the whole universe, i.e. earth, mountains, plants, rivers, and even the fishes inside the water pray and seek Allah's forgiveness (istighfar) for him.2

Therefore, there is a direct relationship between human existence and the created world, if he sins the entire creation curses upon him, likewise if he engages into Allah's servitude and obedience, the entire creation prays for him and beseech Allah (the Glorious, the Exalted), to bestow upon him His best blessings and bounties. Because, a sinner moves in the direction opposite to the divine aim of human creation, his sinning creates a disorder in the aim of human creation which is the movement towards Allah (the Glorious, the Exalted).

Since, Allah (the Glorious, the Exalted), likes the tears of shame of sinners, he has created the Holy Month of Ramadhan a month of blessings and mercy. It is a month of worship, prayers, supplications, repentance, night-vigil, and self-purification. Worshipping in this month is bestowed rewards many times the reward of worship performed in other months.

Even the sleeping and breathing of a believer are given the reward of a worship. It is a month when the gates of Paradise are opened while Hell's doors are closed. Divine angels continuously invite the people towards Allah's worship, especially at the dawn on the Night of Power (Lailatul-Qadr) in which the worshipping and night-vigil are superior than the prayer of thousand months.3

Allah (the Glorious, the Exalted), in this month has granted an audience inviting all the believers for a divine feast, the invitation of which has been brought by His messengers.

The host is the Most Merciful and Compassionate Lord, His favourite angels are the servants, and the believers are the guests. The tablecloth of divine blessings, containing all sorts of rewards and favours has been spread. From all dimensions the divine special blessings and favours which can't be seen by the eyes, ears are helpless to hear about them, and human hearts can not even imagine them are readied to be awarded upon the guests in accordance to their merits, worth, and absorbing capacities. If we are negligent, we will feel regret on the Day of Judgement whereby feeling sorry and being regretful will not be of any advantage. There is a detailed sermon delivered by the Holy Prophet [s] describing the importance of this blessed month, a portion of which is quoted here as follows:

“O' people the month of Allah with blessing mercy and pardon has came to you, a month which is the best month among all months before Him; its days are the best days; its nights are the best nights and its hours are the best hours. It is the month in which you have been invited by Allah for a feast and have been selected as the recipient of this special favour. Your breathings merit the reward of a worship. In this month your deeds are accepted and prayers are granted.

Therefore, with true intention and pure hearts beseech Allah to bestow upon you His special favour to be able to observe fasting and recite the Holy Qur'an. Because, the most unfortunate and wretched one is the who remains deprived from Allah's pardon during this great month. With your thirst and hunger remind yourself about the thirst and hunger of the Day of Judgement; pay charity to poor and destitute people, pay respect to elders; be kind towards youngsters, and observe the bonds of relationship with your kith and kin.”

The Holy Month of Ramadhan is directly related to Allah (the Glorious, the Exalted), because, it is the only month whose name has been mentioned in the Holy Qur'an, the month in which the Holy Qur'an after descending through various veils in the Celestial Kingdom was revealed upon the sacred heart of the Holy Prophet [s] though Archangel Gabriel as described in the Holy Qur'an as follows:

“The Holy Month of Ramadhan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the criterion (of right and wrong).”

- Holy Qur'an (2:185).

The present book is the English translation of the Persian book: Spiritual Journey of the Mystics (Saluk al-Arifan) - which is the translation of Arabic book: al-Muraqebat fi Amal al-Sunnah, written by the most eminent perfect mystic Late Hajj Mirza Javad Agha Maliki Tabrizi. As the enclosed biography would reveal, he was the most eminent gnostic and ascetic of his period, who had attained the most Exalted mystic position of (Kashf-wa-Shahud) a spiritual position, whereby the curtains are rolled up from the wayfarers esoteric eyes, enabling him to see into the unseen far beyond the limits of this material world.

The book presents a detailed description of etiquette and codes of special deeds performed by Allah's most sincere servants during the Holy Month of Ramadhan; the self-restraint and asceticism practised by them during these worships and the self-purification achieved by them.

The present translation covers the following topics: deeds and etiquette of the Holy Month of Ramadhan, special distinction of the Holy Month of Ramadhan, the splendour and eminence of supplications compiled by the Ahlul-Bait [a], etiquette and codes of prayer, the leadership (Imamat) and preaching (Va'iz), the Night of Power (Lailatul-Qadr), the last night of the Holy Month of Ramadhan, the commentary - world being the House of Illusion (Dar al-Gharoor), how to farewell the Holy Month of Ramadhan, and comments about the sense and perception among the solid bodies etc.

If the readers are seriously interested to discover the inner essence of the Ramadhan's reality far beyond the apparent rituals of not eating and drinking etc., they will find the content of this book highly useful and interesting. In the end, I would like to mention about the most severe calamity of our times, especially in the advanced materialistic societies which is - the dryness of the eyes. Following is a tradition narrated by Imam al-Sajjad [a]:

“O' Lord! I do complain to you, against the dryness of the eyes, which do not cry, are not afraid of you, and instead take pleasure in looking whatever makes them pleased.”

- Bihar al-Anwar vol. 94, p.143

And the following narration:

“The dryness of the eyes is the result of hard-heartedness; hard-heartedness is caused due to excessive sinning; excessive sins are the result of consumption of food, which is arranged through forbidden and unlawful income; earning through forbidden and unlawful means is due to forgetting death; forgetting death is due to lengthy desires; lengthy desires are caused because of attachment to the world; and the world's attachment is the root of all evils.”

Therefore, if after offering daily prayers, recital of Dua Kumail,4 in the Qunoot of night-prayer, performance of deeds during the Nights of Power (Lailatul-Qadr) in the Holy Month of Ramadhan, and in general while communicating and establishing a link with the Most Supreme Reality, if one cannot shed a tear, then he should resort to spiritual physicians immediately without any further delay.

I wish to express my sincere appreciation to all of those who have contributed towards the realisation of this translation, especially Ayatullah Ibrahim Amini, the learned scholar and jurisprudent from the Religious Learning Centre of Qum, and Hajj Agha Ansariyan for their encouragement, guidance, and valuable suggestions. I am indebted to my wife Mrs. Fatimeh Razavi and my daughter Miss. Saman Zaidi in their painstaking efforts and endeavours for typesetting and designing of the text. Elucidatory footnotes added by the translator are identified with [Tr].

In the end I wish to apologise to my readers for possible errors and omissions, and sincerely welcome their suggestions and comments regarding this work as well as other translation works of this translator, published earlier by the Ansariyan Publications, on the following address. Also, it will be highly useful if the readers could communicate and let us know their needs and requirements about the Islamic books which should be translated from Arabic and Persian into English. We look forward to hear the comments of our dear readers.

Sayyid Husayn Alamdar

Ramadhan 27, 1418 January 26, 1998 Tehran

Phone: 0098-021-2281619 Fax: 0098-021-2281619

Notes

1. The Holy Qur’an (40:12)

2. Friday Prayer sermon of Tehran delivered by Ayatullah Imami Kashani on Ramadhan 10, 1418, Jan. 9, 1998

3. The Holy Qur'an (97:3)

4. Dua-Kumail: The Prayer of Kumail, a prayer taught to Kumail bin Ziyad - a close associate of Imam Ali [a] - by the Imam [a]. Its recitation is particularly recommended during Friday night (i.e., night after the end of Thursday). For the text see Sheikh Abbas Qummi's Mafatih al-Jinan pp. 83-90 [Tr.]

Biography of Late Hajj Mirza Javad Agha Malaki Tabrizi (R.A.)

The most distinguished jurisprudent and perfect mystic Late Hajj Mirza Javad Agha Malaki Tabrizi was born in Tabriz. After finishing early education at his home town, he left for Najaf al-Ashraf, which at that time was supposed to be the most reputable centre. At Najaf he attended the lectures of great learned jurisprudents such as Akhund Khorasani, writer of Kifayeh al-Usool, Hajj Agha Ridha Hamadani, writer of Misbah al-Faqiyeh, and Muhaddith Nouri, writer of Mustadrak al-Wasail.

Also during this period he came in contact with most celebrated mystic personality of that time Akhund Mulla Husayn Quli Hamadani who was unique in knowledge, ethics, and mystics. Hajj Agha Malaki spent 14 years with him and during this period acquired profound knowledge of moral ethics and mysticism from his learned teacher. Hajj Agha Malaki attained such higher spiritual positions in gnosticism that a great jurisprudent and scholar like Sheikh Muhammad Husayn Isfahani famous as Kampani - himself an outstanding authority of learning and deeds in a letter to Hajj Agha Malaki seeks his instructions regarding ethics and mysticism.

Hajj Agha Malaki returned to his native hometown Tabriz in the year 1320 or 21 A.H. and settled down there, but after few years due to constitutional revolution the condition in Tabriz deteriorated, forcing him to migrate to Qum, where he started teaching jurisprudence from Faiz Kashani's Book: Mafatih as well as taught ethics (Akhlaq). Also, he kept himself busy in writing and had left many precious works. Ultimately, after living a fruitful life full of learning, writing, refinement, and purification of self, he left this transient world to join his Beloved in the morning of1 1th, Dhi'l-hijjah, 1343 A.H. His holy remains were buried in Mirzai-Qummi the Shaykhan-Qum Graveyard near the tomb of Mirzai-Qummi. The following verse written in Persian reflects about his precious existence and the year of his demise.

“The world lost its soul, and the nation lost its shelter.”

His virtues and mystical perfection are far too great to be confined in words. In order to satisfy the curiosity of our readers to know more about profundities of Islamic mysticism, the following reports narrated by authentic sources will throw some light about the spiritual perfection of this great man:

1. One of his close friend and pupil had reported:

“One night in the City of Shahrud in a dream I found myself in a plain where Imam al-Mahdi [a]1, the Lord and Master of the Age, together with a group of his companions, was leading the congregational prayer. With the intention of kissing his hand and salutations, when I approached him, I saw a Sheikh whose face was the manifestations of virtues and perfection sitting near the Imam. After awakening from this dream I kept thinking deeply about the dignified Sheikh who is so close to the Imam [a]. I was so much interested to identify and meet him.

“Searching for him, I went to Mashhad hoping to locate him over there but could not, came to Tehran but still there was no news from him, ultimately, when I came to Qum, I found him in a small room at Faizyeh School busy in teaching. Having inquired about him, they said: 'He is Mirza Javad Malaki Tabrizi.' When I visited him he welcomed me warm-heartedly and with kindness, treated me in a manner as though he knows me, and was aware of that dream. After that I remained in his company and found him exactly the way I had first perceived him in that dream.”

2. Another one of his intimate friend has reported the following story:

“One day after finishing the lecture Late Malaki went to the room of a religious student in at Dar al-Shafa School; he thanked and appreciated the inmate and after sitting over there for a while came out of the room. Since I was accompanying him, I asked the reason of visiting this student, Hajj Agha Maliki answered: 'Last night near the dawn, I was bestowed with special divine grace which I understood was not due to my own deeds. When, I thought deeply, I discovered that this student is busy in night-vigil and in his night prayer has prayed for me, and those blessing were the result of his prayer. Therefore, I visited him for offering my appreciation and thanks.”'

3. Late Malaki has a son who is the source of warmth and pleasure for his household. On the Day of Eid al-Ghadir2 , when traditionally people visit the elderly personalities to offer greeting, his house is full of visitors. Suddenly, a female servant discovers the dead body of his son floating inside the yard's water pool.

She starts crying; the other women folk of Hajj Agha Malaki's household join her in loud crying; having heard the loud screams Hajj Agha Malaki comes to the backyard and sees the lifeless body of his dear one; he controls himself and asks the women folk to stop crying, the women stop lamentation and become silent, the dead body is placed in a corner and they return inside the house in order to treat the visiting guests.

Some of the guests remained for the lunch at his house. After the lunch, when the guests asked permission to leave, Hajj Agha Malaki says to some of his close friends: 'Please don't leave, I have to tell you something.' When all the guests leave the house, he informs them about the tragedy of his son's demise and seeks their help in making the necessary arrangements for the funeral.

4. Late Hujjatul Islam Sayyid Mahmud Yazdi one of very close and intimate friends has narrated the following :

“When the time of night-prayer arrived he used to perform all the etiquette recommended for awakening namely: prostration and special supplications, used to cry in his bed, then he would come outside in the yard and looking at the sky would recite the verse:

'Lo! In the creation of earth and sky there are signs ...,3 ' and while placing his head against the wall shed tears. During ablutions sitting on the water pool continued crying, while standing upon the prayer rug used to become agitated and cried a lot during prayer, and especially in Qunoot.”

5. Late Hajj Agha Husayn Fatimi, a pious ascetic and an intimate friend of Late Malaki has narrated:

“When I returned from the Jamkaran Mosque, I was informed that Hajj Agha Malaki has inquired about me. Since, I knew that he was sick I rushed to see him. I presume it was Friday afternoon, I found him laying in a bed, neat and clean, bathed, perfumed, and hair dyed readied for Dhohr and Asr prayer. He recited Adhan and Iqamah upon his bed, recited supplications and as soon as raised his hands for Takbirat-al-Ahram and said: Allahu Akbar, Allah is Great, his sacred spirit ascended towards the Celestial Kingdom, thus, the meanings of the narration: the prayer is believer's heavenly journey become truly manifested for him. Also, the meanings of “get readied for the prayer” 'qad qamat as-salat,' which in accordance to traditions has been described as the time of meeting with the Beloved, too became materialised for him, because he rushed to meet his Beloved with prayer”.

This was the brief life history of a perfect mystic. For the detailed biography the readers may refer to the following books:

Rehanateh al-Adab, vol.5, p.397, Naqba al-Beshar, vol.1, p.330, Ganjinai-danishmandan, vol. 1, p.232 , preface to Resala Laqa-Allah and Simai-Farzangan pp. 60-70.

Notes

1. Imam al-Mahdi [a]: The son of Imam Hasan al-'Askari was born in Samarra on Friday, 15th. Sha'ban 255 A.H. The twelfth Imam lived in hiding under the protection and tutorship of his father until the latter's martyrdom, when by Allah's command he went into occultation, during a period known as Lesser-occultation (al-Ghaybat al-Sughra).

During this period, four special deputies in succession would answer the questions of the Shi'ah and resolve their problems. After that in the year 329 A.H., the Imam [a] went into the Greater-occultation (al-Ghaybat al-Kubra) until a day when by Allah's command he will reappear to fill the world with justice as it is now filled with oppression [Tr].

2. Eid al-Ghadir: In the tenth year of the Hijra, the Most Noble Messenger [s] set out from Mecca to perform his final, farewell Hajj. After carrying out the rituals of the pilgrimage and imparting necessary teachings to the people, he set out for Madina. When he was returning on 18th. Dhi'l-hijjah (10 March, 632), on the road at a locale known as Ghadir al-Khumm (Ghadir-Pond), he ordered the caravan to halt.

In the midst of one hundred and twenty thousand pilgrims from all over the Arabian peninsula, he took 'Ali's [a] hand, raised it aloft, and declared: “He of whom I am the mawla (the patron, master, and leader) of him 'Ali is also the mawla (man kuntu mawlahu fa 'Aliun-mawlahu). O' Allah! Be friend of him who is his friend, and be the enemy of him who is his enemy (Allahuma waali man waalaahu wa 'aadi man 'aadaahu).” With this act, the question of the successor, who was to govern the affairs of the Muslims, guard the Sunna (the body of customary behaviour based on the Prophet's precedent ), and uphold religious customs and laws, was settled for the Islamic society.

The intent of the noble verse: 'O Messenger! Promulgate what has been revealed to you by your Lord, for if you do not, you will not have conveyed His message' (5:67) was carried out. The Most Noble Messenger [s] died shortly after returning to Madina. The above traditions of al-Ghadir are so abundantly reported and so commonly attested by hundreds of different transmitters belonging to all school of thoughts that it would be futile to doubt their authenticity.

Ibn Kathir, a most staunch supporter of Sunni view point has devoted seven pages to this subject and has collected a great number of different isnads from which the tradition is narrated. Also, Imam Ahmad b. Hanbal has recorded this event in his Musnad

3. The Holy Qur'an (2:164) [Tr].

22. TrustIn Allah

Allah, the Wise, has said:

فَإِِذاَ عَزَمْتَ فَتَوَکَّلْ عَلى اللٌّهِ اِنَّ اللٌّهَ يُحِـبُّ الْمُتَوَکِّلِيْنَ

“So when you have decided, then place your trust in Allah; surely Allah loves those who trust.”1

Imam ‘Ali (as) said:

أَلتَّوَكُّلُ عَلى اللٌّهِ نَجاَةٌ مِنْ كُلِّ سُوْءٍ

“Placing one’s trust in Allah is the means of deliverance from every evil.”2

Short Expalantion

Tawakkul (placing one’s trust in Allah) is a jar that has been sealed with Allah’s seal, and only that person who does not rely on Allah and place his trust in Him, shall break open the seal of the jar and consume its contents.

The lowest grade of tawakkul is when a person does not strive to act upon his own principles before the right time, and does not endeavour to acquire more than whathas been ordained for him. The essence of tawakkul is entrusting one’s affairs to Allah, and if a person is heedless towards the actual ‘cause’, i.e. Allah, he shall not achieve the reality of tawakkul.

Tawakkul can never be realized by mere words and claims, rather, it is an internal and esoteric issue, which finds its roots in faith and belief, and it is by abandoning all hopes and aspirations that a person can arrive at the reality of tawakkul.3

1) The Trader whoPlaced his Trust in Allah

During the time of the Noble Prophet (S) there lived a trader who, in all affairs, always placed his trust in Allah. He used to travel from Syria to Madinah for trade and during one of his trips, he was confronted by a bandit who drew his sword and intended to kill him.

“If it is my wealth that you desire, come and take it and leave me alone,” pleaded the trader.

“Killing you is a must, for if I let you go free, you will identify me to the authorities,” said the bandit.

“In that case give me respite till I have offered a two rak’at prayer,” requested the trader.

The bandit agreed and the trader engaged himself in prayers. Having completed the prayers, he raised his hands and beseeched: ‘O’ Lord! I have heard from Your Prophet that whoever places his trust inYou shall remain protected. I have no helper in this desert andYour grace is my only hope.’

Having placed all his trust in Allah, he had hardly completed his supplication when a rider on a white horse loomed in the distance. When he came close, the rider confronted the bandit and killed him with one stroke of his sword. Then, turning to the trader, he said: “O’You , who places your trust in Allah! I have killed the enemy of Allah and He has delivered you from him.”

“Who are you that you have come to my assistance in this desert?” the trader asked.

“I am your tawakkul. Allah brought me out in the form of an Angel and I was in the heavens when Jibra`il called out to me and said: “Hasten to the assistance of your master and exterminate his enemy”, and here I have come and eliminated your enemy.” Having said thus, he disappeared out of sight.

The trader fell down in prostration of thanksgiving to Allah and acquired a stronger conviction with respect to the instructions of the Noble Prophet (S) regarding tawakkul. On arrival in Madinah, he approached the Noble Prophet (S) and narrated what had transpired.

“Indeed! Tawakkul raises a person to the pinnacle of success and the rank of a person who possesses it, is equivalent to the ranks of the Prophets, the friends of Allah, the righteous ones and the martyrs,” said the Prophet (S).4

2) The Noble Prophet and Trust in Allah

When Abu Sufiyan, the chief of the polytheists of Makkah, saw the ten thousand strong army of Islam (during the conquest of Makkah), he was filled with awe and astonishment. As he walked beside the battalions of the Noble Prophet (S), he murmured: “I wish I knew why Muhammad became victorious over me. How did he manage to gather for himself such a powerful army despite being alone and without support in Makkah?”

The Noble Prophet (S) overheard him. “We became victorious over you by Allah’s assistance!” he said, placing his hand upon Abu Sufiyan’s shoulder.

In the battle of Hunain, when the enemy suddenly and unsuspectingly attacked the forces of Islam, chaos reigned supreme within the Muslim ranks. When the Noble Prophet (S) watched this state of the Muslim army, he sought Allah’s help by placing his trust in Him, and supplicated: ‘O’ Lord! All praise and thanks only belong toYou . I place my complaint (regarding the state of affairs) beforeYou and it is only You from whom help and assistance ought to be sought.’

At that moment, Jibra`il descended from the heavens and said to him: “O’ Prophet of Allah! You have recited a supplication which Musa (as) had recited when the sea had split for him and he was granted deliverance from the evils of Fir’awn.”5

3) The Illness of Prophet Musa

Once, Prophet Musa (as) became ill. The Bani Israel came to him and realizing what his illness was, advised him: “If you consume such and such medicine you will recover from your sickness.”

“I shall not seek any cure but will instead wait till Allah cures me without the help of any medicine,” said Musa (as) to them. His illness became prolonged whereupon Allah revealed to him: “By My Majesty and Glory! I shall never cure you till you have consumed the medicine which they had recommended to you.”

Musa (as) asked the Bani Israel to treat him with the medicine that they had previously suggested. They treated him and shortly after that, Musa (as) regained his health. However, this incident left Musa (as) with a feeling of complaint and dejection but Allah revealed to him: “You desired to annul My Wisdom by means of your trust inMe ! Is there one, other thanMe , who has placed the medicinal and beneficial effects in plants and various things?”6

4) Hammad Ibn Habib

Hammad Ibn Habib Kufi narrates: “One year, I had set out for Hajj accompanied by some people. Just as we passed by a place called Zubalah, a dreadful wind with black dust began to blow. Its intensity was so great and severe that everyone in the group were left scattered. I found myself alone and lost in a place with no water or trees. It was not long before night fell. Staring into the distance, my eyes perceived the silhouette of a single tree and I began trudging towards it. As I approached the tree, I witnessed that a youth, dressed in white apparel and scented with musk, also came up to the tree.

‘This person must be one of the auliya of Allah!’ I thought.

I concealed myself fearing that if I came forward, he would move away to another place. The youth readied himself for his prayers, recited:

يَا مَنْ حَاذَ کُلََّ شَيْءٍٍٍ مَلَکُوْتاً

and then started his prayers.

I noticed that there was a spring of water nearby. I performed my ablution and stood behind the youth for my prayers. I observed that in the course of his prayers, when the youth reached the verses that narrated Divine chastisement and punishment, he would repeat them with wailing, weeping and lamentation. After the prayers, the youth began to walk away from his place, all the while supplicating:

يَا مَنْ قَصَدَهُ الضَّالُّونَ

Fearing that I might lose him, I rushed toward him and pleaded: “I place you under the oath ofHe Who has taken away exhaustion from you and instilled within you the ecstasy of this solitude! Have pity upon me for I have lost my way and I (also) desire to be adorned with your traits and attributes.”

“If you had truly placed your trust in Allah, you would never have lost your way. Now follow me,” replied the youth.

Saying this, he went to one side of the tree and, taking hold of my hand, brought me to a place by means of tayy al-ardh7 . It became apparent to me that morning had dawned.

“Good news for you, for this place is Makkah,” said the youth.

I realized that I could hear the voices of the pilgrims who had come there to perform the Hajj. I turned to the youth and asked: “I place you under the oath of He, uponWhom you have pinned your hopes for the Day of Judgment! Tell me, who are you?”

“Since you have placed me under oath, I shall inform you of my identity. I am ‘Ali Ibn Husain (Zainul ‘Abidin),” the youth answered.’”8

5) Relying upon the Butler

Jibra`il came to Prophet Yusuf (as) while he was in prison and asked him: “O’ Yusuf! Who made you the most beautiful of all men?”

Yusuf replied, “Allah.”

Jibra`il questioned again, “Who made you the most beloved of all children in the eyes of your father?”

“My Allah,” said Yusuf.

“Who directed the caravan towards the well (into which you were thrown)?”

“My Lord,” replied Yusuf.

“Who protected you from the stone which the people of the caravan had hurled into the well?”

“Allah.”

“Who delivered you from the well?”

“My Allah.”

“Who protected you from the deceit of the ladies?”

“My Lord.”

Jibra`il finally concluded, “Allah says: What made you seek your need from someone other than Me? For this act, you shall stay in prison for seven years (for the offense of placing your trust in the king’s barman and asking him to seek your freedom from the king).”

According to another tradition, Allah revealed to him: “O’ Yusuf! Who was it who showed you that dream?”

Yusuf replied, “It was You, O’ My Lord!”

“Who protected you from the guiles of the wife of the King of Egypt?” asked Allah.

“It was You, O’ My Lord!”

Allah declared, “(Then) why did you seek help from someone else and not fromMe ? Had you placed your trust in Me, I would have liberated you from your imprisonment, but now that you have placed your trust in someone else, you must stay in prison for seven years.”

(After this) Yusuf wept so much in prison that his inmates became frustrated with him and it was decided that he would only weep on alternate days.9

Notes

1. Noble Qur’an, Surat Ale ‘Imran (3), Verse 159

2. Biharul Anwar, Volume 78, Page 79

3. Tadhkerah al-Haqaiq, Page 72

4. Khazinatul Jawahir, Page 679; Majalis al-Muttaqin (of Shahid-e-Thalith)

5. Dars-hai Az Zindagi-e-Payambar-e-Islam, Page 216; Biharul Anwar, Volume 21, Page 150

6. Jame’ al-Sa’adat, Volume 3, Page 228; ‘Ilm-e-Akhlaq-e-Islami, Volume 2, Page 290

7. Literally: Folding up of the earth.Covering a great distance in a fraction of a moment, miraculously. (Tr.)

8. Pand-e-Tarikh, Volume 5, Page 182; Biharul Anwar, Volume 11, Page 24

9. Namunah-e-Ma’arif, Volume 3, Page 280; Layaliul Akhbar, Page 92

23. Submission

Allah, the Wise, has said:

وَ أُمِرْناَ لِنُسْلِمَ لِرَبِّ الْعَالَـمِينَ

“And we are commanded that we should submit to the Lord of the worlds.”1

Imam Baqir (as) said:

أَحَقُّ خَلْقِ اللٌّهِ أَنْ يُّسْلِمَ لِمَا قَضى اللٌّهُ

“The most worthy of Allah’s servants is one who submits before divine decree.”2

Short Expalantion

The attribute of taslim3 holds a rank higher than those of ridha4 and tawakkul5 . This is because a person who possesses this attribute abandons his own quest for seeking solutions to the problems that plague him and instead, dissociates himself from his inner attachments to such an extent that he hands himself over to Allah completely.

In the attribute of Riďa, the actions are generally consistent with human inclination and temperament, while in tawakkul, people take Allah as their agent, but such is not the case in the attribute of tasleem. The chosen ones of Allah are afflicted with various kinds of difficulties such as an ill-tempered spouse, poverty, disease, harassment by the people, and so on; but having submittedthemselves totally, they neither voice any protest nor do they experience any sort of unhappiness over these afflictions.

1) The Imam’s Reply

It has been narrated that sometimes, Imam Sadiq (as) entertained his guests with sweetmeat and porridge, whereas at other times, he presented them with olives and plain bread.

A person once said to him: “If you manage your affairs with prudence (and foresight), you will always be consistent and will thus be able to entertain your guests in the same manner at all times.”

“The management of our affairs lies in Allah’s hands (and we are in total submission to His Will). Whenever He grants us (an increased livelihood), we cater for our guests and ourselves liberally but whenever He restrains our livelihood, we too adjust our lives accordingly,” replied the Imam (as).6

2) Mu’adh Ibn Jabal

Mu’adh embraced Islam at the age of eighteen and participated in the battles of Badr, Uhud, Khandaq and some others. The Noble Prophet (S) established the bond of brotherhood between him and ‘Abdullah Ibn Mas’ud.

Mu’adh was compassionate by nature and possessed a pleasant personality. The Noble Prophet (S) sent him to Yemen as its governor and showered him with numerous advices, one of them being: “Do not be too strict with the people; behave with them in such a manner that they are attracted to your speech and religion.”

During the Caliphate of the second Caliph, a battle ensued between the Muslims and the Romans and Mu’adh participated in it too.In the year 18 ah, in ‘Amwas, Syria, an epidemic of plague began to spread. Abu ‘Ubaidah, the commander of the Muslim army, was afflicted with the disease and when he realized that his death was inevitable, he appointed Mu’adh as his successor. The soldiers requested Mu’adh to pray for an end to the calamity but he declined to do so.

“This is not a calamity. Instead, it is a prayer of your Prophet (S); death of the pious and righteous ones, and martyrdom, which Allah grants to only a few from amongst you,” he said.

He then supplicated: “O’ Lord! Grant the household of Mu’adh their complete share of this Mercy (plague).”

Shortly afterwards, members of his household were afflicted with the disease and succumbed to it. When he too sensed its effects in his finger, he placed the finger in his mouth and biting it, said, “O’ Lord! This is small and trivial; make it blessed (for me).”

He eventually died of this plague (in the year 18 ah) at the age of 38 and was buried near Jordan.7

3) Learn Submission from the Pigeons

During the time of one of the prophets, there lived a lady who had a son who was in his youth and whom she loved dearly. As divine decree would have it, the son died leaving the mother greatly aggrieved and immensely disturbed. She was in such a state that her relatives approached the prophet of the time and sought his help.

When he came to the mother, the prophet found her in a state of sorrow and agitation and was weeping. His eyes then fell upon a pigeon-nest nearby. He turned to the lady and asked: “O’ Lady! Is this a pigeon-nest?”

The lady replied that it was.

“Do the pigeons give birth to their young ones?” asked the prophet.

“Yes.”

“Do all the young ones grow up to be able to fly?”

“No, we kill some of them for their flesh,” said the lady.

The prophet continued, “And despite this, these pigeons do not abandon their nest?”

“No, they do not move away to another place,” replied the lady.

The prophet then advised, “O’ Lady! Be apprehensive lest you be worse off than these pigeons in the eyes of your Lord. These pigeons, despite the fact that you kill and eat their young ones in front of their eyes, do not turn away from you. Whereas you, as a result of losing just one son, have directed your anger towards Allah, turned away from Him, exhibited all this agitation, and uttered things that are inappropriate.”

Hearing these words, her tears ceased and she never displayed impatience and discontent thenceforth.8

4) Sa’sah

Ahnaf Ibn Qais narrates: “Once, I complained to my paternal uncle Sa’sah, of stomach ache. Instead of sympathising with me, he rebuked me severely by saying: “O’ Nephew! Whenever you experience any discomfort and you complain about it to another being similar to yourself, there can exist only two possibilities on the issue: the person to whom you have narrated your problem is either your friend, in which case, quite obviously, he too would be concerned for you; or he is your enemy, in which case he would be delighted over your disturbed state.

Do not manifest your problem to someone who is like you and does not possess the power to free you from it; instead seek shelter in, and present the problem to Him, Who has afflicted you with it, for it is He, Who can rid you of it.

O’ Nephew! It has been forty years since one of my eyes lost its vision but I have not revealed this to anyone - not even my wife knows that I am blind in one eye!”9

5) Submission before a Ruling

The date-plantation of Zubair Ibn ‘Awwam (a cousin of the Noble Prophet (S)) lay adjacent to that of one of the Ansar (the Helpers). Once, there arose a dispute between them in respect of the irrigation of their lands.

In order to resolve the dispute they approached the Noble Prophet (S) and presented the problem to him. Taking into account the fact that the plantation of Zubair lay near the upper part of the land where the water came from, while that of the other person was near the lower section (and it was the customary practice that the upper part would be watered before the lower one), the Noble Prophet (S) ruled that it should be Zubair, who should water his plantation first, followed by the person from the Ansar.

Despite the totally just nature of the ruling, the Ansar was displeased and protested to the Noble Prophet (S) saying: “You have ruled in Zubair’s favour as he happens to be your cousin.”

The Noble Prophet (S) was so greatly upset at this antagonistic staement that the colour of his face changed. At this juncture, the following verse was revealed: “But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.”10

This verse indicates that nobody can express dissatisfaction with the ruling of the leader of an Islamic government of the Noble Prophet (S) and seek to follow his own inclinations. One should submit totally to the verdict given.11

Notes

1. Noble Qur’an, Suratul An’am (6), Verse 71

2. Jame’ al-Sa’adat, Volume 3, Page 204

3. Submission to the will of Allah.(Tr.)

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

5. Complete reliance upon Allah.(Tr.)

6. Shanidani-ha-e-Tarikh, Page 32; Mahajjatul Baiďa, Volume 3, Page 43

7. Paighambar Wa Yaran, Pages 264–259; Tabaqat IbnSa’d , Volume 3, Pages 122-124

8. Namunah-e-Ma’arif, Volume 2, Page 761

9. Pand-e-Tarikh, Volume 5, Page 188; Al-Kuna Wa al-Alqab, Volume 2, Page 13

10. Noble Qur’an, Suratul Nisa (4), Verse 65 (و يُسَلِّمُوا تَسلِيمًا )

11. Dastan-ha Wa Pand-ha, Volume 9, Page 102; Majma’ul Bayan, Volume 3, Page 69

24. Contemplation

Allah, the Wise, has said:

اَوَلَمْ يَتَفَکَّرُوا فِي أََنْفُسِهِمْ مَا خَلَقَ اللٌّهُ السَّمٌواَتِ وَ الأََرْضَ وَ ماَ بَيْنَهُماَ إِلاَّ بِالْحَقِّ وَ أََجَلٍ مُسَمًّى

“Do they not reflect within themselves: Allah did not create the heavens and the earth and what is between them two but with truth, and (for) an appointed term?”1

Imam ‘Ali (as) said:

أَلتَّفَکُّرُ يَدْعُو إِِلـى الْبِرِّ وَ الْعَمَلِ بِهِ

“Contemplation invites (man) towards good (deed) and its performance.”2

Short Expalantion

Reflecting over one’s own state and that of the other people leads to the manifestation of the good, expiation of sins and illumination of the heart. It draws a person’s attention towards his Hereafter and brings about an increase in his or her (good) deeds.

Contemplation is a quality and an act of worship, the like of which there is none - just as the Noble Prophet (S) has said: “An hour of contemplation is superior to an entire year’s worship.” Only he, upon whose heart Allah has cast His glance and illuminated it with the light of His cognizance, can reach the station of contemplation, whereupon he then begins to perceive the world with a vision of comprehension and understanding, and never becomes heedless of Allah.3

1) Rabi’ah

Rabi’ah Ibn Ka’b reports: “Once, the Noble Prophet (S) said to me: “O’ Rabi’ah! You have been serving me for seven years and therefore, will you not ask for something from me in order that I grant it to you?”

“O’ Prophet of Allah! Grant me some time in order that I may reflect over the matter,” I requested. The next day, when I had arrived in his presence, the Prophet (S) said: “O’ Rabi’ah! Speak out your wish.”

“Pray to Allah that He makes me enter Paradise along with you!” I said.

Hearing this request, he inquired, “Who is it that has taught you to seek this from me?”

“No one has taught it to me. I considered that if I sought great wealth, it would eventually get exhausted; if I sought a long life and numerous children, the ultimate eventuality would be death; hence, as a result of this contemplation, I eventually opted for this request,” I replied.

The Noble Prophet (S) lowered his head for a few moments as he deliberated, after which, raising his head, he said: “I shall seek your wish from Allah, but you must help me too (in this matter) by prostrating excessively.”4

2) Contemplation before Action

One of the companions of the Noble Prophet (S) said to him: “I always tend to suffer losses in my business transactions. The guile and deception of the sellers or the purchasers act like magic and leave me cheated.”

The Noble Prophet (S) advised: “In every transaction in which you fear that you might be deceived, demand from the person with whom you are doing business with the right to annul the transaction within a period of three days. This is for the reason that should you happen to suffer losses, you would be able to take back your money. In addition, be patient and forbearing in the course of the transaction.

“Do know that contemplation and patience are from Allah, while hastiness and impetuosity are from Shaitan. You can learn this lesson from a dog, for when you throw a piece of bread to a dog, it does not immediately begin to eat it but first smells it and after finding it to be appropriate, begins eating it; similarly, you should smell every matter that comes up before you (i.e. reflect and ponder over the pros and cons of it and do not embark upon it without the preliminaries). You, with your intellect and wisdom, are no less than a dog; thus, contemplate and reflect before every action.”5

3) Types of Contemplation

Miqdad, one of the loyal companions of ‘Ali (as), says: “I went to Abu Hurairah who said that he had heard the Noble Prophet (S) say: ‘Contemplating for an hour is better than the worship of one year.’

I went to Ibn ‘Abbas and heard him say that the Noble Prophet (S) said: ‘Contemplation for one hour is superior to seven years of worship.’

I went to another companion and heard him narrate that the Noble Prophet (S) said: ‘An hour of contemplation is better than seventy years of worship.’

I was astonished to hear each of them narrating differently from the other and so, I approached the Noble Prophet (S) and informed him of the three different versions. He said: “All three of them speak the truth.” Then, in order to prove his point, he summoned the three men. All of us gathered in the presence of the Noble Prophet (S).

The Noble Prophet (S) asked Abu Hurairah: “How do you contemplate?”

“As stated by Allah in the Qur’an: ‘(Men of understanding) reflect on the creation of the heavens and the earth.’6 . I too reflect upon the wonders of the heavens and the earth,” he replied.

The Noble Prophet (S) remarked, “One hour of your contemplation is better than one year of worship.”

Then turning to Ibn ‘Abbas, he asked, “How do you contemplate?”

“I reflect upon death and the horrors of the Day of Judgment,” replied Ibn ‘Abbas.

The Noble Prophet (S) said, “One hour of your contemplation is better than seven years of worship.” Then, he asked the other companion, “In what manner do you contemplate?”

The companion answered, “I reflect upon the fire of Hell and its dreadfulness and severity.”

“One hour of your contemplation is better than seventy years of worship,” the Noble Prophet (S) stated.

In this way the issue was solved and it became clear that the rewards for contemplation depended upon the intention that accompanied it.7

4) Thoughts of Leadership

Sa’di narrates: “One of my friends who was disturbed and distressed due to his meagre livelihood, complained to me about his low income and a large family.”

“In order to safeguard my reputation, I intend to shift to another city so that no one becomes aware of the abject state of my affairs,” he said. “You are aware that I know accounting and can maintain accounts; I have approached you so that you use your rank and position to get me a job in the government so that I might lead my remaining life with peace of mind and will be grateful to you for your efforts!”

I said to him, “Handling the accounts of the king entails two aspects; on the one hand it carries hope while on the other hand it is also work which has to be feared. Do not place yourself in an ominous situation for the hope which the work possesses.”

“In view of my condition, your advice appears to be inappropriate; in addition, you have not responded correctly to my request,” said the friend.

“You surely possess piety, knowledge and trustworthiness but (do realize that) envious and fault-finding individuals lie in wait for you. It is in your own interest that you lead your life with contentment and abandon the idea of a high rank and post,” I explained.

My friend was upset when he heard this and said, “What kind of reasoning and deliberation is this? It is in times of need that friends should step forward for help, for in good times even enemies pretend to be one’s friend.”

Sensing his embarrassment over my advice, I took him to the minister of treasury who was known to me. I narrated to him my friend’s plight and the minister assigned him the responsibility of a petty task.

As time passed, the officials found him to be vigilant and pleasant-mannered and so promoted him. After a long time, I embarked on a journey to Makkah with some of my friends. On the way back, not far from my city, I came across my friend who seemed to be in a state of distress. He came towards me looking depressed.

“Why are you in such a state?” I asked him.

“Just as you had predicted, a group of people became envious of me and accused me of treason,” he responded. “The king, without any investigation, threw me into prison and subjected me to torture and punishment. I remained in prison till the news of the return of the pilgrims reached the city, whereupon I was set free. The king even went to the extent of confiscating the inheritance which I had received from my father.”

Sa’di continues: “I said to him, ‘I had advised you previously that working for kings is similar to a journey by sea – beneficial, but at the same time, dangerous – you might either strike treasure or end up in destruction, but you refused to take heed!’”8

5) The Kingdom of Rey or Killing the Imam

Yazid instructed his governor, ‘Ubaidullah Ibn Ziyad, that if Husain (as) refused to pledge allegiance, he should fight the Imam (as).

Prior to the incident of Kerbala, ‘Ubaidullah Ibn Ziyad had appointed ‘Umar Ibn Sa`d as governor of the province of Rey, but before he could go there, ‘Ubaidullah Ibn Ziyad sent him a letter, which contained the following instructions: ‘Husain (as) has arrived in Iraq. First proceed to Iraq, fight with him, kill him and then proceed towards Rey.’

‘Umar IbnSa’d approached ‘Ubaidullah and requested: “O’ Amir! Relieve me of this responsibility!”

“I shall relieve you of this responsibility but I shall also relieve you of the governorship of Rey,” ‘Ubaidullah responded.

‘Umar IbnSa’d found himself hesitating between fighting the Imam (as) and governing the great kingdom of Rey. He requested ‘Ubaidullah to give him respite for a night so that he could reflect over the matter. ‘Ubaidullah agreed and ‘Umar Ibn Sa’d passed the entire night pondering over the matter till he eventually opted for the kingdom of Rey, which lay before him at that moment, but chose to disregard Hell and Paradise, which were in the next life. He decided to fight the Imam (as).

The next morning, he went to ‘Ubaidullah and expressed his readiness to accept the responsibility of fighting the Imam (as). ‘Ubaidullah placed a huge army at his disposal so that he could proceed to Kerbala for the purpose.

Imam Husain (as) entered Kerbala on the 2nd of Muharram while ‘Umar IbnSa’d , in his capacity as the supreme commander of his army and with a four thousand strong cavalry, arrived there on the 3rd.

He appointed Shimr as the chief of his army and on the 10th of Muharram went to the extent of ordering the killing of Imam Husain (as) and seventy two of his children and companions just for the purpose of acquiring the kingdom of Rey.”9

Notes

1. Noble Qur’an, Suratul Rum (30), Verse 8

2. Jame’ al-Sa’adat, Volume 1, Page 166

3. Tadhkerah al-Haqaiq, Page 29

4. Khazinatul Jawahir, Page 345; Al-Da’wat (By Rawandi)

5. Riwayat-ha Wa Hikayat-ha, Page 195; Dastan-ha-e-Mathnawi, Volume 2, Page 125

6. Noble Qur’an, Surat Ale ‘Imran (3), Verse 191

7. Dastan-ha Wa Pand-ha, Volume 5, Page 87; Tafsir Ruhul Bayan, Volume 8, Page 440

8. Hikayat-ha-e-Gulistan, Page 65

9. Muntahal A’mal, Volume 1, Page 333

25. Humiliation

Allah, the Wise, has said:

يَا أَيُّهاَ الَّذِينَ آمَنُوا لاَ يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ

“O you who believe! let not (one) people laugh at (another) people.”1

The Noble Prophet (S) said:

مَنْ حَقَرَ مُؤْمِناً مِسْکِيناً أَوْ غَيْرَ مِسْکِينٍ لَمْ يَزَلِ اللٌّهُ عَزَّ وَ جَلَّ حَاقِراً لَهُ مَاقِتاً

“If a person humiliates a believer, indigent or otherwise, Allah shall always abhor and humiliate him.”2

Short Expalantion

Factors such as arrogance, malice, envy and the like cause some individuals to view others who are either illiterate or lack strength and whom they have compelled into performing base and lowly work, with contempt and humiliation.

Disparagement in every form is forbidden; moreover, if the humiliated person experiences a feeling of disgrace and injury, this is bound to result in a metaphysical reaction which would reflect badly upon the esteem and personality of the offender. Thus, it is befitting to take regard of the weakest of Allah’s creations so that, we too are encompassed by His grace and compassion.

1) Mufaďďhal Ibn ‘Umar

Once, a letter signed by some of the Shiite elders, was brought to Imam Sadiq (as) by a few of the signatories themselves. The letter complained of the friendship of Mufaďďhal Ibn ‘Umar, the Imam’s representative in Kufah, with some pigeon-fanciers, who were apparently not of good character.

After reading the letter, the Imam (as) wrote and sent a letter to Mufaďďhal through those very individuals who had brought the complaint to him.

Perchance, the Imam’s letter reached Mufaďďhal while some of the signatories of the letter of complaint were present in his house.

Opening the letter in their presence, he read it and then handed it over to them. When the signatories read the letter, they found that it contained some instructions from Imam (as) to Mufaďďhal, requiring him to arrange a transaction involving a large amount of money. The letter did not make the slightest reference to Mufaďďhal’s association with the pigion-fanciers.

Since the issue concerned the raising of money, Mufaďďhal’s guests lowered their heads and said that they needed time to think about it. They asked to be excused from making any monetary contribution.

Mufaďďhal, the intelligent person that he was, requested them to stay over for food and prevented them from leaving his house. In the meantime, he sent word to the pigeon-fanciers asking them to come to his house. When they had arrived, he read out the Imam’s letter to them in full view of the previous group. Without wasting any time, the pigeon-fanciers left and while the previous group was still engaged in consuming the food, they returned, handed over a large amount of money to Mufaďďhal and then took his leave.

At this point, Mufaďďhal turned to the complainants and said: “Despite the fact that these youths help the religion when the occasion demands and there exists a great possibility that they may turn to the right path, you desire that I should not entertain them and associate with them? Do you think Allah is in need of your prayers and fasts that you have become so haughty over them, but when it comes to money, you seek excuses and refuse to answer the call of the Imam (as)?”

The elders who had viewed Mufaďďhal’s friendship with those youths with contempt, were left mortified and speechless as they departed from his house.3

2) The Conduct of the Noble Prophet

The Noble Prophet (S) and a few other individuals were having their meal when a person, suffering from smallpox, came to the gathering. His disease was so acute that the boils had become septic. Every person, near whom this diseased person tried to sit, would show his revulsion and loathing by rising up and moving away from him. (Noticing this) the Noble Prophet (S) made the person sit beside himself and exhibited great kindness towards him.



On another occasion, the Noble Prophet (S), together with a few of his companions, was busy having his food when a leper arrived in the gathering. The people present expressed their abhorrence and detestation over his arrival but the Noble Prophet (S) asked him to sit next to himself and invited him to eat the food.

A person from the Quraish, who had displayed his aversion, was afflicted with the same disease before meeting his death!4

3) The Consequence of Holding Someone in Contempt

There lived amongst Bani Isra`il , a person who was so sinful and immoral that they eventually had him expelled from their midst.

Once, while wandering around, he came across a pious worshipper, above whose head flew a pigeon casting its shadow over him (thus protecting him from the sun). He said to himself: “I am a Banished person but this man is a pious individual; if I sit near him it is possible that due to his piety, Allah may show mercy upon me too.”

With this in mind, he approached the worshipper and sat down beside him. On seeing the exiled man sit next to him, the worshipper thought to himself: “I am the pious worshipper of this tribe whilst he is a disreputable, Banished and despised sinner; how can he sit down beside me?” Turning his head away from the man, the worshipper ordered him to go away from him.

Just as he had uttered these words, Allah revealed to the prophet of the time: “Go to those two persons and ask them to start their deeds afresh, for I have forgiven all the sins of the immoral person and erased all the good deeds of the worshipper,” (for exhibiting self-conceit and holding the other person in contempt).5

4) The Short and Ugly Son

Sa’di narrates: “A king had several sons, one of them being short, thin and ugly, while the others were tall and good-looking.

The king would look at the short son with scorn and contempt, thereby causing him humiliation. The son, being intelligent, realized why his father looked down upon him and so said to him: “O’ Father! A short but wise person is better than a tall but ignorant one. He who is taller is not necessarily better and superior; a sheep is clean but an elephant, like a carcass, always possess a foul smell.”

The son’s words made the king laugh and the elders of the court approved of what he said, but his brothers were upset.

Coincidentally, during those days, it so happened that the enemy forces attacked the kingdom and the first person from the king’s army to heroically attack the enemy was the king’s short and ugly son. With a display of great courage, he felled a few of the enemy chiefs and then, returning to his father and paying his respects to him, said: “On the day of battle the lean horse comes of use.” Despite the fact that a group of his soldiers had taken flight, the son returned to the battlefield.

“O’ Men! Endeavour hard or else put on the dress of womenfolk,” he shouted with bitter sarcasm.

This sarcasm breathed fresh life into the cavalry who fought with renewed vigour till they eventually overcame the enemy forces and became victorious. The king kissed his son all over the face and named him his successor. From then on, he looked at this son with great respect and esteem. These events caused his brothers to become so envious of him that they put poison into his food in order to get rid of him. Fortunately, his sister watched what was happening through a small door and sent a warning signal to her brother by shutting the door loudly. The intelligent brother became suspicious and abstained from eating the food.

“It is impossible for skilled people to die while the unskilled ones continue to live on and take their place,” he commented.

When the king was informed of the incident, he reprimanded the other brothers and sent each of them to the farthest part of his kingdom.6

5) Bring forth One Worse thanYourself !]

Allah revealed to Prophet Musa (as): “The next time you come to converse withMe , bring along someone who is inferior to you.”

Musa (as) set out in quest of such a person but failed to find one, because every person that he encountered, he did not have the nerve to think that he was superior to that person.

Then, deciding to direct his search amongst the animals, his eyes fell upon a diseased dog. He decided to take it along with him. He tied a rope around the dog’s neck and began pulling it but after a short distance, he regretted his action and set the dog free. He returned empty-handed to have his conversation with Allah.

“Why did you not bring someone along with you, in accordance withMy order?” came the voice from Allah.

Musa (as) beseeched, “O’ Lord! I failed to find anyone who could be inferior to me.”

The reply came from Allah: “By My Might and Glory! Had you brought someone, regarding him to be inferior to yourself, I would have surely erased your name from the list of Prophets (and relieved you of the rank of Prophethood)!”7

Notes

1. Noble Qur’an, Suratul Hujarat (49), Verse 11

2. Jame’ al-Sa’adat, Volume 2, Page 215

3. Ba MardumIn Guneh Barkhord Konim, Page 78; Manhajul Maqal of Astarabadi, Page 343

4. ‘Ilm-e-Akhlaq-e-Islami, Volume 1, Page 435; Jame’ al-Sa’adat, Volume 1, Page 357

5. Shanidani-ha-e-Tarikh, Page 373; Mahajjatul Baiďa, Volume 6, Page 239

6. Hikayat-ha-e-Gulistan, Page 43

7. Namunah-e-Ma’arif, Volume 2, Page 676; Layaliul Akhbar, Page 197

22. TrustIn Allah

Allah, the Wise, has said:

فَإِِذاَ عَزَمْتَ فَتَوَکَّلْ عَلى اللٌّهِ اِنَّ اللٌّهَ يُحِـبُّ الْمُتَوَکِّلِيْنَ

“So when you have decided, then place your trust in Allah; surely Allah loves those who trust.”1

Imam ‘Ali (as) said:

أَلتَّوَكُّلُ عَلى اللٌّهِ نَجاَةٌ مِنْ كُلِّ سُوْءٍ

“Placing one’s trust in Allah is the means of deliverance from every evil.”2

Short Expalantion

Tawakkul (placing one’s trust in Allah) is a jar that has been sealed with Allah’s seal, and only that person who does not rely on Allah and place his trust in Him, shall break open the seal of the jar and consume its contents.

The lowest grade of tawakkul is when a person does not strive to act upon his own principles before the right time, and does not endeavour to acquire more than whathas been ordained for him. The essence of tawakkul is entrusting one’s affairs to Allah, and if a person is heedless towards the actual ‘cause’, i.e. Allah, he shall not achieve the reality of tawakkul.

Tawakkul can never be realized by mere words and claims, rather, it is an internal and esoteric issue, which finds its roots in faith and belief, and it is by abandoning all hopes and aspirations that a person can arrive at the reality of tawakkul.3

1) The Trader whoPlaced his Trust in Allah

During the time of the Noble Prophet (S) there lived a trader who, in all affairs, always placed his trust in Allah. He used to travel from Syria to Madinah for trade and during one of his trips, he was confronted by a bandit who drew his sword and intended to kill him.

“If it is my wealth that you desire, come and take it and leave me alone,” pleaded the trader.

“Killing you is a must, for if I let you go free, you will identify me to the authorities,” said the bandit.

“In that case give me respite till I have offered a two rak’at prayer,” requested the trader.

The bandit agreed and the trader engaged himself in prayers. Having completed the prayers, he raised his hands and beseeched: ‘O’ Lord! I have heard from Your Prophet that whoever places his trust inYou shall remain protected. I have no helper in this desert andYour grace is my only hope.’

Having placed all his trust in Allah, he had hardly completed his supplication when a rider on a white horse loomed in the distance. When he came close, the rider confronted the bandit and killed him with one stroke of his sword. Then, turning to the trader, he said: “O’You , who places your trust in Allah! I have killed the enemy of Allah and He has delivered you from him.”

“Who are you that you have come to my assistance in this desert?” the trader asked.

“I am your tawakkul. Allah brought me out in the form of an Angel and I was in the heavens when Jibra`il called out to me and said: “Hasten to the assistance of your master and exterminate his enemy”, and here I have come and eliminated your enemy.” Having said thus, he disappeared out of sight.

The trader fell down in prostration of thanksgiving to Allah and acquired a stronger conviction with respect to the instructions of the Noble Prophet (S) regarding tawakkul. On arrival in Madinah, he approached the Noble Prophet (S) and narrated what had transpired.

“Indeed! Tawakkul raises a person to the pinnacle of success and the rank of a person who possesses it, is equivalent to the ranks of the Prophets, the friends of Allah, the righteous ones and the martyrs,” said the Prophet (S).4

2) The Noble Prophet and Trust in Allah

When Abu Sufiyan, the chief of the polytheists of Makkah, saw the ten thousand strong army of Islam (during the conquest of Makkah), he was filled with awe and astonishment. As he walked beside the battalions of the Noble Prophet (S), he murmured: “I wish I knew why Muhammad became victorious over me. How did he manage to gather for himself such a powerful army despite being alone and without support in Makkah?”

The Noble Prophet (S) overheard him. “We became victorious over you by Allah’s assistance!” he said, placing his hand upon Abu Sufiyan’s shoulder.

In the battle of Hunain, when the enemy suddenly and unsuspectingly attacked the forces of Islam, chaos reigned supreme within the Muslim ranks. When the Noble Prophet (S) watched this state of the Muslim army, he sought Allah’s help by placing his trust in Him, and supplicated: ‘O’ Lord! All praise and thanks only belong toYou . I place my complaint (regarding the state of affairs) beforeYou and it is only You from whom help and assistance ought to be sought.’

At that moment, Jibra`il descended from the heavens and said to him: “O’ Prophet of Allah! You have recited a supplication which Musa (as) had recited when the sea had split for him and he was granted deliverance from the evils of Fir’awn.”5

3) The Illness of Prophet Musa

Once, Prophet Musa (as) became ill. The Bani Israel came to him and realizing what his illness was, advised him: “If you consume such and such medicine you will recover from your sickness.”

“I shall not seek any cure but will instead wait till Allah cures me without the help of any medicine,” said Musa (as) to them. His illness became prolonged whereupon Allah revealed to him: “By My Majesty and Glory! I shall never cure you till you have consumed the medicine which they had recommended to you.”

Musa (as) asked the Bani Israel to treat him with the medicine that they had previously suggested. They treated him and shortly after that, Musa (as) regained his health. However, this incident left Musa (as) with a feeling of complaint and dejection but Allah revealed to him: “You desired to annul My Wisdom by means of your trust inMe ! Is there one, other thanMe , who has placed the medicinal and beneficial effects in plants and various things?”6

4) Hammad Ibn Habib

Hammad Ibn Habib Kufi narrates: “One year, I had set out for Hajj accompanied by some people. Just as we passed by a place called Zubalah, a dreadful wind with black dust began to blow. Its intensity was so great and severe that everyone in the group were left scattered. I found myself alone and lost in a place with no water or trees. It was not long before night fell. Staring into the distance, my eyes perceived the silhouette of a single tree and I began trudging towards it. As I approached the tree, I witnessed that a youth, dressed in white apparel and scented with musk, also came up to the tree.

‘This person must be one of the auliya of Allah!’ I thought.

I concealed myself fearing that if I came forward, he would move away to another place. The youth readied himself for his prayers, recited:

يَا مَنْ حَاذَ کُلََّ شَيْءٍٍٍ مَلَکُوْتاً

and then started his prayers.

I noticed that there was a spring of water nearby. I performed my ablution and stood behind the youth for my prayers. I observed that in the course of his prayers, when the youth reached the verses that narrated Divine chastisement and punishment, he would repeat them with wailing, weeping and lamentation. After the prayers, the youth began to walk away from his place, all the while supplicating:

يَا مَنْ قَصَدَهُ الضَّالُّونَ

Fearing that I might lose him, I rushed toward him and pleaded: “I place you under the oath ofHe Who has taken away exhaustion from you and instilled within you the ecstasy of this solitude! Have pity upon me for I have lost my way and I (also) desire to be adorned with your traits and attributes.”

“If you had truly placed your trust in Allah, you would never have lost your way. Now follow me,” replied the youth.

Saying this, he went to one side of the tree and, taking hold of my hand, brought me to a place by means of tayy al-ardh7 . It became apparent to me that morning had dawned.

“Good news for you, for this place is Makkah,” said the youth.

I realized that I could hear the voices of the pilgrims who had come there to perform the Hajj. I turned to the youth and asked: “I place you under the oath of He, uponWhom you have pinned your hopes for the Day of Judgment! Tell me, who are you?”

“Since you have placed me under oath, I shall inform you of my identity. I am ‘Ali Ibn Husain (Zainul ‘Abidin),” the youth answered.’”8

5) Relying upon the Butler

Jibra`il came to Prophet Yusuf (as) while he was in prison and asked him: “O’ Yusuf! Who made you the most beautiful of all men?”

Yusuf replied, “Allah.”

Jibra`il questioned again, “Who made you the most beloved of all children in the eyes of your father?”

“My Allah,” said Yusuf.

“Who directed the caravan towards the well (into which you were thrown)?”

“My Lord,” replied Yusuf.

“Who protected you from the stone which the people of the caravan had hurled into the well?”

“Allah.”

“Who delivered you from the well?”

“My Allah.”

“Who protected you from the deceit of the ladies?”

“My Lord.”

Jibra`il finally concluded, “Allah says: What made you seek your need from someone other than Me? For this act, you shall stay in prison for seven years (for the offense of placing your trust in the king’s barman and asking him to seek your freedom from the king).”

According to another tradition, Allah revealed to him: “O’ Yusuf! Who was it who showed you that dream?”

Yusuf replied, “It was You, O’ My Lord!”

“Who protected you from the guiles of the wife of the King of Egypt?” asked Allah.

“It was You, O’ My Lord!”

Allah declared, “(Then) why did you seek help from someone else and not fromMe ? Had you placed your trust in Me, I would have liberated you from your imprisonment, but now that you have placed your trust in someone else, you must stay in prison for seven years.”

(After this) Yusuf wept so much in prison that his inmates became frustrated with him and it was decided that he would only weep on alternate days.9

Notes

1. Noble Qur’an, Surat Ale ‘Imran (3), Verse 159

2. Biharul Anwar, Volume 78, Page 79

3. Tadhkerah al-Haqaiq, Page 72

4. Khazinatul Jawahir, Page 679; Majalis al-Muttaqin (of Shahid-e-Thalith)

5. Dars-hai Az Zindagi-e-Payambar-e-Islam, Page 216; Biharul Anwar, Volume 21, Page 150

6. Jame’ al-Sa’adat, Volume 3, Page 228; ‘Ilm-e-Akhlaq-e-Islami, Volume 2, Page 290

7. Literally: Folding up of the earth.Covering a great distance in a fraction of a moment, miraculously. (Tr.)

8. Pand-e-Tarikh, Volume 5, Page 182; Biharul Anwar, Volume 11, Page 24

9. Namunah-e-Ma’arif, Volume 3, Page 280; Layaliul Akhbar, Page 92

23. Submission

Allah, the Wise, has said:

وَ أُمِرْناَ لِنُسْلِمَ لِرَبِّ الْعَالَـمِينَ

“And we are commanded that we should submit to the Lord of the worlds.”1

Imam Baqir (as) said:

أَحَقُّ خَلْقِ اللٌّهِ أَنْ يُّسْلِمَ لِمَا قَضى اللٌّهُ

“The most worthy of Allah’s servants is one who submits before divine decree.”2

Short Expalantion

The attribute of taslim3 holds a rank higher than those of ridha4 and tawakkul5 . This is because a person who possesses this attribute abandons his own quest for seeking solutions to the problems that plague him and instead, dissociates himself from his inner attachments to such an extent that he hands himself over to Allah completely.

In the attribute of Riďa, the actions are generally consistent with human inclination and temperament, while in tawakkul, people take Allah as their agent, but such is not the case in the attribute of tasleem. The chosen ones of Allah are afflicted with various kinds of difficulties such as an ill-tempered spouse, poverty, disease, harassment by the people, and so on; but having submittedthemselves totally, they neither voice any protest nor do they experience any sort of unhappiness over these afflictions.

1) The Imam’s Reply

It has been narrated that sometimes, Imam Sadiq (as) entertained his guests with sweetmeat and porridge, whereas at other times, he presented them with olives and plain bread.

A person once said to him: “If you manage your affairs with prudence (and foresight), you will always be consistent and will thus be able to entertain your guests in the same manner at all times.”

“The management of our affairs lies in Allah’s hands (and we are in total submission to His Will). Whenever He grants us (an increased livelihood), we cater for our guests and ourselves liberally but whenever He restrains our livelihood, we too adjust our lives accordingly,” replied the Imam (as).6

2) Mu’adh Ibn Jabal

Mu’adh embraced Islam at the age of eighteen and participated in the battles of Badr, Uhud, Khandaq and some others. The Noble Prophet (S) established the bond of brotherhood between him and ‘Abdullah Ibn Mas’ud.

Mu’adh was compassionate by nature and possessed a pleasant personality. The Noble Prophet (S) sent him to Yemen as its governor and showered him with numerous advices, one of them being: “Do not be too strict with the people; behave with them in such a manner that they are attracted to your speech and religion.”

During the Caliphate of the second Caliph, a battle ensued between the Muslims and the Romans and Mu’adh participated in it too.In the year 18 ah, in ‘Amwas, Syria, an epidemic of plague began to spread. Abu ‘Ubaidah, the commander of the Muslim army, was afflicted with the disease and when he realized that his death was inevitable, he appointed Mu’adh as his successor. The soldiers requested Mu’adh to pray for an end to the calamity but he declined to do so.

“This is not a calamity. Instead, it is a prayer of your Prophet (S); death of the pious and righteous ones, and martyrdom, which Allah grants to only a few from amongst you,” he said.

He then supplicated: “O’ Lord! Grant the household of Mu’adh their complete share of this Mercy (plague).”

Shortly afterwards, members of his household were afflicted with the disease and succumbed to it. When he too sensed its effects in his finger, he placed the finger in his mouth and biting it, said, “O’ Lord! This is small and trivial; make it blessed (for me).”

He eventually died of this plague (in the year 18 ah) at the age of 38 and was buried near Jordan.7

3) Learn Submission from the Pigeons

During the time of one of the prophets, there lived a lady who had a son who was in his youth and whom she loved dearly. As divine decree would have it, the son died leaving the mother greatly aggrieved and immensely disturbed. She was in such a state that her relatives approached the prophet of the time and sought his help.

When he came to the mother, the prophet found her in a state of sorrow and agitation and was weeping. His eyes then fell upon a pigeon-nest nearby. He turned to the lady and asked: “O’ Lady! Is this a pigeon-nest?”

The lady replied that it was.

“Do the pigeons give birth to their young ones?” asked the prophet.

“Yes.”

“Do all the young ones grow up to be able to fly?”

“No, we kill some of them for their flesh,” said the lady.

The prophet continued, “And despite this, these pigeons do not abandon their nest?”

“No, they do not move away to another place,” replied the lady.

The prophet then advised, “O’ Lady! Be apprehensive lest you be worse off than these pigeons in the eyes of your Lord. These pigeons, despite the fact that you kill and eat their young ones in front of their eyes, do not turn away from you. Whereas you, as a result of losing just one son, have directed your anger towards Allah, turned away from Him, exhibited all this agitation, and uttered things that are inappropriate.”

Hearing these words, her tears ceased and she never displayed impatience and discontent thenceforth.8

4) Sa’sah

Ahnaf Ibn Qais narrates: “Once, I complained to my paternal uncle Sa’sah, of stomach ache. Instead of sympathising with me, he rebuked me severely by saying: “O’ Nephew! Whenever you experience any discomfort and you complain about it to another being similar to yourself, there can exist only two possibilities on the issue: the person to whom you have narrated your problem is either your friend, in which case, quite obviously, he too would be concerned for you; or he is your enemy, in which case he would be delighted over your disturbed state.

Do not manifest your problem to someone who is like you and does not possess the power to free you from it; instead seek shelter in, and present the problem to Him, Who has afflicted you with it, for it is He, Who can rid you of it.

O’ Nephew! It has been forty years since one of my eyes lost its vision but I have not revealed this to anyone - not even my wife knows that I am blind in one eye!”9

5) Submission before a Ruling

The date-plantation of Zubair Ibn ‘Awwam (a cousin of the Noble Prophet (S)) lay adjacent to that of one of the Ansar (the Helpers). Once, there arose a dispute between them in respect of the irrigation of their lands.

In order to resolve the dispute they approached the Noble Prophet (S) and presented the problem to him. Taking into account the fact that the plantation of Zubair lay near the upper part of the land where the water came from, while that of the other person was near the lower section (and it was the customary practice that the upper part would be watered before the lower one), the Noble Prophet (S) ruled that it should be Zubair, who should water his plantation first, followed by the person from the Ansar.

Despite the totally just nature of the ruling, the Ansar was displeased and protested to the Noble Prophet (S) saying: “You have ruled in Zubair’s favour as he happens to be your cousin.”

The Noble Prophet (S) was so greatly upset at this antagonistic staement that the colour of his face changed. At this juncture, the following verse was revealed: “But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.”10

This verse indicates that nobody can express dissatisfaction with the ruling of the leader of an Islamic government of the Noble Prophet (S) and seek to follow his own inclinations. One should submit totally to the verdict given.11

Notes

1. Noble Qur’an, Suratul An’am (6), Verse 71

2. Jame’ al-Sa’adat, Volume 3, Page 204

3. Submission to the will of Allah.(Tr.)

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

5. Complete reliance upon Allah.(Tr.)

6. Shanidani-ha-e-Tarikh, Page 32; Mahajjatul Baiďa, Volume 3, Page 43

7. Paighambar Wa Yaran, Pages 264–259; Tabaqat IbnSa’d , Volume 3, Pages 122-124

8. Namunah-e-Ma’arif, Volume 2, Page 761

9. Pand-e-Tarikh, Volume 5, Page 188; Al-Kuna Wa al-Alqab, Volume 2, Page 13

10. Noble Qur’an, Suratul Nisa (4), Verse 65 (و يُسَلِّمُوا تَسلِيمًا )

11. Dastan-ha Wa Pand-ha, Volume 9, Page 102; Majma’ul Bayan, Volume 3, Page 69

24. Contemplation

Allah, the Wise, has said:

اَوَلَمْ يَتَفَکَّرُوا فِي أََنْفُسِهِمْ مَا خَلَقَ اللٌّهُ السَّمٌواَتِ وَ الأََرْضَ وَ ماَ بَيْنَهُماَ إِلاَّ بِالْحَقِّ وَ أََجَلٍ مُسَمًّى

“Do they not reflect within themselves: Allah did not create the heavens and the earth and what is between them two but with truth, and (for) an appointed term?”1

Imam ‘Ali (as) said:

أَلتَّفَکُّرُ يَدْعُو إِِلـى الْبِرِّ وَ الْعَمَلِ بِهِ

“Contemplation invites (man) towards good (deed) and its performance.”2

Short Expalantion

Reflecting over one’s own state and that of the other people leads to the manifestation of the good, expiation of sins and illumination of the heart. It draws a person’s attention towards his Hereafter and brings about an increase in his or her (good) deeds.

Contemplation is a quality and an act of worship, the like of which there is none - just as the Noble Prophet (S) has said: “An hour of contemplation is superior to an entire year’s worship.” Only he, upon whose heart Allah has cast His glance and illuminated it with the light of His cognizance, can reach the station of contemplation, whereupon he then begins to perceive the world with a vision of comprehension and understanding, and never becomes heedless of Allah.3

1) Rabi’ah

Rabi’ah Ibn Ka’b reports: “Once, the Noble Prophet (S) said to me: “O’ Rabi’ah! You have been serving me for seven years and therefore, will you not ask for something from me in order that I grant it to you?”

“O’ Prophet of Allah! Grant me some time in order that I may reflect over the matter,” I requested. The next day, when I had arrived in his presence, the Prophet (S) said: “O’ Rabi’ah! Speak out your wish.”

“Pray to Allah that He makes me enter Paradise along with you!” I said.

Hearing this request, he inquired, “Who is it that has taught you to seek this from me?”

“No one has taught it to me. I considered that if I sought great wealth, it would eventually get exhausted; if I sought a long life and numerous children, the ultimate eventuality would be death; hence, as a result of this contemplation, I eventually opted for this request,” I replied.

The Noble Prophet (S) lowered his head for a few moments as he deliberated, after which, raising his head, he said: “I shall seek your wish from Allah, but you must help me too (in this matter) by prostrating excessively.”4

2) Contemplation before Action

One of the companions of the Noble Prophet (S) said to him: “I always tend to suffer losses in my business transactions. The guile and deception of the sellers or the purchasers act like magic and leave me cheated.”

The Noble Prophet (S) advised: “In every transaction in which you fear that you might be deceived, demand from the person with whom you are doing business with the right to annul the transaction within a period of three days. This is for the reason that should you happen to suffer losses, you would be able to take back your money. In addition, be patient and forbearing in the course of the transaction.

“Do know that contemplation and patience are from Allah, while hastiness and impetuosity are from Shaitan. You can learn this lesson from a dog, for when you throw a piece of bread to a dog, it does not immediately begin to eat it but first smells it and after finding it to be appropriate, begins eating it; similarly, you should smell every matter that comes up before you (i.e. reflect and ponder over the pros and cons of it and do not embark upon it without the preliminaries). You, with your intellect and wisdom, are no less than a dog; thus, contemplate and reflect before every action.”5

3) Types of Contemplation

Miqdad, one of the loyal companions of ‘Ali (as), says: “I went to Abu Hurairah who said that he had heard the Noble Prophet (S) say: ‘Contemplating for an hour is better than the worship of one year.’

I went to Ibn ‘Abbas and heard him say that the Noble Prophet (S) said: ‘Contemplation for one hour is superior to seven years of worship.’

I went to another companion and heard him narrate that the Noble Prophet (S) said: ‘An hour of contemplation is better than seventy years of worship.’

I was astonished to hear each of them narrating differently from the other and so, I approached the Noble Prophet (S) and informed him of the three different versions. He said: “All three of them speak the truth.” Then, in order to prove his point, he summoned the three men. All of us gathered in the presence of the Noble Prophet (S).

The Noble Prophet (S) asked Abu Hurairah: “How do you contemplate?”

“As stated by Allah in the Qur’an: ‘(Men of understanding) reflect on the creation of the heavens and the earth.’6 . I too reflect upon the wonders of the heavens and the earth,” he replied.

The Noble Prophet (S) remarked, “One hour of your contemplation is better than one year of worship.”

Then turning to Ibn ‘Abbas, he asked, “How do you contemplate?”

“I reflect upon death and the horrors of the Day of Judgment,” replied Ibn ‘Abbas.

The Noble Prophet (S) said, “One hour of your contemplation is better than seven years of worship.” Then, he asked the other companion, “In what manner do you contemplate?”

The companion answered, “I reflect upon the fire of Hell and its dreadfulness and severity.”

“One hour of your contemplation is better than seventy years of worship,” the Noble Prophet (S) stated.

In this way the issue was solved and it became clear that the rewards for contemplation depended upon the intention that accompanied it.7

4) Thoughts of Leadership

Sa’di narrates: “One of my friends who was disturbed and distressed due to his meagre livelihood, complained to me about his low income and a large family.”

“In order to safeguard my reputation, I intend to shift to another city so that no one becomes aware of the abject state of my affairs,” he said. “You are aware that I know accounting and can maintain accounts; I have approached you so that you use your rank and position to get me a job in the government so that I might lead my remaining life with peace of mind and will be grateful to you for your efforts!”

I said to him, “Handling the accounts of the king entails two aspects; on the one hand it carries hope while on the other hand it is also work which has to be feared. Do not place yourself in an ominous situation for the hope which the work possesses.”

“In view of my condition, your advice appears to be inappropriate; in addition, you have not responded correctly to my request,” said the friend.

“You surely possess piety, knowledge and trustworthiness but (do realize that) envious and fault-finding individuals lie in wait for you. It is in your own interest that you lead your life with contentment and abandon the idea of a high rank and post,” I explained.

My friend was upset when he heard this and said, “What kind of reasoning and deliberation is this? It is in times of need that friends should step forward for help, for in good times even enemies pretend to be one’s friend.”

Sensing his embarrassment over my advice, I took him to the minister of treasury who was known to me. I narrated to him my friend’s plight and the minister assigned him the responsibility of a petty task.

As time passed, the officials found him to be vigilant and pleasant-mannered and so promoted him. After a long time, I embarked on a journey to Makkah with some of my friends. On the way back, not far from my city, I came across my friend who seemed to be in a state of distress. He came towards me looking depressed.

“Why are you in such a state?” I asked him.

“Just as you had predicted, a group of people became envious of me and accused me of treason,” he responded. “The king, without any investigation, threw me into prison and subjected me to torture and punishment. I remained in prison till the news of the return of the pilgrims reached the city, whereupon I was set free. The king even went to the extent of confiscating the inheritance which I had received from my father.”

Sa’di continues: “I said to him, ‘I had advised you previously that working for kings is similar to a journey by sea – beneficial, but at the same time, dangerous – you might either strike treasure or end up in destruction, but you refused to take heed!’”8

5) The Kingdom of Rey or Killing the Imam

Yazid instructed his governor, ‘Ubaidullah Ibn Ziyad, that if Husain (as) refused to pledge allegiance, he should fight the Imam (as).

Prior to the incident of Kerbala, ‘Ubaidullah Ibn Ziyad had appointed ‘Umar Ibn Sa`d as governor of the province of Rey, but before he could go there, ‘Ubaidullah Ibn Ziyad sent him a letter, which contained the following instructions: ‘Husain (as) has arrived in Iraq. First proceed to Iraq, fight with him, kill him and then proceed towards Rey.’

‘Umar IbnSa’d approached ‘Ubaidullah and requested: “O’ Amir! Relieve me of this responsibility!”

“I shall relieve you of this responsibility but I shall also relieve you of the governorship of Rey,” ‘Ubaidullah responded.

‘Umar IbnSa’d found himself hesitating between fighting the Imam (as) and governing the great kingdom of Rey. He requested ‘Ubaidullah to give him respite for a night so that he could reflect over the matter. ‘Ubaidullah agreed and ‘Umar Ibn Sa’d passed the entire night pondering over the matter till he eventually opted for the kingdom of Rey, which lay before him at that moment, but chose to disregard Hell and Paradise, which were in the next life. He decided to fight the Imam (as).

The next morning, he went to ‘Ubaidullah and expressed his readiness to accept the responsibility of fighting the Imam (as). ‘Ubaidullah placed a huge army at his disposal so that he could proceed to Kerbala for the purpose.

Imam Husain (as) entered Kerbala on the 2nd of Muharram while ‘Umar IbnSa’d , in his capacity as the supreme commander of his army and with a four thousand strong cavalry, arrived there on the 3rd.

He appointed Shimr as the chief of his army and on the 10th of Muharram went to the extent of ordering the killing of Imam Husain (as) and seventy two of his children and companions just for the purpose of acquiring the kingdom of Rey.”9

Notes

1. Noble Qur’an, Suratul Rum (30), Verse 8

2. Jame’ al-Sa’adat, Volume 1, Page 166

3. Tadhkerah al-Haqaiq, Page 29

4. Khazinatul Jawahir, Page 345; Al-Da’wat (By Rawandi)

5. Riwayat-ha Wa Hikayat-ha, Page 195; Dastan-ha-e-Mathnawi, Volume 2, Page 125

6. Noble Qur’an, Surat Ale ‘Imran (3), Verse 191

7. Dastan-ha Wa Pand-ha, Volume 5, Page 87; Tafsir Ruhul Bayan, Volume 8, Page 440

8. Hikayat-ha-e-Gulistan, Page 65

9. Muntahal A’mal, Volume 1, Page 333

25. Humiliation

Allah, the Wise, has said:

يَا أَيُّهاَ الَّذِينَ آمَنُوا لاَ يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ

“O you who believe! let not (one) people laugh at (another) people.”1

The Noble Prophet (S) said:

مَنْ حَقَرَ مُؤْمِناً مِسْکِيناً أَوْ غَيْرَ مِسْکِينٍ لَمْ يَزَلِ اللٌّهُ عَزَّ وَ جَلَّ حَاقِراً لَهُ مَاقِتاً

“If a person humiliates a believer, indigent or otherwise, Allah shall always abhor and humiliate him.”2

Short Expalantion

Factors such as arrogance, malice, envy and the like cause some individuals to view others who are either illiterate or lack strength and whom they have compelled into performing base and lowly work, with contempt and humiliation.

Disparagement in every form is forbidden; moreover, if the humiliated person experiences a feeling of disgrace and injury, this is bound to result in a metaphysical reaction which would reflect badly upon the esteem and personality of the offender. Thus, it is befitting to take regard of the weakest of Allah’s creations so that, we too are encompassed by His grace and compassion.

1) Mufaďďhal Ibn ‘Umar

Once, a letter signed by some of the Shiite elders, was brought to Imam Sadiq (as) by a few of the signatories themselves. The letter complained of the friendship of Mufaďďhal Ibn ‘Umar, the Imam’s representative in Kufah, with some pigeon-fanciers, who were apparently not of good character.

After reading the letter, the Imam (as) wrote and sent a letter to Mufaďďhal through those very individuals who had brought the complaint to him.

Perchance, the Imam’s letter reached Mufaďďhal while some of the signatories of the letter of complaint were present in his house.

Opening the letter in their presence, he read it and then handed it over to them. When the signatories read the letter, they found that it contained some instructions from Imam (as) to Mufaďďhal, requiring him to arrange a transaction involving a large amount of money. The letter did not make the slightest reference to Mufaďďhal’s association with the pigion-fanciers.

Since the issue concerned the raising of money, Mufaďďhal’s guests lowered their heads and said that they needed time to think about it. They asked to be excused from making any monetary contribution.

Mufaďďhal, the intelligent person that he was, requested them to stay over for food and prevented them from leaving his house. In the meantime, he sent word to the pigeon-fanciers asking them to come to his house. When they had arrived, he read out the Imam’s letter to them in full view of the previous group. Without wasting any time, the pigeon-fanciers left and while the previous group was still engaged in consuming the food, they returned, handed over a large amount of money to Mufaďďhal and then took his leave.

At this point, Mufaďďhal turned to the complainants and said: “Despite the fact that these youths help the religion when the occasion demands and there exists a great possibility that they may turn to the right path, you desire that I should not entertain them and associate with them? Do you think Allah is in need of your prayers and fasts that you have become so haughty over them, but when it comes to money, you seek excuses and refuse to answer the call of the Imam (as)?”

The elders who had viewed Mufaďďhal’s friendship with those youths with contempt, were left mortified and speechless as they departed from his house.3

2) The Conduct of the Noble Prophet

The Noble Prophet (S) and a few other individuals were having their meal when a person, suffering from smallpox, came to the gathering. His disease was so acute that the boils had become septic. Every person, near whom this diseased person tried to sit, would show his revulsion and loathing by rising up and moving away from him. (Noticing this) the Noble Prophet (S) made the person sit beside himself and exhibited great kindness towards him.



On another occasion, the Noble Prophet (S), together with a few of his companions, was busy having his food when a leper arrived in the gathering. The people present expressed their abhorrence and detestation over his arrival but the Noble Prophet (S) asked him to sit next to himself and invited him to eat the food.

A person from the Quraish, who had displayed his aversion, was afflicted with the same disease before meeting his death!4

3) The Consequence of Holding Someone in Contempt

There lived amongst Bani Isra`il , a person who was so sinful and immoral that they eventually had him expelled from their midst.

Once, while wandering around, he came across a pious worshipper, above whose head flew a pigeon casting its shadow over him (thus protecting him from the sun). He said to himself: “I am a Banished person but this man is a pious individual; if I sit near him it is possible that due to his piety, Allah may show mercy upon me too.”

With this in mind, he approached the worshipper and sat down beside him. On seeing the exiled man sit next to him, the worshipper thought to himself: “I am the pious worshipper of this tribe whilst he is a disreputable, Banished and despised sinner; how can he sit down beside me?” Turning his head away from the man, the worshipper ordered him to go away from him.

Just as he had uttered these words, Allah revealed to the prophet of the time: “Go to those two persons and ask them to start their deeds afresh, for I have forgiven all the sins of the immoral person and erased all the good deeds of the worshipper,” (for exhibiting self-conceit and holding the other person in contempt).5

4) The Short and Ugly Son

Sa’di narrates: “A king had several sons, one of them being short, thin and ugly, while the others were tall and good-looking.

The king would look at the short son with scorn and contempt, thereby causing him humiliation. The son, being intelligent, realized why his father looked down upon him and so said to him: “O’ Father! A short but wise person is better than a tall but ignorant one. He who is taller is not necessarily better and superior; a sheep is clean but an elephant, like a carcass, always possess a foul smell.”

The son’s words made the king laugh and the elders of the court approved of what he said, but his brothers were upset.

Coincidentally, during those days, it so happened that the enemy forces attacked the kingdom and the first person from the king’s army to heroically attack the enemy was the king’s short and ugly son. With a display of great courage, he felled a few of the enemy chiefs and then, returning to his father and paying his respects to him, said: “On the day of battle the lean horse comes of use.” Despite the fact that a group of his soldiers had taken flight, the son returned to the battlefield.

“O’ Men! Endeavour hard or else put on the dress of womenfolk,” he shouted with bitter sarcasm.

This sarcasm breathed fresh life into the cavalry who fought with renewed vigour till they eventually overcame the enemy forces and became victorious. The king kissed his son all over the face and named him his successor. From then on, he looked at this son with great respect and esteem. These events caused his brothers to become so envious of him that they put poison into his food in order to get rid of him. Fortunately, his sister watched what was happening through a small door and sent a warning signal to her brother by shutting the door loudly. The intelligent brother became suspicious and abstained from eating the food.

“It is impossible for skilled people to die while the unskilled ones continue to live on and take their place,” he commented.

When the king was informed of the incident, he reprimanded the other brothers and sent each of them to the farthest part of his kingdom.6

5) Bring forth One Worse thanYourself !]

Allah revealed to Prophet Musa (as): “The next time you come to converse withMe , bring along someone who is inferior to you.”

Musa (as) set out in quest of such a person but failed to find one, because every person that he encountered, he did not have the nerve to think that he was superior to that person.

Then, deciding to direct his search amongst the animals, his eyes fell upon a diseased dog. He decided to take it along with him. He tied a rope around the dog’s neck and began pulling it but after a short distance, he regretted his action and set the dog free. He returned empty-handed to have his conversation with Allah.

“Why did you not bring someone along with you, in accordance withMy order?” came the voice from Allah.

Musa (as) beseeched, “O’ Lord! I failed to find anyone who could be inferior to me.”

The reply came from Allah: “By My Might and Glory! Had you brought someone, regarding him to be inferior to yourself, I would have surely erased your name from the list of Prophets (and relieved you of the rank of Prophethood)!”7

Notes

1. Noble Qur’an, Suratul Hujarat (49), Verse 11

2. Jame’ al-Sa’adat, Volume 2, Page 215

3. Ba MardumIn Guneh Barkhord Konim, Page 78; Manhajul Maqal of Astarabadi, Page 343

4. ‘Ilm-e-Akhlaq-e-Islami, Volume 1, Page 435; Jame’ al-Sa’adat, Volume 1, Page 357

5. Shanidani-ha-e-Tarikh, Page 373; Mahajjatul Baiďa, Volume 6, Page 239

6. Hikayat-ha-e-Gulistan, Page 43

7. Namunah-e-Ma’arif, Volume 2, Page 676; Layaliul Akhbar, Page 197