Isti'adha: Seeking Allah's Protection from Satan

Isti'adha: Seeking Allah's Protection from Satan15%

Isti'adha: Seeking Allah's Protection from Satan Author:
Translator: Sayyid Tahir Bilgrami
Publisher: World Islamic Network (WIN)
Category: Miscellaneous Books

Isti'adha: Seeking Allah's Protection from Satan
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Isti'adha: Seeking Allah's Protection from Satan

Isti'adha: Seeking Allah's Protection from Satan

Author:
Publisher: World Islamic Network (WIN)
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


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The Twenty Second Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

Verily, there is no authority for him over those who believe and rely on their Lord. (Sura an-Nahl, 16:99)

Tawakkul is the Concomitant of Faith

The Holy Verses of Qur’an are commensurate with the evidence of wisdom and intuition (Wajdaan), Tawakkul is an important condition and concomitant of Faith. Therefore, it is very lucidly said in the Holy Qur’an:

وَعَلَى اللّهِ فَتَوَكَّلُواْ إِن كُنتُم مُّؤْمِنِينَ

…and on Allah should you rely if you are believers. (Sura al-Maidah, 5:23)

The other point is that as people are exhorted to adopt Faith, so are they required to have Tawakkul. Having Faith on Allah (S.w.T.) doesn't only mean that a person knows that there is only one God (Allah (S.w.T.)) but also the faith that there is only one Creator of the Universe who is Almighty and Has unfathomable Powers. Aaminu billah - have Faith on Allah - is indicative of the fact that acknowledging Him as the Most High and totally put your Trust in Him. Don't consider that the circumstances are independent of His Wish and focus all your hopes on Him. Therefore one who doesn't subjugate his circumstances and hopes to Allah (S.w.T.), he doesn't have faith on Him. A person who doesn't think that the worldly wealth, the healer, medicaments and other mundane matters are subservient to the Will of Allah (S.w.T.), he is committing infidelity.

Reason Versus Will

Kufr means 'to hide'. This hides the light of the Haqīqa (the Reality), that is Allah (S.w.T.), from the person's view. When a person succeeds in a matter because of the externally visible circumstances, then his vision doesn't see the Musabbib al-asbaab, the Causer of Causes, that is Allah (S.w.T.). He thinks that the cure is only because of the investigation and prescription of the physician. He starts believing in the doctor but doesn't get the thought of One that created him and imparted him with the knowledge and the skill. The person who has Faith in Tawhid understands all these intricacies. Therefore his Faith will never be shaky. Even if he has access to the worldly circumstances to achieve his ends, his trust is always in Allah (S.w.T.).

Thus, one who is always the slave of circumstances and the apparent causes, is a Kafir. Here, by Kufr I mean the Real Kufr and not the apparent Kufr that can be removed by saying the two phrases of witness - La ilaaha illallah and Muhammadur Rasoolullah. Such a person, although a Muslim through his profession, is so weak in his faith that it cannot take him to the level of salvation. The reason is that the person hasn't yet understood that the worldly circumstances have no element of permanence and they are absolutely under the Will and Wish of Allah (S.w.T.).

The Holy Qur’an mentions several such matters that are the cause of admonition. Just think of the River Nile parting from the middle With Allah (S.w.T.)'s wish and twelve dry passages appeared in the river, The bottom of the river became so dry that when people and their animals traversed the passages, dust came up there. Does this not demonstrate that the circumstance had lost its effect and everything therefore is under the control of the Almighty.

If Allah (S.w.T.) wishes, absolute thirst can be quenched without drinking water. But if His Wish is not there, then however much a person drinks water, his thirst will not be quenched. In certain ailments, a person is unable to gulp even a morsel of water. An example is the ailment of dropsy.

Abdul Malik and the Ailment of Dropsy

It is written that Abdul Malik Marwan al-Umawi was afflicted with the ailment of dropsy. His expert physician advised him that for a day or two no water should go down his throat. If he drank any water, it would prove fatal.

But thirst dominated the unfortunate fellow. He insisted that, in spite the strict instruction to the contrary, he should be given some water to drink. He cried, ”Give me some water, even if it takes my life out!” Despite knowing well, that intake of water would kill him he drank some and died!

Yes! The same water that is so essential for life, when consumed against the wish of Allah (S.w.T.), instead of supporting life, becomes the cause of its extinction.

It is written about Muawiya that, as said by the Prophet (S.), he was suffering from the disease of Jaw’u al-Baqr. The symptom of this disease is that the person becomes a veritable glutton and is not sated, however much he eats.

Ashab al-Fīl

In the Verse of Fīl (the Elephant) there is reference to some incredible happening. When Abraha, and his army of elephants, came to Mecca with the purpose of demolishing the Ka’aba, suddenly there appeared a swarm of swallows in the sky. Each of the bird carried three pebbles in its mouth and two each in every claw. The birds dropped these pebbles on the soldiers of Abraha’s army who were riding on the elephants. The pebbles pierced through the bodies of the men and their elephants. Thus the entire contingent of the elephants and the soldiers was routed. It was Allah (S.w.T.)'s wish that the invincible army of Abraha was subdued with the pebbles.

According to the history of the Jazeerat al-Arab, the birth of our Prophet (S) took place in the same year, which is popularly known as the Aaam al-Fīl. Imam ‘Ali (a.s.) was born in the year 30 Aaam al-Fīl. Till the Hijra (The Migration) calendar came into vogue, the Aam al-Fīl was the calendar in use.

You have also heard that the sharp knife did not do it's job on the throat of Hadrat Ismail (a.s.). Hadrat Ibrahim (a.s.) used the sharpened knife no less than seventy times on the tender throat of his son. But it could not inflict even a small cut on the throat. Because, what was wished by Allah (S.w.T.) was destined to happen! If Allah (S.w.T.) wishes otherwise, the entire hoard of the arsenal of the world will not cause harm even to the minutest of creatures.

We have therefore to understand that the most important aspect of the Faith is Tawakkul.

The Limit of Belief is Tawakkul

It is narrated that someone asked Hadrat Amir al-Mu’minin (a.s.) about the limit of Faith. He replied, “Yaqeen or firm belief!” They asked the Imam (a.s.), “What is the limit of belief?” The Imam (a.s.) said, “Tawakkul on Allah (S.w.T.)!”

All this is the result of the knowledge of the relationship between the sabab (cause) and the Musabbib (Causer). If someone has a firm conviction that the effectiveness of the causes depends on Allah (S.w.T.)'s Wish, then the belief is termed Tawakkul. Such a person relies on the Musabbib (Causer) rather than on the sabab (the cause). His total dependence is on the wish of the All Pervading Allah (S.w.T.). He trusts all his affairs to Allah (S.w.T.). When he frees himself from the clutches of the 'causes' or circumstances, then the existence, or otherwise, of the causes is immaterial for him.

It is narrated that Amir al-Mu’minin (a.s.) has said, “The Faith of a person is not perfect till Allah (S.w.T.)'s Wish prevails over his own thinking and intuition in his affairs.”

When his Faith has reached a stage that he considers Allah (S.w.T.)'s Wish must prevail over his own decisions, then even if he meets with an accident, his concern will not be for his material belongings, kith and kin, and he would resign to Allah (S.w.T.)'s Wish. But if a person cares only for circumstances and causes, then only the physician and the medicaments would be his saviours. The Entity who gives the vision to the physician for the correct line of treatment will not be in the consideration of the person.

Is it not time that we abstain from depending solely on circumstances and causes in our matters.

The Hawk and the Prey

Sayyid Jazairi writes in Anwar al-Nu’mania that a ruler got a lesson in the following manner. One day he went hunting in the jungle. During the hunt the time for Dhuhr prayer came. His retainers prepared the lunch. They roasted a chicken and served it on his table. Suddenly one hawk swooped from the sky and took away the chicken. The ruler got angry and ordered his men to hunt for the hawk and he too started on the same expedition. The hawk flew some distance, flew over a hill and went to the other side of it. The ruler's men too climbed the hill and went to the other side of it. They saw that a man, whose limbs were bound with ropes, was lying on the jungle floor and the hawk was feeding him small pieces of the roasted chicken. When the meat was finished, the hawk took some water in its beak and helped the man to drink.

The men came near the person and made inquiries about him. He said that he was a trader. He was on a business trip. At that place some thieves overpowered him. They took away all his merchandise and wanted to kill him. He appealed to them to spare his life. They expressed their fears that he might go to the city and report to the authorities against them. Somehow, they didn't kill him, but bound him firmly with ropes and abandoned him at the spot. The next day the hawk brought some bread for him and today it had fetched a chicken for him. It took care of the man twice a day. When the ruler heard the story, he had a sudden change of mind. He said that it was a matter of shame for them that they were oblivious of Allah (S.w.T.) who took care of His creature even through a wild bird. He left his crown and the throne and joined the ranks of the men of piety. This proves that man can draw lessons from many places, but they are few who get reformed.

Imam Ja’far as-Sadiq (a.s.), was making a commentary on Verse 102 of Sura Yusuf (Chp. 12), “And most of them do not believe in Allah without associating others (with Him).” someone asked the Imam (a.s.),”How is it that a person can believe (be a Mu’min) and associate partners with Allah (be a Mushrik) at the same time?”. The Imam (a.s.) replied at some length, the summary of which is that in this verse, Shirk al-Khafi or minor-shirk is meant. An example of this Shirk is that a person says that if so-and-so were not there, he would have perished. Or he says that if so-and-so were not there, he would have been deprived of the family and children. The questioner asked, “What should the person say, then?” The Imam (a.s.) replied, “The person should say that if Allah (S.w.T.) had not sent a particular person in His Mercy, he would have died!”

Therefore, Tawakkul doesn't require one to totally ignore the circumstances and causes, but acceptance from the depths of the heart that the cause to be effective depends absolutely on the wish of Allah (S.w.T.). The Power and Authority is absolutely with Allah (S.w.T.).

Shameful Act

Complete faith is necessary on this fact that one is not put to shame in the place of action. If this belief is there, then there will be no room for objection on the Divine Decree of Fate. (Qada wa Qadar). If, in fact, what the person desires doesn't happen, then grumbling and complaining is a sign of the weakness of his Faith.

Sometimes man thinks that he is firm in his faith, is a man of Tawakkul and trusts everything to Allah (S.w.T.)'s Wish. But in a small matter his claim is proved wrong. He even mistrusts his own self. We sincerely pray to Allah (S.w.T.) that He preserves us against facing shame in this world and the Hereafter. We pray that Allah (S.w.T.) endows us with true Tawakkul that our total trust is focused on Him throughout our lives.

The Twenty Third Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

Verily, there is no authority for him over those who believe and rely on their Lord. (Sura an-Nahl, 16:99)

Tawakkul in the Affairs of the Hereafter

Whenever there is mention of Tawakkul, the mind turns only to the trusting of the mundane affairs to the care of Allah (S.w.T.). But, as a matter of fact, the Tawakkul of a Mu’min encompasses both his worldly affairs and the Hereafter. He thinks that the life Hereafter is not transitory and therefore is more important. Therefore, all men must do Tawakkul on Allah (S.w.T.) during this life and trust his affairs to Him for the Hereafter as well.

As one seeks Allah (S.w.T.)'s help for supporting his efforts for profits and warding off the possible losses, he should also believe that the circumstances and the reasons for any action are subject to Allah (S.w.T.)'s Wish for fulfillment or failure of the task. Similarly in the spiritual matters too one should trust his affairs to Allah (S.w.T.)'s Pleasure.

Reasons For Moral Felicity

The reasons for the moral and spiritual felicity that are related to training of the conscience, acquisition of learning, belief and good deeds that bring a person closer to the heaven and higher status there, also need Tawakkul on Allah (S.w.T.) to be possible of achievement. For example, hoping to achieve the heaven is not possible if a person doesn't perform good deeds. But praying regularly, or fasting, or going for the Hajj or giving alms to the needy cannot be termed as acceptable to Allah (S.w.T.) if the person thinks that He needs you to perform them.

To the contrary, these acts might make the person proud of his virtues. Therefore all the hopes should be on Allah (S.w.T.) and the virtuous acts should be for His pleasure and not to seek His rewards. Remember, the good actions that are not acceptable to Allah (S.w.T.), howsoever good they are, are no guarantee for one going to the heaven. Similarly expecting to be spared from the hell after committing sins too is also futile. However, it depends on Allah (S.w.T.)'s wish if the sins are to be pardoned by Him or not. Similarly a virtuous person going to the heaven or not is at the wish of Allah (S.w.T.). It is like the efficacy of a medicine. The patient only recovers from the ailment by the use of a medicament if Allah (S.w.T.) Wishes it to be so!

Depending Only on Actions is a Precursor of Destruction

If man depends entirely on his actions for salvation, then he is exposing himself to destruction. If there is anyone who can give salvation to him, it is only Allah (S.w.T.). It is true that the person has done good deeds but only Allah (S.w.T.) can make them effective. That is possible if Allah (S.w.T.)'s wish and pleasure is for acceptance of the deeds.

As we have already said that one should not be proud of his intelligence, his physical strength, the might of his pen or his skill at oratory. Similarly in spiritual matters, one should not depend only on his prayer and fasting. He should know that relief from the hellfire is not possible even if he is pious and abstemious. The actual salvation depends on the wish of Allah (S.w.T.). Similarly, for the acceptance of the good deeds of a person to qualify for the heaven is at the will of Allah (S.w.T.) only.

Sometimes a person has good deeds in his account equal to the size of a mountain. But in reality the weight of these good deeds is not even equal to the size of a sliver of grass. Therefore, acceptance of the deeds is not dependent on their reasons, but in all circumstances it depends on the will of Allah (S.w.T.).

Actions and Allah (S.w.T.)'s Blessings

The Prophet of Allah (S.w.T.), in his last Sermon, that has been recorded in the sixth volume of Bihar al-Anwār says at one point, “No one should make a false claim nor should he have unfounded hopes. Deliverance is dependent on good deeds and Allah (S.w.T.)'s Wish.”

Therefore man should not think that if he has performed some good deed in the Way of Allah (S.w.T.), he becomes automatically eligible for heaven; or, if his actions were contrary, his destiny will be hell. This is faulty thinking. He should in fact have trust on the creator in a similar manner that a farmer who does all the operations in his farm and awaits Allah (S.w.T.)'s kindness for a good crop.

A seeker of knowledge too should focus his hopes on the wish of Allah (S.w.T.) that He gives him understanding. Mere reading of books will not give him understanding of the intricate contents therein. The learning that needs intensive efforts also cannot be acquired by mere hard work. There are some persons who show keen interest and hard work to acquire learning, but they remain raw and green. We don't say that one should not work hard at his studies, but what we mean to say is that only depending on memory, understanding and hard work is not sufficient. For success, one must have Tawakkul on Allah (S.w.T.) besides putting in hard and sincere efforts.

Incredible Accident

Around forty years ago, in this very place of learning, Musheer al-Mulk Shirazi too was living. A well-known teacher, whose name is not disclosed for some reason, used to teach Fiqh and Philosophy. He was very well known for his memory and his erudition. He slept well one night. But when he woke up in the morning, he had lost his complete memory. Even at the Fajr prayer he couldn't recite the Sura al-Fatiha. Anyway, the prayer was over. Later on when he opened the Holy Qur’an and tried to recite its verses, he couldn't do it. His memory was totally lost and he passed away in the same state.

Loss of Speech

O! Those people who are proud of their skills at oratory! The other day a person who came from Khorram Shehr has said that a person, whom incidentally I knew too, lost his power of speech since the last two months. With difficulty he is able to communicate with a lips like a small child. He is so worried with his condition that he abstains from communicating as far as possible. He went to Tehran to consult specialists about his condition. They have asked him to stay in the hospital for treatment that, hopefully his speech might be revived.

I am mentioning this because people should not be victims of complacency. They should remember Allah (S.w.T.) in all circumstances. Try to excel in any field of learning, but remember that they should rely only on Allah (S.w.T.) to give them understanding and the opportunity to utilize the knowledge acquired by them.

The Light of Belief is Not Acquired

It is mentioned in the traditions, “Knowledge doesn't come with lot of reading and writing, but it is a light that Allah (S.w.T.) puts into the heart of a person whom He wishes to enlighten.” The station of firm belief, the knowledge of Allah (S.w.T.)'s Names and His Attributes and the treasury of the spiritual knowledge comes to a person only with Allah (S.w.T.)'s wish. However much a person strives to acquire these, he will not succeed if Allah (S.w.T.)'s Wish is not there.

Allah (S.w.T.) is Kind on His Creatures

All your activities should be such that you remember Allah (S.w.T.) all the way. You must have a firm belief that whatever you do will have effect and acceptance. What a beautiful phrase has been used in Du’a al-Iftitah, “He has endowed to us more than we asked for!”

You offer the congregational prayer in the hope of His blessings and with His Tawakkul in your hearts. You go for hajj also in the hope of His grace. But, by praying in congregation and performing the Hajj a few times, if you start thinking that the heaven is assured for you, then you might be under a misapprehension. Remember, what you have done is unlike the mundane work that the compensation is commensurate with the work that one puts in. Acceptance of your prayers depends on the wish of Allah (S.w.T.) only.

It is said that the value of a palm's length of the Heaven is equal to value of the rest of the universe. Heaven is not a thing that can be bought with some prayer and ignorant pride. It is also debatable whether Heaven can definitely achieved by much prayer and supplication. The truth is that all you possess, and all you do is wished by Him. One might expect compensation for what really and truly belongs to himself! Everything belongs to Allah (S.w.T.), and any compensation that is given is only at His Wish! Man can only hope with Tawakkul on Allah (S.w.T.).

O Allah (S.w.T.)! By the rights of Muhammad (a.s.) and his Holy Progeny, give us the strength of courage and help us at every stage and make us truly the people of Tawakkul!

The Twenty Fourth Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Bismillahir Rahman ir Rahim

قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً

Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path. (Sura Banu Israel, 17:84)

Action & Sincerity of Purpose

If there is value for anything in the consideration of Allah (S.w.T.), it is the sincerity of purpose of His creatures. The Prophet (S) said: ‘Actions are judged by their intentions’ (Innamal ‘amaalu bin-niyaat) If the purpose is to acquire the Wish of Allah (S.w.T.), and the actions too are in accord with His wish, and then it will make the person achieve great heights. But if the purpose is selfish, or not totally legitimate, although the person always utters, “Qurbatan ilalllah, and gives the impression of piety, there will be no use. Such a person will rise empty handed from his grave and his Nama-e-Aamāl (The Record of Deeds) will be blank. But if there is sincerity of purpose in a man, then everything falls in the proper place for him.

The Verse that we have referred to in this context says: “Say (O our beloved messenger!): Every one acts according to his nature (shaakila); but your Lord best knows who is best guided in the path.” (Sura Banu Israel, 17:84)

Now consider the meaning of the word Shaakila. If its meaning is nature or bent of mind, then the purport of the Holy Ayah will be that every person acts in accord with his nature and bent of mind. If the person is in the influence of Rahmani (Legitimate) bent of mind, his actions will naturally be virtuous. On the other hand if his nature is dominated by satanic thoughts, his actions then will be prohibited (Haram).

When a person's nature is Rahmani, his actions too are with sincerity of purpose, even then if there remain some aberrations in his acts, he might be forgiven for those minor faults. But when a person has satanic nature, his efforts at doing good deeds will be futile. It is therefore imperative to mend one's bent of mind.

Now let us consider the ways of mending the Shaakila. How the Shaakila becomes Rahmani?

On a Two-Way Lane

Every human being has naturally been placed on a two-way lane of virtue and vice. As an individual he is neither virtuous nor vicious. He is like a clean and blank paper on which anything can be written or beautiful sketches can be drawn. Similarly ugly pictures or satanic things too can be written on it. Useful and informative essays can be written on it and misguiding things too can be scribbled on it. Man, ever since he arrives in this world, at the two-way lane leading to Rahmani or Satanic instincts. He has to choose between the worldly or the Ukhrawi, that is, a way of life that can ensure for him a better Hereafter.

Whichever way he inclines, his Shaakila too bends in that direction. Every thing that he does, whatever he sees or hears, and even the morsels that go down the person's throat contribute in the formation of his Shaakila. Every word that is modulated by the tongue too has its part to play in the person's Shaakila. The first impression that anything has on a person will be on his psyche.

If you use foul language against a person or you think ill of someone else, the first entity to take the ill effect of all this will be yourself. This will take you away from virtue and you will be giving place to evil in your Shaakila. Then, however much you pray and supplicate, your prayer will not be as virtuous as it needs to be. When your Shaakila is affected, then your intent will not be as solemn as required for sincerity in prayer.

A piece of bread, Halal or Haram, pure or impure, when it goes down your throat, your Shaakila takes shape. If the bread is Haram, then every act performed by you will be satanic.

The Fury of Hell and the Echelons of Heaven

Human actions might have very minimal effect on the Shaakila of a person in his initial life. But by the time he comes of age, its formation becomes rapid. If during this period the tongue, eyes, stomach etc are freed from the bonds of guidance, and they indulge in prohibited (haram) habits, then the Shaakila will turn satanic. Such a person, when he departs from the world, will be in the group of Satans of the other world. His place then will be the last stage of the Hell that is called Asfal as-Safeleen.

But if the person, during his lifetime, tries to reform himself and keeps a watchful eye on every small act of his, tries to keep his tongue in check, opens his eye only in obedience to Allah (S.w.T.)'s dictates then he can achieve a very high status in Heaven where the angels would feel proud to serve him.

It is Only for Your Own Good

The exhortations that have come in the Islamic Shari’ah that Muslims keep away from carnal desires, respect the limits defined by it and don't go unbridled does not mean that Allah (S.w.T.) doesn't want them to lead a happy life. Or that He doesn't like the Muslims to enjoy their lives. The truth is never like that. But since your Shaakila is affected and you might be facing the danger of getting pushed into the Asfal as-Safeleen, you are warned to save yourself from the effects of evil deeds. Every glance that you make on the television monitor and the cinema screen, will leave a negative mark on your psyche. Slowly, you will then come under the spell of Satan. If you don't mend your ways soon, it might be impossible to reform the Shaakila after the age of forty years.

Satan Feels Very Happy

It is said that Satan kisses the forehead of the forty year old person whose Shaakila is perverted. Satan says he would sacrifice himself on the person who has no chance of reformation.

We don't say that reform of such persons is impossible. But definitely it is very difficult. It is another matter if Allah (S.w.T.) is kind on the person and he suddenly starts manifesting signs of reform and reverts to virtuous ways!

Therefore, one should be kind on himself and guide others too to keep away from lasciviousness.

When the Shaakila is perverted, then matters reach such a pass that the person goes on pilgrimages, of Hajj and Ziyarat, not under Rahmani instinct, but under the influence of Satan. All these pilgrimages and the arrangements of meetings (Majalis) to mourn the Martyrs of Karbala will be just to show off to others. He might think that he was going for Hajj or Ziyarat just as a tour of pleasure or business! He doesn't do anything with the true spirit.

The Major Jihad

It is very strongly advised that one should do Jihad bin-Nafs (Struggle against one's own desires). You must have heard the tradition of the Prophet (S.), narrated in the Usūl al-Kafi, that on his return from the battlefront he said, “We are through with the Jihad al-Asghar (the Minor Struggle) but the Jihad al-Akbar is still there.” The companions asked what is that Jihad. The Prophet (S.) replied, “That is Jihad bin-Nafs.”

Bearing the travails of this Jihad is tougher than going to fight on the battlefront. Therefore the rewards for Jihad bil Nafs are greater than for any virtuous act. This is the reason that the Prophet (S) has termed it as the Major Jihad. To keep oneself firm in the midst of carnal desires needs a much higher degree of valor than confronting the enemy in the battlefield.

Reform of the Shaakila is not possible without reining in the carnal desires. If you wish to conquer the strong fort of the heart to reach Allah (S.w.T.)'s firmament, then it is your duty to abstain from every forbidden thing (Haram) and the unbecoming (Makruh) things. You should also perform every obligatory (Fard) regularly and also the optional (Mustahab).

Shaakila and the Shari’ah

Reforming Shaakila is a very strenuous thing. But if one follows carefully the rules of Shari’ah, from the very beginning and the parents themselves give proper upbringing to the child in line with the Shari’ah, then the reform can be achieved in a smooth manner.

It is the duty of the parents that they don't give such nutrition to the children about which they are not certain that it is legitimate (Halal). If a foster mother is arranged for a baby, they must make discreet inquiries that the woman is pious and of a good background. When the child grows, care has to be exercised that foul language is not used in his presence. No act should be perpetrated in the presence of the child that is morally undesirable.

Even if the parents have a difference of opinion, they should refrain from airing them even in the hearing distance of the child.

When the child attains the age of understanding, make him practice spending legitimately and frugally. He should be made to inculcate the habit of charity so that when he grows up, he doesn't turn into a parsimonious person. The child should be trained to dress modestly and decently.

Give pure and clean food to the child. It is not proper to think that the child cannot discriminate and hence can be given anything to eat. Allah (S.w.T.)'s curse will fall on the parents who encourage their children to drink liquors. How will such parents face Allah (S.w.T.)? Those who take their children to cinemas and other such centers of pleasure should know that the duty for formation of the child's Shaakila that has been entrusted by Allah (S.w.T.) on them is being neglected.

Every scene that is contrary to the norms of decency diminishes the sense of shame in the child. He becomes impertinent and might insult others. Such an unfortunate child, in later years, will find it very tough to banish the negative traits that have taken root in his psyche because of the neglect of his parents.

When a child attains the age of eight years, he should be made regular at offering the mandatory prayers. When he is ten years, he should not share a bed with any of his siblings. Even after attaining the age of twelve, if he is not regular at prayers, he must be reprimanded. Corporal punishment is permissible in such a situation. This punishment should be discreet and within limits that it has positive and salutary effect on the child.

The orders of the Shari’ah have to be borne in mind from the time the mother conceives the child. The parents should abstain from taking forbidden food that it does not have any evil effect on the fetus. While mating, the parents should remember Allah (S.w.T.). In the beginning they should say Bismillah that Satan doesn't enter the seed at the time of conception. The thoughts of both the parents must be Rahmani at that time to ensure that the child develops a Rahmani Shaakila. If, at the time of conception, the father has satanic thoughts, then they will have negative effect on the child. It will then need lot of efforts to mould the child's Shaakila on virtuous lines.

Hadrat Fatima Zahra (s.a.)

Let us consider about the way Hadrat Fatima Zahra (s.a.) was conceived. It is narrated that when Allah (S.w.T.) decided to send the mother of the Imams (a.s.) to the world, then He, with His Omniscience, arranged that her body should be so Rahmani that it should be as pure as the Godly Spirit (Ruh kulli Ilahi). The body should be as rare or light as the human spirit. Let it not be a secret that the bodies of the Imams (a.s.) are as light as the spirits of the Mu’minīn.

Since the body of the Prophet (S) is all Nur and rarity, and is absolutely Rahmani, his shaakila is absolutely pure.

It is narrated that the Prophet (S) was one day seated at Al-Tah. Imam ‘Ali (a.s.) and Hadrat Ammar was present. Also present were Hadrat Abu Bakr and ‘Umar. Jibril came at that time and conveyed Allah (S.w.T.)'s orders that the Prophet (S) should remain at that place for forty days and abstain from meeting his wife during the period. He was also asked to fast during the days and to spend the nights in prayer and supplication. He was asked to abstain during all the forty days from Mubah (permissible) acts like eating after sunrise and sleeping in the nights. The purpose was to render the shaakila of the Prophet (S.) most latif or subtle.

The Prophet (S) asked Hadrat Ammar to go to Hadrat Khadija and tell her that he wouldn't go home for forty days and that his not coming home was not because of any differences with her, but was under the orders of Allah (S.w.T.).

Ammar gave the Prophet (S.)'s message to Hadrat Khadija. She sent back her greetings to the Prophet (S) and said that she would patiently await his return after forty days. She spent these forty days in prayer to Allah (S.w.T.) at the house of her aunt, Hadrat Fatima bint Asad, the mother of Imam ‘Ali (a.s.).

On the fortieth evening Jibril came and asked the Prophet (S) to delay breaking the fast till the material for breaking the fast came from the Heaven. After the prayer Jibril, and along with him Mikaail and Israfil, (who generally don't come to the Prophets (S.) after the prayers), came with the fruits from the Heaven (oats, grapes and dates) and water from the springs of the Heaven.

Hadrat Amir al-Mu’minin (a.s.) says that the Prophet (S) always asked him to keep the door of the house open at the mealtime so that anyone who came could partake of the food. But on that evening he particularly instructed not to allow anyone to come near him that none else had a right to partake of the food he was having then. After the Prophet (S) ate the food, Hadrat Jibril helped him wash his hands. The Prophet (S) now wanted to offer his optional prayers, but Jibril said, “Tonight you need not spend time in offering optional prayers. You must immediately go to Hadrat Khadija that the Heavenly Matter has been incorporated in your body.”

Hadrat Khadija says that she was about to sleep when there was a knock on the door. She asked who it was. The Prophet (S) said, “Open the door!” The Prophet entered the house. As usual she brought water for his ablution. He offered two units of prayer of thanksgiving and went to bed. But that night he didn't do ablution before coming to the bed.

Thus from that pure body, the pure spiritual material was transferred to the purest womb.

The reality of this pure conception is wonderful. Hadrat Khadija (s.a.) said that she immediately felt that she had conceived. From the very next day, the pure foetus starting with her mother and reciting the Praises of Allah (S.w.T.).

These facts sound incredible, but are only based on the Will of Allah (S.w.T.).

It is among the Mustahabbat of our faith that on the Day of Judgement, Shafa’at al-Kubra (the Major Intercession) will be in the hands of Hadrat Fatima Zahra (s.a.)

3. Love

Submission is a condition for love and love is a Pre-requisite for faith (imaan)

One of the signs of submission in a Shia is his love and attachment towards the Ahlul Bayt (a.s.). It is a sign of recognition of the Imams (a.s.), especially in the period of occultation. As far as love is considered, it is sufficient to say that it is the foundation of Islam.

Imam Sadiq (a.s.) asserts,

لكلِّ شيء أساس ، وأساس الاِسلام حبنا أهل البيت

'Everything has a foundation and the foundation of Islam is the love for us, the Ahlul Bayt (a.s.).'1

Therefore, traditions have introduced love of the Ahlul Bayt (a.s.) as the highest and the most privileged form of worship. Imam Sadiq (a.s.) informs further,

إنّ فوق كلّ عبادة عبادة وحبّنا أهل البيت أفضل عبادة

'Love of us Ahlul Bayt (a.s.) is the highest form of worship.'2

The Holy Prophet (s.a.w.s.) introduced the names of all the Imams (a.s.) to the Muslims. When he introduced Imam Mahdi (a.t.f.s.) he declared,

من احب ان يلقي الله وقد كمل ايمانه وحسن اسلامه فليوال الحجة صاحب الزمان المنتظر

'One who wants to meet Allah in such a condition that his faith is perfect and his Islam is in good condition then he should accept Mastership of Imam al-Zaman (a.t.f.s.) the awaited.'

And at the end of the tradition he (s.a.w.s.) stated,

فهولاء مصابيح الدجى وأئمة الهدى وأعلام التقى ومن أحبهم وتولاهم كنت ضامناُ له على الله الجنة

They (Imams) are the lamps in darkness and the Imams of guidance and signs of piety. One who loves them and accepts their Mastership, then I assure Paradise for him near Allah.'3

Faith begins with Mastership and love of Amirul Mo'mineen (a.s.), and attains perfection with mastership and love for Hazrat Hujjat (a.t.f.s.). Therefore without love for the unseen Imam (a.t.f.s.), faith will never reach perfection.

But love by itself is not something that Allah would simply bestow on all His servants just like that. Rather He grants it only to such servants that He wishes to guide.

Love and affection towards Imam (a.t.f.s.) is one way of reaching this grace, and this one of the most important bestowals from Allah's side.

Imam Baqir (a.s.) reveals to Abu Khalid:

'By Allah, O Abu Khalid! Unless Allah purifies the heart of a servant, he cannot love us nor can he accept our Mastership. And Allah does not purify his heart till he does not submit to us and is not in a state of submission towards us. If he is submissive towards us, Allah will protect him from strict accounting and will keep him in His security from the great fear on the Day of Judgment.'4

If the heart is not pure, love and Mastership of the Ahlul Bayt (a.s.) cannot find a place in it. And purity of the heart comes only from submission towards the Ahlul Bayt (a.s.). Hence, one who seeks the love of his Imam (a.t.f.s.) will strengthen in himself the feeling of submission. As he scales the peak of submission, the purity of his heart will increase and consequently his attachment and affection towards Imam (a.t.f.s.) will intensify.

The way to perfect the feeling of submission is that man should try in every matter to act as per the wishes of the Imams (a.s.) and should not have an opinion against them. He must always give preference to their wishes over his own and over that of the others. And the wishes of the Imams (a.s.) can be realised in occultation by referring to their traditions. This particular trait can help man in scaling the highest peaks of faith.

A person asked Imam Sadiq (a.s.), 'How often have I heard you remembering Salman al-Farsi (r.a.)!'

Imam (a.s.) said,

'Don't say Salman - e - Farsi, rather say Salman al- Muhammadi.'

Imam (a.s.) asked,

'Do you know why I remember him so much?'

The person replied, 'I don't know.' Imam (a.s.) revealed,

'Due to three characteristics - the first one is giving preference to wishes of Ameerul Mo'mineen (a.s.) over his own wishes...'5

Thus, Salman al-Muhammadi (r.a.) scaled such a high peak that Imam Sajjad (a.s.) uses the term 'from us Ahlul Bayt'. Salman al-Muhammadi (r.a.) attained this elevated position near the Ahlul Bayt (a.s.) with his complete and unconditional submission in front of their wishes and commands. His spirit of submission was so dominant that Ameer ul Mo'mineen (a.s.) did not have to give him instructions. Rather, the moment he knew his Imam's (a.s.) implicit wish, he rushed to implement it and gave it preference over his own wishes.

Indeed this position is higher than the position of obedience concerning Imam's (a.s.) explicit wishes. To obey Imam's wish and implement his commands even before he (a.s.) can convey it verbally is the highest form of submission. So, one of the conditions to attain the position of ' from us Ahle Bait' is submission to the wishes of the Imams (a.s.) in the manner Salman al-Muhammadi (r.a.) did. Even earlier we have discussed Ameerul Mo'mineen's (a.s.) advice to Kumayl b. Ziyad (r.a.)

لا تأخذ إلَّا عنَّا تَكُن منِّا

'Don't acquire (knowledge) but from us, you will be from us.'

Submission in the period of occultation can only be realized by referring to the traditions of the Imams (a.s.) and being bound to them concerning all our problems and uncertainties in belief, actions or worldly affairs. In this period, when there is restricted access to Imam (a.t.f.s.), one should take additional precaution in binding oneself to the traditions of the Imams (a.s.). Separation from Imam (a.t.f.s.) must not make us lax in submitting to his wishes and commands.

Crying for Imam (a.t.f.s.) out of intense attachment

Love is one of the most powerful emotions that is directly related to the level of recognition and attachment towards the beloved. So, higher the level of recognition, more intense would be the affection and attachment. Among the most unmistakable symptoms of attachment is constant remembrance of the beloved, mixed with an intense craving for his meeting.

Just a mention of the beloved along with a narration of his hardship and difficulties provokes acute restlessness and turmoil within the person, finding expression in his tears. Allah, out of His Grace and Mercy has sowed this attachment in our hearts, thereby purifying our polluted hearts and cleansing it of the filth of sins. As Imam Sadiq (a.s.) reveals to Fuzail b. Yasir:

يا فضيل من ذكرنا أو ذُكرنا عنده فخرج من عينيه مثل جناح ذباب غفر الله ذنوبه ولو كانت أكثر من زبد البحر

'O Fuzail, one who remembers us or our mention is made in his presence and if tears flow from his eyes even to the extent of the wing of a fly, Allah will erase all his sins even if they are to the extent of the foam of the ocean.'6

The magnitude of this reward is a direct reflection on the esteemed status of the Ahlul Bayt (a.s.). Allah in His Mercy has graced the lover with this bounty.

The pain of separation from Imam's (a.t.f.s.) holy existence in the period of occultation and his remembrance in moments of solitude and loneliness, intensified further with his own sorrow are just some of the factors that make his Shias weep for him. As it was mentioned earlier, Imam Sadiq (a.s.) narrates,

أما واللهِ لَيُغَيَّبَنَّ إمامُكُم سِنيناً من دَهرِكم.... وَ لَتَدْمُعَنَّ عليهِ عُيوُنَ المؤْمِنين

'Pay attention, by Allah! Certainly your Imam will be in occultation for some years in your time. ....the eyes of the believer will surely cry for him.'7

How valuable is the painful heart, wails and tearful eyes of longing near Imam Sadiq (a.s.) that he has prayed especially for such Shias. Moaviyah b.Wahab narrates, ' I saw Imam Sadiq (a.s.) in prostration. He was praying for the visitors of the shrine of Imam Husain (a.s.) at Karbala -

O Allah, those eyes which cry for us, makes them a place of Your mercy. Shower mercy on those hearts which are restless and burn for our sake. Show mercy to those who wail and complain for us.'8

This is the reward of the tears that are shed out of sympathy and grief from intense longing for Imam (a.t.f.s.) in the period of occultation. Indeed how incredible is the reward and how amazing is the glad tidings that Imam (a.s.) has promised those who shed a few tears for the Ahlul Bayt (a.s.). This is one of the reasons why Dua-e-Nudbah has been highly recommended on the four Eids - Fitr, Azhaa, Ghadir and Fridays.

These are the four most important days on which Allah showers His Mercy upon His creatures. On the days of Eid, Allah establishes everything on the earth for the sake of Imam's (a.t.f.s.) holy existence. Ghadeer is the day when the Muslims renew their allegiance with the Imam appointed by Allah. And now that the divinely selected Imam is absent, the Muslims must wail and complain by remembering him at all times and feel the pangs of separation.

اَيْنَ الطّالِبُ (المُطالِبُ) بِدَمِ الْمَقْتُولِ بِكَرْبَلاءَ؟

'Where is the one who will avenge the blood of the martyrs of Karbala?'

اَيْنَ الْمُضْطَرُّ الَّذي يُجابُ اِذا دَعا

'Where is the distressed one, who is answered when he calls?'

In this supplication, friends of Imam (a.t.f.s ) express their restlessness at the separation from him (a.t.f.s.) thus,

'O son of Taha and Clear Verses, O son of Yasin and Zaariyat, O son of Tur and Aadiyat, I wish I had known where you are living? It is indeed intolerable for me that I see everybody but am unable to see you and I do not hear your sighs and whispering. It is indeed unbearable for me that all have deserted you while I still cry for you!'

While seeking other friends and companions of Imam (a.t.f.s.) we wail,

هَلْ مِنْ مُعينٍ فَاُطيلَ مَعَهُ الْعَويلَ وَالْبُكاءَ، هَلْ مِنْ جَزُوعٍ فَاُساعِدَ جَزَعَهُ اِذا خَلا، هَلْ قَذِيَتْ عَيْنٌ فَساعَدَتْها عَيْني عَلَى الْقَذى

'Is there any supporter along with whom I may prolong my wailing? Is there a restless friend with whom I may share his restlessness? Is there an eye, which is afflicted with excess crying that I may sympathize with it?

These are but some of the expressions of the friends of Imam (a.t.f.s.) that emanate from the hearts on the occasion of Eid. These expressions serve to highlight the grief of the friend on separation from his beloved master on an important occasion like Eid.

Friendship with the friends of Imam (a.t.f.s.) and enmity with his enemies

One of the prime requisites of love and affection towards Imam (a.t.f.s.) is that one must seek proximity with his friends and distance himself from his enemies. This particular aspect has been emphasised with some detail in the period of occultation.

'Glad tidings to the one who understands the Qaim of my Ahlul Bayt (a.s.), while he believes in his Imamat during occultation, preceding his reappearance, and befriends his friends and maintains enmity with his enemies. Such a person is from my friends and will be from the most honourable of people on the Day of Judgment.'9

It must be noted here that friendship with Imam's (a.t.f.s.) friends and enmity with his enemies is not distinct from his Mastership. Rather it is propounded in traditions as an inseparable part of Mastership. In another tradition of Imam Moosa Kazim (a.s.) this particular aspect has been outlined thus,

'Glad tidings to our Shias who are attached to our rope (of Mastership) in the time of occultation of our Qaim, are steadfast on our friendship and are aloof from our enemies. They are from us and we are from them. They are satisfied with our Imamat and we are pleased with them. Glad tidings be to them, then again glad tidings be to them! By Allah, they will be with us on the Day of Judgment in our grade.'10

Explaining the meaning of the term طوبى , Abu Basir (r.a.) has narrated a tradition from Imam Sadiq (a.s.) thus:

طُوبَى لِمَنْ تَمَسَّكَ بِأَمْرِنَا فِي غَيْبَةِ قَائِمِنَا فَلَمْ يَزِغْ قَلْبُهُ بَعْدَ الْهِدَايَةِ

'Tooba is for the one who is attached to our Mastership at the time of our Qaim's occultation. Then his heart is never deviated after guidance.'

Then Abu Basir (r.a.) asked Imam (a.s.), 'May I be sacrificed for you, what is Tooba?' Imam (a.s.) replied,

'It is a tree in Paradise - its trunk and roots are in the house of Imam Ali b. Abi Talib (a.s.) and a branch from its branch is in the house of each believer. And this is the meaning of Allah's saying, 'Tooba and food is for them.'11

From this tradition we can gauge the significance of befriending the friends of the Ahlul Bayt (a.s.) and distancing oneself from their enemies. This act is so important near Allah that He will reward for it with a position in the neighborhood of Ahlul Bayt (a.s.) and such a person will enjoy an exalted status near the Holy Prophet (s.a.w.s.) on the Day of Judgment.

This means that if a person is from the friends of Ahlul Bayt (a.s.), he should be befriended and not be spurned and deserted. It is quite possible that this person is a sinner, in which case it is necessary to despise his evil action, while holding him dear because of his status near the Ahlul Bayt (a.s.). Then out of personal enmity and animosity, we should not turn hostile towards him, rather we should become proximate towards him because of his love for Ahlul Bayt ( a.s.).

In fact such a person should be given preference over others who are more cultured and ethical, but do not love the Ahlul Bayt (a.s.). In other words, the only benchmark for friendship must be one's love for the Ahlul Bayt (a.s.). And this is a test of sincerity for the one who possesses recognition of the Imams (a. s.). Such a person disregards his own differences and gives preference to the wishes of the Ahlul Bayt (a.s.) in matters of friendship.

The next step after establishing friendship is to observe the rights of the friend. One's sincerity in fulfilling the rights of the friend (due to the latter's love for the Ahlul Bayt (a.s.) underlines the extent of his sincerity and his commitment towards friendship with the Ahlul Bayt (a.s.). Then one who is indifferent in observing the rights of a friend, has in fact shown indifference and disregard for the Ahlul Bayt (a.s.). Fulfilling the rights of those who have the love and Mastership of Ahlul Bayt (a.s.) and who are described in traditions as believers, has excessive importance. Imam Sadiq (a.s.) declares:

ما عُبِدَ اللهُ بِشيءٍ أفضَلُ مِنْ أَداءِ حقِّ المؤْمِنْ

'Allah is not worshipped by anything better than fulfilling the right of a believer.'12

Once when Moalla b. Khunais asked Imam (a.s.) about the rights of a believer, Imam (a.s.) replied:

سبعون حقا لا اخبرك إلا بسبعة ، فإني عليك مشفق أخشى ان لا تحتمل

'There are 70 rights, but I will inform you only about 7, because I am worried that you will not be able to bear it.'

Thereafter Imam (a .s.) explained those seven rights thus:

'Do not be satiated, when he is hungry. Do not be clothed when he does not have clothes to wear. Be a guide for him, and be a dress for him that he wears (i.e. conceal his defects). Be a tongue for him with which he speaks. Whatever you desire for yourself, desire the same for him. If you have a servant sends him to your brother-in-faith so that he may sweep his floor and prepare his bed and make effort day and night to fulfill his needs. If you are like that, then you have joined your Mastership, with our Mastership and our Mastership with Allah, the Almighty's Mastership.'13

The assertion made in the above tradition is very categorical, without a shred of ambiguity or uncertainty. A believer is expected to be a dress and a tongue to his brethren-in-faith at all times. Just like the dress protects a man from nakedness and dangers and gives him apparent respect, a man should also safeguard his brethren from dangers and disgrace. The tongue is a medium for narrating needs and a mode for mutual communication with other believers.

A believer should be such that his brethren benefit from him and are able to get their needs fulfilled. A maidservant is constantly in the service of her master. So a believer should be such that if he is able to facilitate some matter for his brother, he should do it in every possible way. Then he should not withhold this facility from his brother be it of a financial nature or some other worldly possession that he has or can acquire from his social position. He should try t o make his brother as comfortable as possible with all his financial and social faculties. If fulfilling the needs of his brethren involves that he wake up in the nights, then he should sacrifice his sleep and strive for his brethren.

This offers a brief insight in to the rights of believers over each other. It is evident that if one is serious and committed in fulfilling the demands of Mastership, he must first fulfill the demands of his brethren and take great care in this regard.

Alleviating the distress of Imam's (a.t.f.s.) friends

Fulfilling the needs of one's brother assumes a more serious nature, when the distressed brother himself approaches one with his demands so as to ease his difficulty. Till such a time that a distressed brother does not approach another brother with his difficulties, the latter's responsibilities are limited.

However, when a distressed brother approaches another with his problems in the hope that the latter, out of love for the Ahlul Bayt (a.s.), will address his needs, the responsibilities of that brother increase manifold. This reference by the distressed brother is in fact a mercy from Allah's side. The believer must realise this point.

'When a believer approaches another brother for removal of his difficulties, this reference is a mercy from Allah's side, which He has dispatched towards the servant. Then if he addresses the distressed believer's needs, he has attached (himself ) with our Mastership while our Mastership is attached with Allah's Mastership. But if he rejects the distressed believer despite being able to fulfill his demands, Allah appoints one python from the Fire over him, that chews his toe in the grave till the Day of Judgment, regardless of whether he is forgiven or is in chastisement. And if that distressed believer excuses him (from fulfilling his demands) then that person's condition becomes even worse.'14

The one who approaches another believer for solving his problem, has in fact placed his respect and honour at stake. And since a believer is very honourable near Allah, He does not like his honour and respect treated callously and does not tolerate rejection of the believer's requests without a valid reason. And due to this reason, if another believer is in a position to fulfill his need but does not do it, then he has invited the chastisement of the grave upon himself, even if his end is in goodness. He will remain in that condition of chastisement till the Day of Judgment.

The point worth noting in this tradition is that the Holy Imams (a.s.) have considered fulfilling the needs of another believer as a matter related to their Mastership and the one who befriends them should take precedence in fulfilling the demands of a distressed believer as a measure of friendship with the Ahlul Bayt (a.s.). His intention behind fulfilling the demand of another believer is to fulfill the rights of his Mastership of Ahlul Bayt (a.s.).

The latter half of the tradition - 'if that distressed believer excuses him (from fulfilling his demands) then that person's condition becomes even worse' is particularly interesting. Allama Majlisi (r.a.) explains that by excusing himself, the distressed person has shown his sense of dignity and respect to the other person. Due to his dignity and respect, he enjoys a higher level of faith and Mastership and enjoys a greater right over his believer brethren. And out of regard for his brotherhood, his demands need to be fulfilled more promptly and he should not be turned back in disappointment. Therefore rejecting him is not like rejecting the one who is not as elevated in nobility and faith as him. Rejecting a believer with strong faith and high nobility is a more serious offense near the Ahlul Bait (a .s.) as compared to rejecting an ordinary believer.

Therefore under no condition should a believer be left to fend for himself. The believer who deserts his brother in his time of need will incur Allah's wrath and the displeasure of the Ahlul Bayt (a.s.). Therefore a believer should do everything in his power to alleviate the grief and distress of his brethren, and he will be rewarded for the same, regardless of whether he is successful in his endeavours. Such is the importance of answering the call of a distressed believer that Allah rewards him even if his efforts to help the believer prove to be futile. In this regard, Imam Sadiq (a.s.) reveals,

'One who goes forth to solve the pro b le m o f his brother-in-faith, with the intention of earning Allah's satisfaction in fulfilling the needs of the (afflicted) brother, Allah writes for him reward of one Hajj and one Umrah, which are accepted, and fasts of two months from the respected months along with their إعتكاف in Masjid ul Haraam. And the one who strives to fulfill his brother's need, with the intention of earning Allah's satisfaction, but is unable to complete that work, Allah writes for him one Hajj which is accepted, for his endeavours. Therefore you should be inclined towards good deeds.'15

As is more than evident from the above tradition, Allah likes the effort and endeavor of one brother in the way of fulfilling another brother's needs and rewards the former for that. If the work is successfully completed, the brother who has endeavored will earn more reward, while if he is unsuccessful, he will nevertheless be rewarded for his efforts in trying to complete that work, as the intention of a believer is more important than his action.

The position of that believer is even higher (than what has been outlined above), who knows that he does not have the power and capacity to fulfill the need of his brother-in-faith (who has approached him), but nevertheless aspires in his heart to fulfill that in such a way that if it was within his power, he would have employed his faculties to fulfill his need. Such a believer, who is unable to complete the work, will none the less be rewarded by Allah with an extra-ordinary reward only on the basis of his selfless and sincere intention. Imam Muhammad Baqir (a.s.) says:

'A believer who is approached by his brother-in-faith with some problem, but does not have the power to help him, while in his heart he wants to help him, (in such a way that if he was capable he would have certainly done it), then Allah, the Almighty, due to his sincere intention, includes him from the people of Paradise.'16

From traditions like the one highlighted above, it is apparent that near Allah more important than actually doing the work of an afflicted brother, is to have the intention to help him and relieve him of his distress. Friends of the Ahlul Bayt (a.s.) should be sincere and affectionate with each other so that the importance of Mastership and love of the Ahlul Bayt (a.s.) is clear to everyone in this world as well as the hereafter.

Notes

1. Usul al-Kaafi, Kitaab-ul-Imaan wal Kufr, Bab Nisbat-ul-Islam, Tradition 2

2. Bihar al-Anwar, Vol. 27, Pg. 91, Tradition 48

3. Bihar al-Anwar, Vol. 36, Pg. 296

4. Usul al-Kafi, Kitabul Hujjat, Chapter about Imams are the lights

5. Bihar al-Anwar, Vol. 22, Pg. 327

6. Behaar-ul-Anwaar, Vol. 44, Pg. 282, Tradition 14

7. Kamaluddin, Chap. 33, Tradition 35

8. Kameluz Ziarat, Pg. 117

9. Kamaluddin, Chap. 25, Tradition 2

10. Kamaluddin, Chap. 34, Tradition 2

11. (13: 29) Kamaluddin, Chap. 33, Tradition 55

12. Usul al-Kafi, Kitabul Iman wal Kufr, Chapter of a Believer's rights over others, Tradition 4

13. Usul al-Kafi, Kitabul Iman wal Kufr, Chap. of a Believer's right over others, Tradition 14

14. Usul al-Kafi, Kitab ul Iman wal Kufr, Chap. of Fulfilling the needs of believers, Tradition 13

15. Usul al-Kafi, Kitab ul Iman wal Kufr, Chapter of Fulfilling the needs of believers, Tradition 9

16. (Usul al-Kafi, Kitab ul Iman wal Kufr, Chap. of Fulfilling the needs of believers, Tradition 14)

4. Remembrance

Being engrossed in the remembrance of Imams (a.s.)

Another effect and sign of Imams' (a.s.) recognition is remembering them on different occasions. In fact this remembrance should be perpetual as this is the effect of the love of Imams (a.s.). When a person is attached to someone intensely, he is not oblivious to him and remembers him constantly. The more intense the attachment, the harder it is for him to forget the person, till such a time that the remembrance of the person becomes etched in his heart and an inseparable part of his existence. Therefore those who have faith and recognition of Imam (a.t.f.s.) in occultation, wherein they are deprived of seeing him (a.t.f.s.), they must never forget him in their hearts.

A person asked Imam Moosa Kazim (a.s.) about the Quranic verse,

'And apparent and hidden bounties are completed upon you. (31 : 20)

Imam (a.s.) said,

'Apparent bounty is the apparent Imam and the hidden bounty is the hidden Imam.'

Then the narrator asked, 'Do the Imams (a.s.) go into occultation?'

Imam (a.s.) declared:

'Yes he gets concealed from the eyes of the people, however his remembrance does not disappear from the hearts of the believers and he will be the twelfth from us.'

It is possible that the unbelievers may forget Imam (a.s.), because they don't know him. But the one who knows him and recognizes him and has his Mastership cannot forget him. In occultation, the attachment of the believer with his Imam should be so strong, that nothing should make him oblivious of his presence and nothing should hinder him from Imam's (a.s.) remembrance.

To quote Ayatullah Syed Muhammad Taqi Musavi Isfahani (r.a.), author of Mikyalul Makarim fi favaaedu dua lil Qaim (a.t.f.s.):

"The believers are in various grades and levels in the remembrance of their master. Their grade is in direct proportion to their level of faith, recognition and certitude. The condition of some of the believers in remembering their master is such, as the poet declares,

'Allah knows that I don't remember you

Because how can I remember you, when I never forget you?'1

Then the author elaborates on how we can enliven the remembrance of Imam (a.t.f.s.) day and night. We have translated below the relevant passage.

'When you mourn, remember that this life that Allah has gifted you is with the blessing and mediation of Imam (a.t.f.s.). So, thank Allah and Imam (a.t.f.s.) for it. And be careful not to employ this bounty in actions for other than Allah's satisfaction, because by earning Allah's displeasure, you are aggrieved and burdened. Then when you are in a place of sin and disobedience, remember that your master is observing you in that condition (of sin). Then out of his respect and honour, abandon the sin.

Similarly if you come across a good action, then take precedence in acting upon it, and understand that it is a bounty from Allah's side that He has bestowed out of our attachment with our Imam (a.t.f.s.). Thank Allah for it and gift it to Imam (a.t.f .s.) by performing it in a manner befitting it. Thus, request Imam (a.t.f.s.) like the brothers of Yusuf (a.s.), pleading,

يا أَيُّهَا الْعَزِيزُ مَسَّنَا وَأَهْلَنَا الضُّرُّ وَجِئْنَا بِبِضَاعَةٍ مُّزْجَاةٍ فَأَوْفِ لَنَا الْكَيْلَ وَتَصَدَّقْ عَلَيْنَا إِنَّ اللَّـهَ يَجْزِي الْمُتَصَدِّقِينَ

'O chief! Distress has afflicted us and our family and we have brought scanty measure (funds). So give us full measure and be charitable towards us. Surely Allah rewards the charitable.' (12 : 88)

And be humble and fearful of him, like a slave who lowers his head before his master. Every morning and evening salutes him with the salutation of a slave who is eager to see his master and who melts in pain due to his separation. Salute him with the sincerity of one who is so moved with this separation that tears flow down his cheeks, as he is aware that he is standing in the presence of his master.

When the time of namaz draws near, remember the condition of your master (a.t.f.s.) as he stands in front of His Lord. Follow your master (a.t.f.s.) with presence of heart and a humble gait, closing your eyes to everything except Allah and understand that the taufiq for this has come only with the blessings of your master (a.t.f.s.). This worship is not accepted from you except with your master's (a.t.f.s.) consent, after you have obeyed him and acquired his recognition. As your recognition of Imam (a.t.f.s.) increases, Allah will enhance your status, reward and rank near Himself.

When you are finished with namaz make Imam (a.t.f.s.) a mediator between Allah and yourself, so that He accepts that namaz out of your love and attachment towards him. And when you raise your hands for supplication begin by asking for his relief, before your own, because he has the highest authority over you and his favours upon you are boundless. And when you are confronted with a seemingly impossible situation with no way out, plead your case in front of him and wail before him, so that he may mediate with Allah for the solution of your problem. He is after all a means towards Allah's satisfaction and a door towards His Mercy. We have been commanded to enter the house only from its door:

وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا

'Enter the house from its door.' (2 : 189) 2

If someone has even a little recognition of Imam (a.t.f.s.), he knows that remembering Imam (a.t.f.s.) is among the highest form of worship. And it is due to its importance that we have been commanded to beseech Allah thus:

ولا تُنْسِنا ذِكْرَه

'O Allah, don't make us forget his remembrance.'3

Remembrance of Imam (a.t.f.s.) means immersing oneself i n his remembrance as well as constantly discussing and reflecting on his condition. The first condition is spiritual in nature while the second is external. The first condition is for man himself, while the other is for those around him. Man should always be in search of reasons to enliven Imam's (a.t.f.s.) remembrance for himself and his friends.

Attending gatherings in the remembrance of Imams (a.s.)

Our Imams (a.s.) have encouraged organising of and participating in gatherings for the remembrance of Ahlul Bayt (a.s.). Imam Sadiq (a.s.) says to Dawood b. Sarhan,

'O Dawood, convey my salaam to my friends and give them my message - May Allah have mercy upon a servant who when is with some other person mentions about our affair (mastership). In such a situation, the third among them is an angel who seeks forgiveness for them. No two persons gather for remembering us expect that Allah takes pride in them over His angels. Then whenever you gather, proceed with our remembrance. Because your gathering and your remembering is to enliven our affair. And the best after us, are those who discuss about our affairs and invite towards our remembrance.'4

It is indeed noteworthy that how much blessing and good fortune exits in organising gatherings for the remembrance of Ahlul Bait (a.s.). Thus, if a gathering is organised and due to negligence and inattention, the remembrance of Ahlul Bayt (a.s.) is overlooked, then one can only imagine the misfortune and remorse of those participating in that gathering.

Imam Sadiq (a.s.) said:

'Every gathering that is organised in which Allah's remembrance and our remembrance is missing, that gathering will be a cause of regret to its organizers.'5

Remembrance of Imams (a.s.) is enlivened by discussing their limitless virtues and indescribable calamities and that too in their own words and traditions. That is why it is highly recommended that believers should visit each other frequently to discuss the extra-ordinary traits and life sketches of the Imams (a.s.). The aim behind this recommendation is that they should be engaged in the narration of the excellence and tribulations of the Imams (a.s.). Imam Sadiq (a.s.) exhorts:

'Visit each other because that enlivens the heart and is the medium of remembering our traditions because our traditions make you merciful towards each other. Therefore, if you act on it, you will get guidance and find success. And if you leave it you will be deviated and get destroyed. Therefore take benefit from our traditions and I guarantee that you will find success.'6

Surely acting on the traditions of the Imams (a.s.) is not possible without Allah's guidance and good fortune. Gatherings and assemblies organised for the remembrance of the Imams (a.s.) is one medium to achieve this guidance and good fortune. In reality remembrance of the Imams (a.s.) is food for the heart and soul. For, Allah has made Mastership and love of the Imams (a.s.) a foundation for the enlivening of hearts. Hence, one who wishes to keep his heart alive should keep Mastership alive in his heart.

Imam Sadiq (a.s.) asked Fuzail:

تَجلُسون وَ تَتَحَدَّثُون؟

'Do you sit and narrate traditions for each other?

Fuzail replied: Yes.' Imam Sadiq (a.s.)

إن تلك ألمجالس أحبها فأحيو أمرنا يافضيل ! فرحم الله من أحيا أمرنا

'I like such gatherings. Then O Fuzail, keep our affairs alive. May Allah have mercy on the one who keeps our affairs alive?'

يافضيل من ذكرنا أو ذٌكرنا عنده فخرج من عينه مثل جناح ألذباب غفر الله له ذنوبه ولو كانت أكثر من زبد ألبحر

'O Fuzail, one who remembers us or our mention is made in his presence, then if tears flow from his eyes even to the extent of the wing of a fly, then Allah will erase all his sins even if they are to the extent of the foam of the ocean.'7

This crying may be due to intense love and restlessness of the heart or due to severe grief at separation from Imam al-Ghaib ( a.t.f.s.) or due to strong attachment to, and Mastership of Ahlul Bayt (a.s.). Regardless of the reason, crying purifies the heart and washes away the sins, no matter how sinful he may be.

Imam Ridha’ (a.s.) says

ومن ذكر بمصابنا فبكى وأبكى لم تبك عينه يوم تبكي العيون، ومن جلس مجلسا يحيى فيه أمرنا لم يمت قلبه يوم تموت القلوب

'One who remembers our calamities, then cries and makes others cry, his eyes will not cry on the day, when other eyes will be crying. Anyone who sits in the gathering wherein our affairs are enlivened, his heart will not die on the day when other hearts will die.'8

Notes

1. Mikyalul Makarim, Vol. 2, Pg. 358

2. Mikyalul Makarim, Vol. 2, Pg. 443-444

3. Kamaluddin, Chap. 45, Tradition 43

4. Bihar al-Anwar, Vol. 1, Pg. 200

5. Usul al-Kafi, Kitabul Imaan wal Kufr, Chap. of 'Necessity of Allah's remembrance in all gatherings', Tradition 2

6. Usul al-Kafi, Kitabul Imaan wal Kufr, Chap. of 'Discussion with brothers', Tradition 2

7. Bihar al-Anwar, Vol. 44, Pg. 282, Tradition 14

8. Bihar al-Anwar, Vol. 44, Pg. 278, Tradition 1

5. Knowledge

Learning and imparting the knowledge of Imams (a.s.)

From the preceding pages, we have learnt the superiority of enlivening the affairs of the Ahlul Bayt (a.s.). Now it follows that we learn one of the best ways of acquiring this virtue, which the Imams (a.s.) themselves have determined for us. Indeed this is one of the most important necessities and a sign of Imam's (a.t.f.s.) recognition in his occultation

Imam Ridha’ (a.s.) declares:

رَحِمَ اللهُ عَبْداً أَحْيا أَمْرَنا

'May Allah have mercy upon the slave who enlivens our affairs?'

Hirvi who is the narrator of this tradition asked Imam (a.s.), 'How can we enliven your affair?' Imam (a.s.) replied:

يتعلّم علومنا ويعلّمها الناس ، فإنّ الناس لو علموا محاسن كلامنا لاتّبعونا

'Learn our knowledge and teach it to the people. For certainly, had the people known the goodness of our statements, they would have surely obeyed us.'1

Thus the emphasis is on learning and disseminating the knowledge of Ahlul Bayt (a.s.) and our approach to this crucial task can be accomplished by referring and stating their traditions. Imam Sadiq (a.s.) advised his Shias:

تلاقُوا و تحادثوا العلم. فإن الحديث تُجلى القلوب الرانية. و بالحديث إحياءُ امرنا. فَرحم الله من احيا امرنا

'Visit each other and discuss the concepts of knowledge with each other. With the medium of traditions, hearts become pure and our affair is enlivened. May Allah have mercy on the one who enlivens our affair?'2

Knowledge that emanates from the Ahlul Bayt (a.s.) is the only real and correct source of knowledge. This knowledge makes man pure and helps him attain true prosperity and good fortune. At the same time, this knowledge has in it, tremendous magnetism that attracts the hearts of the pure ones towards the Ahlul Bayt (a.s.). If the tradition of the Ahlul Bayt (a.s.) is conveyed to the people correctly, people will see the wisdom, beauty and freshness that is extremely striking when compared to the speech of others. They will find the tradition of Imams (a.s.) penetrating their hearts like the speech of no other mortal.

They will realise that traditions of Imams (a.s.) appeal to human nature (fitrat) and are in conformity with it. When they absorb these points, they will be drawn towards the personalities who have narrated these traditions. Is there anything better than inviting people towards these personalities so they can examine their sayings and teachings and understand their status vis-à-vis other leaders of the world?!

Therefore the Shias must always be in search of tradition of the Imams (a.s.) and after learning them, must teach others and invite the m towards the teachings of the Imams (a.s.). This is one of the most important duties of the Shias, more so in the time of occultation. Indeed there cannot be anything better for the Shias because the period of occultation will be marked with indifference (towards faith), as a result of which irreligiousness will envelope the people. Consequently no one will be safe from doubt and skepticism. Imam Ali Naqi (a.s.) reveals:

'If during the occultation of our Qaim, there were no learned scholars who call the people towards him and guide them towards him and defend the religion with divine arguments and save the weak servants of Allah from the traps of Shaitan and his rebellion and from the traps which are laid by enemies of Imams (a.s.) (in the path of guidance of people), certainly no one would remain except that he turns away from the religion of Allah. Those who hold the reins of the hearts of the weak Shias, are like the sailors who guide their ships by controlling the steering wheel. These are the best people in front of Allah.'3

In this tradition, Imam (a.s.) has very explicitly outlined the duties of the learned at the time of occultation. The learned should more than anything else invite the people towards Imam-e-Ghaib (a.t.f.s.).This duty can be performed by enlivening his remembrance, announcing his virtues and narrating traditions regarding Imam Asr (a.t.f.s.). This is a very crucial task entrusted by the Imams (a .s.) to the learned in occultation, and anyone who treasures the Mastership of Ahlul Bayt (a.s.) cannot ignore this task.

The scholar at the time of occultation should not invite the people towards his own devotion, virtues, and recognition. Rather he should be like a bridge over which friends of Imam (a.t.f.s.) can traverse and reach their desired destination, i.e. the Mastership and recognition of Imam (a.t.f.s.).

Attachment and friendship with Imam-e-Asr (a.t.f.s.) is not in need of any medium, that any one may invite the people towards himself on this pretext, and present his own greatness in front of them before the greatness of Imam (a.t.f.s.). The role of the scholar is in kindling the light of love and Mastership of Imam al-Asr (a.t.f.s.) in the heart of the one who has forgotten his master - the bestower of bounties upon him is perplexed and in a state of confusion, searches for an asylum running from pillar to post.

By reminding such a conf used person of his Imam (a.t.f.s.), narrating about him (a.t.f.s.) and kindling his recognition, the scholar will introduce the light of Imam's (a.t.f.s.) remembrance in the heart of that misguided person and the latter will then be able to traverse the path towards Imam's (a.t.f.s.) recognition. Removing doubts and obstacles is the duty of the scholar, but rectification and changing the condition of the heart is the work of Imam (a.t.f.s.) himself. The true scholars should find these characteristics in themselves and feel privileged about it, because in that condition they will be the best creatures in front of Allah.

Notes

1. Bihar al-Anwar, Vol. 2 Pg. 30

2. Mikyalul Makarim, Vol. 1 Pg. 320

3. Bihar al-Anwar, Vol. 2 Pg. 6


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