Alhassanain(p) Network for Heritage and Islamic Thought

The Fifteenth Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

إِنَّ الَّذِينَ اتَّقَواْ إِذَا مَسَّهُمْ طَائِفٌ مِّنَ الشَّيْطَانِ تَذَكَّرُواْ فَإِذَا هُم مُّبْصِرُونَ

Verily those who guard (themselves against evil) when an evil thought from Satan afflicts them, they become mindful (of God and get awakened) then lo! They see (aright). (Sura al-A’raaf, 7:201)

Last evening our talk dwelt on the second aspect of Isti’adha, Tadhakkur. Today we shall discuss some more meanings of Tadhakkur in respect of the fears created by Satan.

There is a tradition of the Prophet (S), the authenticity of which is universally accepted by all the schools of thought. The tradition has also been quoted very much. The Prophet (S) has said, “Actions are of three types: the actions of righteous guidance, the misleading actions and the actions that are mid way between the first two categories.”

The Things That Are Definitely Good: The Actions of Righteous Guidance

Whatever thoughts come to the mind of a person whether to perform an action or not, depend on the consideration of the three categories of actions mentioned above. If it is sure that the action that a person is about to perform is certainly good, and to his righteous advantage, then pure feelings will develop in his heart. He will get the urge to go ahead with the performance of the act. If you have such feelings about any act that you wish to perform, and you are sure that it is a hundred percent virtuous deed, and you don’t have the slightest doubt or fear about its veracity, then you must go ahead doing it with full determination and firmness. Such actions are deemed obligatory to be performed tacitly.

Actions That Are Definitely Wrong: The Misleading Actions

If you get the thought of performing an action about which you are certain that it is satanic, and you know that it’s performance might cause unrest, despite the urge to go ahead with it, you must have access to Tadhakkur and abstain from doing it. Because of your awareness of Allah (S.w.T.)’s Commandments, if you consider doing such acts as prohibited, it will be a befitting precept in total consonance with the words “…fa idha hum mubseroon” (…then lo! They see aright) (Sura al-A’raaf, 7:201).

When There Is A Doubt About Acts: Whether Righteous Or Prohibited

The third type of actions is about which one is not sure whether they are righteous (Rahmani) or wrong (Shaitani). There are certain lawful acts about which we have doubts in our minds. We have to arrive at a decision whether to perform them or not.

Those who are perfect in piety, are the choicest in the reckoning of Allah (S.w.T.). Their intuition tells them whether an act is really good or not. Their vision is so powerful that they have a clear understanding of what act is Rahmani and which is Satanic. But such men of high piety are few and far between.

Care is the Guarantee of Deliverance

Those who are in the lower rungs of the roster of men of piety, they too draw benefit from Tadhakkur and don’t decide to perform an act till they are sure and confident that it is righteous (Rahmani). They will not do it till they are doubly sure howsoever attractive it might seem to them. They are conscious that performing the act, ignorantly, might harm their faith. Therefore it is said, “Qif indash Shubh - When you have a doubt about an act being Rahmani or Satanic, better wait!” The morsel about which one has doubt whether it is halal or Haram, he should rather wait till he makes it sure.

The Touchstone

In the Islamic Shari’ah there are clear-cut norms for removing doubts and fears and for arriving at the righteousness or otherwise of acts. These norms must be brought to the knowledge of people of piety that they can abide by them. The standard set by the revered and Infallible personalities is: Every act that is to satisfy the psyche of the person will be Satanic. And the act that is contrary to his desire will be righteous and Rahmani.

There are certain acts towards which the psyche is attracted. For example: A person has to go on a journey that is not against his liking, but he doesn’t know if the action has the approval of Allah (S.w.T.) or not. Or perhaps Satan is instigating him to go on the trip. Sometimes the man is inordinately attracted to take a journey. In such a situation he should realize that the initiator of the idea is definitely some satanic thought that wishes to involve him in some Haram act or at least to deprive him of a legitimate act.

When you feel that your conscience is not willing to perform some act, then it is a Rahmani instinct, you must go ahead in performing it.

Another thing should not remain hidden that this standard is not for everyone. Because mostly people are inclined towards human desires and these realities have nothing to do with them.

Istikhara, Or Augury, Guides in Situations of Doubt

It has been narrated that when you are at the cross-roads, and do not know which is the righteous (Rahmani) way and which is the wrong one (Shaitani), then doing Istikhara (augury) with Allah (S.w.T.) that the righteous path can be determined.

Istikhara, or augury, is talab al-khair min Allah (S.w.T.) (Seeking good from Allah (S.w.T.)) saying, “O Allah (S.w.T.)! I am in doubt. I don’t know if there is Your approval for my doing this task or not. With Your Munificence make evident Your guidance in the matter.”

This is a situation of prayer, and in Istikhara always there is a strong element of prayer to Allah (S.w.T.).

Some People Misunderstand Istikhara

Muslims have adopted a bad habit that they started using Istikhara for matters connected with monetary benefit. This, truly, is not istikhara. Istikhara, in fact, is a prayer by virtue of which a person seeks Allah (S.w.T.)’s wish if performance of a particular act would be in his best interest or not.

Imam Husayn (a.s.) does Istikhara at the Mausoleum of The Prophet (S)

Imam Husayn (a.s.) went to the mausoleum of his grand father, the Prophet (S) and after much grieving entreated Allah (S.w.T.), “O my Sustainer! You know I am practicing, amr bil ma’ruf and nahi ‘anil munkar, treading on the righteous path and denying the prohibited. In this matter kindly give me guidance.” Then the Prophet (S), with Allah (S.w.T.)’s orders, informed Imam Husayn (a.s.) that he had to proceed towards Karbala.

It is better we quote here Imam Zayn al-’Abidin (a.s.). He says in one of the supplications in Sahifa as-Sajjadiya:

“O Allah! Whenever my heart is confused with two thoughts. One thought for performance of an act that might be approved by You and the other, perhaps, not to Your liking and instigated by Satan. Then O Allah! Mould my determination and decision the way You approve of!”

Istikhara With the Sibha or Through the Holy Qur’an

If prayer dispels your doubts and confusion, it is very well. Otherwise, you are within your rights to do Istikhara with the Sibha (rosary) or from the pages of the Holy Qur’an. But there are two conditions for doing this. One is that you must be in a state of supplication while doing the augury (Istikhara). The other condition is that you can correctly understand the meanings of the verses of the Qur’an when doing Istikhara through its pages. One should also be in a position to interpret the correct purport from the meanings.

Strange Stories About Istikhara

In Isfahan an important person suffered from measles. After treatment he was put on a strict diet regimen. He was particularly warned against over eating. During his period of convalescence he was invited at the place of a leading cleric. When the table was arranged with numerous types of mouth -watering dishes, the person’s mouth started watering. But he also had the fear that if he went against the regimen and ate well, it might be harmful for him. He also thought that if he didn’t eat properly, the host might feel bad. He therefore did Istikhara from the Qur’an. He saw the 69th verse of Sura an Nahl when he opened the book:

ثُمَّ كُلِي مِن كُلِّ الثَّمَرَاتِ فَاسْلُكِي سُبُلَ رَبِّكِ ذُلُلاً

Then eat of all the fruits and walk thou in the ways of Thy Lord submissively… (Sura an-Nahl, 16:69)

This verse relates to the honeybees that received revelation to eat from all the fruits and manufacture lot of honey. The person interpreted from the verse that he had the permission to eat. Since he was on a strict diet for many days, he enjoyed all the sumptuous fare with great relish. The excess of eating resulted in deterioration of his condition and he had to go straight to his grave from the party!

After this event when there was a discussion about Istikhara, one scholar said, “The verse seen during the Istikhara pertains to the honeybees that pick up a little nectar from each flower. If the person had also tasted a little from each of the dishes served, and not eaten like a glutton, he would have suffered no harm.”

The purpose of relating this tale is to impress on people that doing Istikhara and interpreting the meaning and purport from the verses is not easy. This can be done only by the learned.

The Purpose of Revelation of the Holy Qur’an is not for Istikhara

The Holy Qur’an is not revealed for the purpose of Istikhara but for the understanding of Allah (S.w.T.) by His creatures and for inculcating the high moral values. Its purpose is not to show to the reader whether any worldly actions are beneficial to him or not. Such reference to the Book is not Istikhara; but it is soothsaying.

The standards prescribed for us to judge the veracity or usefulness of acts has to be understood properly and to be acted upon implicitly. Every matter that appears burdensome on the baser instincts of a person is Rahmani, legitimate. Spending in the way of Allah (S.w.T.) doesn’t make a person poor, although his instinct asks him to take care while making such expense!

With the compliance of aforementioned conditions, we are not in opposition to access to Istikhara. After every compulsory prayer we supplicate, “O Allah (S.w.T.)! With your Munificence and Grace guide me!” This supplication should be made with the single purpose of asking for His Grace. In fact one should pray to Allah (S.w.T.) thus, “O Allah! Keep me safe from perfidy and shame! O Allah! Prevent me from the influence of evil thoughts and keep me under Your protection”.

Doing Soothsaying from The Holy Qur’an is Not Proper

Such Istikhara and soothsaying from the Qur’an that is for the purpose of predicting the future are not permissible. For example: When a mother has to get her daughter wedded, gets an Istikhara to ascertain how the girl’s future will be. For this purpose she goes to a venerable person. He predicts that the future for the marriage is not going to be good. The mother then worries. Then she goes to another person. He predicts that the match is good and augurs well for the future. She is now confused. She thinks how the same thing could get diametrically opposite result when she asked for a Istikhara for the same.

She must therefore seriously think about the premise on which she sought such a prediction. She should seek the answer from the sacred Shari’ah.

Publications about Istikhara

Allama Majlisi has written a treatise “Mafatīh al-Ghaib” in which he has entered a collection of traditions about Istikhara. Other scholars too have published essays. Even then people are ignorant about the true facts.

Allama Majlisi, in the beginning of the book, has written about the merits of Istikhara and the need for it. He quotes some narratives to prove that one has to seek Allah (S.w.T.)’s help in all matters.

Types of Istikhara

For every task that you undertake, you should seek Allah (S.w.T.)’s support and pray for good end to your efforts. Whatever the end result, remain consigned to Allah (S.w.T.)’s wish.

After seeking Allah (S.w.T.)’s support, rivet your attention to your heart and act according to the signal you get from there.

After seeking Allah (S.w.T.)’s support, consult some sagacious Mu’min and act on the matter according to his advice.

Do Istikhara through the Qur’an, the rosary, through chits or marble like balls.

The Allama says that, “In several traditions there is a pointer towards the first type of Istikhara. Several other scholars, like Shaikh Mufīd, Allama Tūsi and Ibn Idrīs are hesitant about the fourth type of Istikhara. But, since there are traditions in support of all the four types of Istikhara, we cannot reject any of the four methods. Any way, the first three ways of doing the Istikhara are very appropriate, which in our times are almost defunct.”

Several youths came during their examination times and want a Istikhara to be done whether they stand a chance of passing the examination or not. In brief, we want to mention about the edict of Shari’ah in such matters. We request you to communicate these words to others in your circle that people better shun their wrong ways and do not pollute their faith with silly habits.

Clear Warnings about Istikhara

About Istikhara all schools agree that the Prophet (S) has advised that this should not be avoided for any small or big task.

Amir al-Mu’minīn (a.s.) says, “During my journey to Yemen, on which I went on the orders of the Prophet (S), besides other instructions, he said, ‘O ‘Ali! During this journey never forget to see the Istikhara at every stage.’ One who does Istikhara will never have troubles nor one who consults others will ever repent.”

Every Imam has exhorted his successor about the Istikhara as he has done about the recitation of the Qur’an.

This Istikhara about which so much has been said is not just seeing the odd and even of the beads of the rosary. But the purpose is to seek good from Allah (S.w.T.) (Talab al-khaira min Allah). In every task that you do, you must seek Allah (S.w.T.)’s help and pleasure!

There are several traditions about the method and prayer for Istikhara. One is that for routine works, one should say seven times, “Astakhair Allah berehmate khairat fi aafiah”.

For important matters like travel, business deals or surgeries repeat the same words a hundred and one times. If the words are said in a state of prostration, it would be better. And if the words are repeated in the prostration after a optional prayer, and better after the optional prayer following the mandatory morning prayer (Fajr).

In another tradition it is narrated from Imam Zayn al-’Abidin (a.s.) that the words of Istikhara should be repeated ten times for routine matters and two hundred times for important matters like journeys, Umrah etc.

People have been very strongly advised to seek help in their matters from Allah (S.w.T.) in a state of prostration. That is the time when one is nearest to Allah (S.w.T.). If men make this their habit and practice, and never divert from it, then all actions will be felicitous. If a person has any doubt about this, he should study in depth the methods for removing the doubts recorded in the pure Shari’ah.

Suggestions for Removing Doubts

The best suggestion is that which is in according to the Nass (categorical order) of the Qur’an, and that is not to take advise from any person other than one falling in the four following categories:

1. Wise, shrewd and far-sighted. It goes without saying that seeking suggestions from foolish persons will be futile.

2. One who is religious and pious. Seeking suggestions from a faithless and careless person is not desirable. When a person doesn’t care for Allah (S.w.T.), how one can expect that he would care for ordinary mortals?

3. One who is your friend and well-wisher. A person who is one’s adversary cannot give advice in your interest.

4. A person who is your confidante and will not disclose about your matters to others.

If any person has all the four qualities, he can always be consulted on important matters. Allah (S.w.T.), from whom you have sought help in your matters, will convey to you through the advice of the person of your choice about the best course you must adopt in your matters.

The Holy Imams (a.s.) Used to Take Advice

Allama Majlisi quotes from Imam Ridha (a.s.) that he said, “My revered father, Imam Mūsa Ibn Ja’far as-Sadiq (a.s.), despite being of the highest intellect, used to consult with his slave occasionally. For example: Whenever he embarked on some important task, he used to seek the advice of the clever slave. If performance of that task was advisable, he would go ahead with it.”

“The Imam was once asked by some one, ‘Although you are the Imam of the times, you are taking advice from a slave! Being the Imam you should have knowledge of everything.’ He replied, ‘what do you know? Is it not possible that Allah wishes to enlighten me about certain matters through his mouth?’”

Whenever one is in a doubt and confusion about matters, he should act in accordance with Allah (S.w.T.)’s injunction in the Holy Qur’an and the sayings of the Prophet and the Imams (a.s.).

Istikhara Through Chits

At times when no advice is available or the available advice doesn’t agree with that given by other equally competent persons, For example: you have taken the advice of a person keeping in mind the four established norms and he approved of your contention. The same matter, when referred to another person of the same competence was not approved by him. In such an event, to remove the doubt and confusion, you will have to follow the following procedure:

Take six equal pieces or chits of paper. On each chit write, “Bismillahir Rahmanir Raheem. Khairum minal laahil hakeem li fulaan bin (or ‘bint’ instead of ‘bin’ for a woman) fulaan (write your and your father’s names in place of the 1st and 2nd fulaan).” Then on three of the chits write, “’If’al” (meaning ‘do!’) and on the remaining three write, “la taf’al” (meaning ‘don’t do!’).

Keep all the six chits under the prayer mat and offer two rakaat of Istikhara prayer. After the salutation or during the last prostration of the prayer recite a hundred times the following words, “Asta-khiru llaahi birahmatihi khairat fi ‘aafiya” Now that the prayer is complete, retrieve the chits from under the mat and shuffle them. After this exercise pick the chits one after the other. If on three consecutive chits it is inscribed, “If’al”, then it is very good and you can go ahead with the performance of the task you intend to. If three consecutive chits have written on them, “La taf’al”, then you will have to abstain from doing the task. If you have picked up five chits, one after the other, alternatively with the inscription of “If’al” and “la ta’fal” alternately in that order, then if three of the five chits have written “If’al” on them, then you must go ahead with your task. But if three of these chits have inscribed on them “La ta’fal” then you must refrain from performing the task.

It is better if the chits are of the same paper, of the same color and of the same dimension.

If a person doesn’t have time for the Salat al-Istikhara and the prayers mentioned above. Then, if he has good comprehension of the verses of the Holy Qur’an, and is capable of interpretation of the verses, in relation to the task for which the Istikhara is being performed, he can as well make access to the Qur’an for his augury.

Shaikh Tūsi (r.a) has narrated in his book “Tahdhíb” that Yasa Bin Abd Allah al-Qummi came one day to Imam Ja’far as-Sadiq (a.s.) and said, “I intend to perform a task but I am unable to arrive at a firm decision for or against doing it.” The Imam (a.s.) said, “When you stand up with the intention of prayer, then think what your heart feels about the matter. Act on that; because that is the time when Satan is the farthest away from the man. Or you can open the pages of the Holy Qur’an at that time and act according to the interpretation you derive from the verse that meets your eyes.”

Doing Istikhara for Others

The practice of our times is to write nek (Farsi for “auspicious”) or bud (unfavorable) on the Holy Qur’an, or we approach a scholar for doing the Istikhara. Allama Majlisi says that even for the sake of example we don’t have any tradition of the Prophet (S) or the Ahl al-Bayt (a.s.) that a Shi’ah went to any Imam (a.s.) for the purpose of Istikhara. Therefore, there is no precedent that can be quoted in support of our practice in this matter. There are certain clerics who don’t agree to do Istikhara for others. But Allama Majlisi and some other scholars approve that those who cannot do the Istikhara themselves, can nominate another capable person as wakīl (representative) to open the Holy Book and do the Istikhara for him. The condition is that the person who opens the Book should be in proper physical condition at the time and is conversant with the meanings of the verses of the Qur’an.

Many jurists consider istikhara as not legitimate. They say that there is no need to do the Istikhara and one must act and trust his affairs to the Will of Allah (S.w.T.).

The conclusion is that we shall seek good (khair) from Allah (S.w.T.) in our affairs and that is the crux of Istikhara.

The Sixteenth 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 or Trust in Allah (S.w.T.) Essential Part of Practicing Monotheism

The topic of Tawakkul is one of the most important of the aspects of the religion of Islam because the essential part of monotheism is absolute trust in Allah (S.w.T.). In other words a Muslim is one who seeks succor only from Allah (S.w.T.) for deriving benefits and warding off of losses. In fact this is the meaning and purport of la ilaaha illallah (S.w.T.) wa laa hawla wa laa quwwata illa billaahil ‘Alliyil Adheem. Hawqala or saying laa hawla wa laa quwwata illa billah is the key to the Heaven and the practical expression of monotheism by the believer. Thus it is the expression by the person that he is not an independent entity who has to depend on Allah (S.w.T.)’s wish in all matters. It is his duty to believe in the Musabbib al-asbaab (the Causer of causes), that is Allah (S.w.T.), the Creator of the Existence.

He should realize and believe in the fact that with the utterance of a single word, “Kun”, became the cause of creation of the creatures in the Universe. He should also have belief in the fact that the very existence of the universe is the miraculous phenomenon of the Musabbib al-Haqeeqi or the real doer of things and the absolute Creator, that is Allah (S.w.T.) and not something that evolved by itself.

Dependence on Allah (S.w.T.) for the Success of the Tasks That One Strives to Do

Man must strive to achieve objectives but he must leave the success or failure of his efforts to Musabbib al-asbaab. The source of strength for the worldly gains or losses and the rewards in the Hereafter for the person should be the absolute trust in Allah (S.w.T.). His faith about the worldly affairs should be that if Allah (S.w.T.) wished he would certainly be successful in his efforts. About the rewards of the Hereafter, he should always remember that he has to abide by Allah (S.w.T.)’s commands implicitly and trust in His beneficence.

Allah (S.w.T.) commands that man must strive for his worldly affairs, but he should be away from greed and avarice. He should definitely make efforts to acquire the worldly comforts but he should not go near prohibited things. When a person’s attorney wants him to bring all his documents to the court, can he refuse to do that? When he has thought that he is incapable of handling his case himself, he has retained the attorney. Then he has to trust him and proceed according to the advice tendered by him.

Essential to Have a Wakil or Attorney

O man! You are helpless and cannot be successful in this world nor in the hereafter on your own! If you have trust in a power, then in times of trouble you will not be shaky because your Wakil is there to help you.

Don’t you recite in a supplication after your daily prayers (Ta’qeeb) the following words: “Tawakkaltu ‘alal hayyil ladhi la yamoot” (I trust my affairs to the Ever Living and Undying Allah).

He is the Greatest Wakil and the best help - Ni’m al-Wakil, ni’m al-Mawla wa ni’m an-Naseer.

Satan Runs Away From The Mutawakkil or the One Resigned to the Will of Allah (S.w.T.)

It has been narrated that when a person stirs out of his house in the morning, the satans will be waiting for him at the threshold. But when he steps out of the house and says, “Aamantu billahi tawakkaltu ‘alal laahi – I believe in Allah and I place my trust on Allah.” Then the satans will slink away.

These words can be said in any language, it doesn’t matter. The words are a support for the heart and surety for the life of the person. It is a fact that if you trust your Wakil, He is Omnipotent and can keep away from you all difficulties and hardships. He will help you get all the profits that He deems are legitimate. There is none more generous and powerful than Allah (S.w.T.).

Ibn Zubair’s Rebellion After the Event of Karbala

At this juncture I remember a tradition quoted in the Usūl al-Kafi. Abdullah Bin Zubair, who was one of the sworn enemies of the Progeny of the Prophet (S), and even in the sermon of the Friday prayers he avoided saying the Durood (benediction) on the Prophet (S). When people protested against this practice, he said, “Benediction on the Prophet (S) is void without reference to his progeny. But if I refer to his progeny in the sermon, then many will lose their necks!”

Coming back to the main subject: after the event of Karbala, Abdullah bin Zubair rose in rebellion in Mecca al-Mukarrama and made a claim for the Caliphate. Some groups from Iraq joined him and slightly improved his strength.

The accursed Yazid, who was looking for an opportunity that some one raised his voice to give a justification for his harassing the people with an iron fist. Abdullah bin Zubair gave him this opportunity by claiming control over the Hijaz.

Yazid then sent Muslim bin Uqba and Haseen bin Namīr with a huge force towards Hijaz and asked them to go via Madina al-Munawwara and make a general massacre there to the maximum possible extent.

Imam Zayn Al-’Abidin and a Saintly Personality

On one hand there was the scheming of Ibn Zubair and on the other Yazid’s hordes. It was only after a few days of the tragic events of Karbala that Sayyid as-Sajjad (a.s.) had returned home to Madina. He was very worried of the developments and expressed his fears to Abu Hamza on the matter in the following words: “I emerged out of my home and reclined on this wall (perhaps, by wall he means the ramparts of the city of Madina). Suddenly I noticed a person clad in two pieces of white cloth that stood in front of me and said:

“‘Ali bin al-Husayn! What is the reason that you look worried? Are you worried because of worldly difficulties? If such is the case, you should not worry because Allah is the sustainer and gives livelihood to all.”

I replied, “I don’t have any care for the world!”

The man asked, “Then, are you worried for the Hereafter? Then this matter too is not to worry about! Allah’s promise is true and He will support you!”

“I am not concerned about the Hereafter either!” I replied.

“Then why do you look worried?” the man asked.

I said, “I am worried about the intrigues of Ibn Zubair.”

The Imam (a.s.) was worried because of the machinations of that sworn enemy of the Ahl al-Bayt (a.s.) and the attack of the hordes of Yazid. The third fear, which was not unfounded, was the attack by Hajjaj on the orders of Abdul Malik.

The person laughed and said, ‘Have you seen anyone who trusted Allah, and Allah has not helped him? Have you ever seen a person who has spread his hand to Allah for help and Allah has sent him disappointed?”

The Imam (a.s.) said, “No!”

And the person disappeared from the view!

About this event Allama Majlisi says, “It was either a saintly personality, an angel or Hadrat Khidr (a.s.)”

Speaking for the Tranquility of the Heart

Allama Majlisi says that such conversations are in no way a remark on the high status of the Imams (a.s.) but are manifestations of Tadhakkur and spiritual reminder of Allah (S.w.T.)’s Wish to put the Imam (a.s.)’s heart at ease.

One example is that when an erudite scholar’s son expires, people tell him to be patient that Imam Husayn (a.s.) too lost his son in the prime of youth. This is Tadhakkur. Sermonizing or moralizing is done irrespective of the age of the person who is the subject of this. The person who moralizes can be raw and young and the person he talks to could be highly learned and old! Sometimes it does happen that a child says something and an old and learned person draws benefit from the Tadhakkur of the infant!

Imam Husayn (a.s.) Talks to ‘Ali Akbar

You must have heard that Hadrat Imam Husayn (a.s.), at one of the stages on the journey to Karbala woke up uneasily from his sleep. ‘Ali Akbar said, “O father! What is the reason that you are disturbed?” The Imam (a.s.) replied, “I heard a herald announce that this group is advancing towards their death! This journey is for martyrdom and killings.” ‘Ali Akbar asked, “O father! Are we on the side of righteousness?” The Imam (a.s.) replied, “Definitely! We are on the side of the right!”

‘Ali Akbar rejoined, “If we are the travelers on the path of righteousness, then how good it will be that we sacrifice our lives in the cause of Truth!”

Such words of wisdom from the mouth of the young son soothed the nerves of the Imam (a.s.) and he prayed to Allah (S.w.T.) to enable the youth to be Righteous!

The Seventeenth 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 Result of the Knowledge, Circumstances and the Actions of an Individual

The scholars and researchers are of opinion that Tawakkkul results from three things: the knowledge of the person, his circumstances and his actions. We shall talk about all the three aspects.

Knowledge: As long as a person is not learned, Tawakkul will not be in him. This will depend on three things. The first is Yaqeen or firm belief. The person should have absolute belief on Allah (S.w.T.)’s unfathomable power that He is “’Ala kulli shayyin Qadeer (all things are in His power) and “Qaadir ‘ala kulli shayy” (wields power over all things). The most difficult tasks that man is unable to perform with all his capabilities, are very easy of accomplishment by Allah (S.w.T.). Nothing is there that is not in His Reach.

Wisdom and Kindness on Men

Yaqeen: Secondly, yaqeen or faith is imperative that Allah (S.w.T.) is ‘Aalam as-sirr wal-khafiyyat, He has knowledge of the manifest and the hidden. In other words, He is Omniscient.

Muntaha ash-shafaqat ‘ala ibaadihi: Thirdly, the person should have the firm belief that Allah (S.w.T.) is utmost kind on His creatures. Mu’min is near and dear to Allah (S.w.T.). The instinctive love that a mother has for her child is also from Allah (S.w.T.). Allah (S.w.T.)’s love for His creatures is thousands of times more than a mother’s love for her child. In fact, his love for the creatures is unfathomable. He is the Sustainer; He creates, trains, and loves those He has brought up with care. Many examples can be cited about this. But now we are quoting one narration from Hayat al-Qulub of Allama Majlisi:

Hadrat Nuh (a.s.) cursed his disobedient people. As a result of this curse, all the infidels got drowned in the flood. One angel came to Hadrat Nuh (a.s.). Hadrat Nuh (a.s.) was a potter. At the time when the angel came to him, he was busy on the potters-wheel making goblets and tempering them on fire. The angel bought all the goblets from Hadrat Nuh (a.s.) and started breaking them one after another. Hadrat Nuh (a.s.), surprised and upset, asked him why he was breaking the goblets. The angel said, “What right you have over the things that I have already paid for?” Hadrat Nuh (a.s.) said, “Don’t you know that I had made the goblets with my own hands?” The angel rejoined, “You have only made the goblets, you have not created them! Even then you are upset at my breaking them. When you got so many creatures drowned in the floods, would not Allah (S.w.T.), the Creator, have felt upset and sad!” At this, as is quoted in ‘Ilall ash-Sharay’i, Hadrat Nuh bowed down his head and wept so much that he was given the name of Nuh (one who wails) because of this.

The Prophet (S) Never Cursed Anyone

Allah (S.w.T.), therefore, is very kind on His creatures because, one who is the provider of sustenance has lots of love for those whom He brings up. Allah (S.w.T.) expresses His displeasure on one of His closest Prophets (a.s.) as to why he had cursed his people and caused their destruction.

The greatness of the Last of the Prophets, Hadrat Muhammad (S.), can be judged from the fact that he never cursed anyone throughout his life. He is therefore, Rahmatan lil ‘Aalameen or Blessing for all the Worlds! If he had cursed the infidels and polytheists, they would have all perished.

An Example of Godly Affection

One day the infidels caused so much hurt to the Prophet (S) that he fell unconscious, and blood was flowing from his face and head. Someone informed Hadrat Khadija (s.a.) that her husband was assaulted by his enemies and caused him grievous injuries. They were wondering whether she would find him alive or not. That day the angels came to the Prophet (S) and asked him his wish. The Prophet (S), who is a blessing for all the worlds, did not ask for the punishment of the infidels but, to the contrary, he prayed for them in the following words: “O Allah (S.w.T.)! Guide my people aright!” In addition to this, the Prophet (S) advocated for them that, “They are not aware that I am Your Annunciated Prophet. They are ignorant and I plead not to punish them!”

People Themselves Seek a Place in Hell

Don’t say that when the Prophet (S) is so forgiving, then why Allah (S.w.T.) had to create the Hell. The creation of the Hell is not contrary to Ash-shafaqat ‘alal ‘ibaad (compassion on the creation). Man himself flies away from the way of Allah (S.w.T.)’s love (Shafaqah) and rightly earns a place in the Hell.

إِنَّ اللّهَ لاَ يَظْلِمُ النَّاسَ شَيْئًا وَلَـكِنَّ النَّاسَ أَنفُسَهُمْ يَظْلِمُونَ

Surely Allah does not do any injustice to men, but men are unjust to themselves. (Sura Yunus, 10:44)

Allah (S.w.T.) loves them very much and keeps them warned repeatedly about the Hell through the verses of the Qur’an. He exhorts them to keep away from it. He also warns them against Satan’s tricks and that he is the open enemy of men.

In a nutshell, unless you realize that Allah (S.w.T.) is Omnipotent and Beneficent and has kindness and love for his creatures, you cannot achieve the state of Tawakkul.

Affection on a Kitten

In the Commentary, Ruh al-Bayan, it is said that someone dreamed of a pious person after his death and inquired about his condition. He said that one good turn had helped him very much. It was winter. In addition to extreme cold it was raining cats and dogs. In the state of extreme cold he noticed a kitten in search of warmth and shelter. It looked hungry and weak. He took pity on the kitten and picked it up and hid it in his coat of leather and took it home. There he fed the kitten and protected it from cold. When the weather improved, he freed the kitten. Allah (S.w.T.) had forgiven all his sins because of this good turn of his.

How much Allah (S.w.T.) must be getting pleased if one did such a good turn to a human being. There is another love much more superior mentioned in the Qur’an. That is the love for Allah (S.w.T.). Allah (S.w.T.) terms such persons His mahboob or the Beloved.

Therefore, the condition of knowledge is firm belief in affection for Allah (S.w.T.) and that, because of this affection Allah (S.w.T.) loves you.

Now the question is that despite all this why we don’t depend (Tawakkul) on Allah (S.w.T.)? Is there anyone more dependable than Him in our view? Do we know any personality who is wiser than, stronger than and kinder than Allah (S.w.T.)? When one’s Allah (S.w.T.) is so forgiving, why should he seek the affection of anyone else!

O Allah (S.w.T.)! Strengthen our hearts with the strength of belief that we make only you the focus of our expectations! Call only you in times of trouble and whenever Satan creates fears in our heart, we seek your protection! We keep trust only on Your support at every step in our lives. We mould ourselves into total Mu’minīn following the dictum of “if you are a mu’min do Tawakkul on Allah (S.w.T.)!”

What Satan Has To Do With Those Who Have Tawakkul Or Dependence On Allah (S.w.T.)!

If you consider your Sustainer, Allah (S.w.T.), as the reservoir of all your strength, and thereby become a person with Tawakkul, that is, total dependence on Allah (S.w.T.), then Satan dare not have access to your heart! Here we are reminded of the example of the king’s camp and the ferocious dog at its entrance. But one who is close to the king, will call from outside and orders would be given for his admittance. Similarly, if one has closeness with the Creator of the Universe, and has Tawakkul on Him, then his Isti’adha too will be acceptable and Satan will never come near him.

Friends of Allah (S.w.T.) Have no Anxiety from Satan

Men have several enemies. Whenever they become the people of Tawakkul, depending totally on Allah (S.w.T.), then all the enemies unite to oppose them. Confronting so many strong enemies is not easy. There is only one way of subduing them. That is Tawakkul (Dependence) on Allah (S.w.T.). When one depends totally on Allah (S.w.T.), then Satan’s fears and temptations would mean trifling to him. “The friends of Allah neither fear anyone nor do they face any sadness or misery”.

Blade of Dried Grass or Straw

Unfortunate are those hapless persons who have no place of succor. They are just like the blades of straw that fly around with the gusts of the wind. Satan will rest only after destroying such persons. In contrast to these, the one who is powerful has access to the Omnipotent Allah (S.w.T.), and only Allah (S.w.T.) is his succor.

Our lives are fast running out of time. We should not remain deprived of Tawakkul on Allah (S.w.T.).

Tawakkul on Allah (S.w.T.) is Necessary in the Hereafter Too

As it is necessary to Trust on Allah (S.w.T.) during our worldly lives, then, whatever is in store for us in the Hereafter too we shall have to depend on Allah (S.w.T.) for his Beneficence. For this Tawakkul is most important. Allah (S.w.T.) is the Master of all our affairs - in the grave, in purgatory (Barzakh), on Qiyamat (Doomsday) and we have to depend on Him in all these stages. It is Allah (S.w.T.) who brought us from nothingness to the world and has been our Guardian till the Resurrection (Ma’ad)!