Alhassanain(p) Network for Heritage and Islamic Thought

Parents and Children

Author: AlBalagh Foundation

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Table of Contents

Child's Wishes 4

Father's Wishes 5

Among the Mistakes of the Parents 6

Essential Differences 11

1- Obedience and Good Deed 12

2- Determination and Strictness 14

3- Spying and Monitoring 15

Points of Differences Between the Two Generations 19

Parents and Educational Affairs of Children 21

Child's Wishes

I am hoping that my father will not interfere in my affairs….I want him to give some kind of freedom to me.

I hope he will discuss with me on some important issues…not command me to do something with the sense of command…rather in a fatherly and kindly manner.

I hope he will remember his youth, while he is interrogating me or putting an eye on me.

I hope he will respect me in front of my friends and mates, as I used to respect him in front of his friends and relatives.

I hope he will understand that I have my condition and power, as he has his own condition and power, so that he will forgive me of the unintentional mistake I made.

I hope he will understand that I was created for a particular time, not his time; he should not make me his copy in everything.

I hope he will be just between me and my other brothers.

I hope he will take care of me, but without interfering in my personal affairs, he should be decisive to me without cruelty… he should be my adviser not my dictator… and that he should not regard my effort as nothing.

Father's Wishes

I hope that my son will be better thanme , and not only be my continuation.

I hope my son will achieve what I was not able to achieve in my life, and that his ambition and aspiration should be better thanmine .

I hope he will use my experiences, and not fall into themistakes I did, and that he will accept my advices.

I hope he will regard me as a sincere friend, so that he will reveal some of his secrets and problems to me… I hope I will be sincere and frank to him and likewisehe .

I hope he will understand that my anger at him - when he makes mistakes - is love, notretaliation or dictatorship.

I hope he will understand that my children are all equal in my sight and that I love them all, but it might be possible that I hate some habits in some of them and love some habits in others.

I hope I will gain the confidence of my sons and daughters, so as to open for me their hearts and tell me their problems… and that they will follow my guidelines because it is for their own good and interest.

These are hopes and ambitions of both the parent and the child, which explain the sincere hopes of understanding,reconciliation and building a strong relationship between the children, who love their parents and respect them, and the parents, who love their children and want good for them. But, it is compulsory for both sides to study the hopes and likes of the other side, in order to reach a good family relation, even though, not all these hopes represent all the children's hope….and, likewise, also not all the likes of the parent. It represents the key hopes, which if preserved by both sides, the relationship will be good and acceptable by both the children and parents.

The question here is that: Why is it that all these valuable comments remain only hopes? Whydidn't the parent try to fill the empty gap?And why are the children not helping their parents in building the bridge? …or why won't both sides open the door of dialogue in order to realize the hopes of the other side? Stopping the factors that prevent the achievement of these hopes, which if given much consideration by both sides, their goals will be achieved. Indeed, it is something practicable, it is not a miracle or something impossible.

Therefore, there is the need for both sides to understand the reality and the nature of the othersides feelings, his likes and dislikes. This is what we will discuss now:

Among the Mistakes of the Parents

It might be possible that some will put all the blame on the parents alone, because of the fact that they have much experience in life and that theywere expected to be forgiven and possess a wider heart and mind.

Based on these, we will not forgive children, upholding blames on them, when they go against the advice of their parents, especially if they know that they are not suppose to do what they did.

However, because the responsibilities of parents are great, we will look into the mistakes of parents, which if it is treated well, the gap between children and parentswill be filled .

Some parents treat their children very harshly, the way theywere treated by their parents as if they inherited this harshness. Here we are not going to discuss this matter and study the effect of our relationships for the future of the family's relationship. Rather, we want to tell these parents, who are fond of dealing with such negative relationshipsthat: Remember the effect and your hatred of the harsh treatment your parents used on you? How can a father, who lived in such a harsh condition and treatment, feel good to see his son in such a situation?

Is it good for a father to always shout and beat his children for a minor mistake, and to be talking in a wild and horrible voice in the house as if he is a small executioner?

Itis narrated that one day the governor of a province visited one of the caliphs and found him playing with his child. The child was climbing up the back of his father, the caliph. The governor was surprised at what he saw, to the extent that he couldn't hide his surprise, so, he asked the caliph: "Why are you doing so, Oh my lord?! "

Then, the caliph asked him, knowing that the governor was not treating his children in like manner, "How are you treating your children, my dear?" The governor answered: "If I enter my house, the one standing will sit down and the one talking will keep quiet." Then, the caliphsaid: "You are not illegible to be a governor, because by these actions, you are hurting your subjects."

Indeed, if one of the parents recorded his behavior and wild condition when he is upset, on avideo cassette and watch it when he cools down, he will feel ashamed at seeing himself in such a situation. He will refute the image in front of him, because he lost control of himself at that time. Thus, we must not do something, which we will be ashamed of, or it will make us seek an apology.

Is it that all ways are closed to us - that - wecan't find a suitable method of controlling our children without using force or abusive language? Wise peoplesay: "The last medicine is force." Why is it that our first medicine is force?! Whycan't we use the steps before it,may be it will bring the required result? Why are we using force first? Did we exhaust all the other simple methods? It might be possible that looking at (the children) with the sense of showing disability with their action might prevent them from committing mistakes in the future.And maybe talking to them with a soft voice might make them refrain from exceeding limits in the future.

Why are we dragging our children to be angry with us always due to our bad relationship with them? Why are we training them to be harsh with others without their will? This may have an effect in their relationship with their children in the future. Have we ever perceived the outcome of all these?

However, the hegemony of parents can take a different shape, that their word is final without any consideration to the family's opinion. This can be best seen through imposing the mood and desire of a father on his family; for example, he may impose the kind of food he likes on the rest of the family even if theydidn't like it.

It is narrated in onehadith that: "He is cursed who feeds his family with his appetite without paying due respect to the appetite of the family". The first is egoist and the second self-sacrificing, because whoever eats with the appetite of his family, is planting love and respect of him in their hearts and minds. Even if hedoesn't see it presently, however, he will leave his effects on them and in the future they will be egoistic.

There are some parents who became angry, beat and abuse their children when they disturb their sleep or rest, even though theydon't care about the resting period of their children, as if they are slaves, who don't have any rights in their home.

Among the biggest mistakes of the parents thathas a negative effect on the children, is duality in their sayings and actions, because a child is looking at their parent as a pacesetter in their life. When they realize that their parents are not practicing what they are saying or what they ought to have done, the consequences of this will bebad, it may result in the disobeying of their command in the future. Otherwise, how can a father who is smoking order his children not to smoke? Even if he is smoking secretly, they may detect it one day, and his respect, in their sight, may fall.

Another mistake of the parent is enlarging the mistakes of the children, considering something small to be big, as if the mistakes are not forgivable or there is no way of correcting them, to the extent that some parents, because of their impatience, say: The children have changed…they no more respect us…now, they are not as they were yesterday. There is a way they can be changed, even though there is every possibility that most of the so called problems can be solved through love, wisdom and understanding. Imam Ali binAbi Talib (a.s .) said: "If a young fellow reprove you, leave him maybe he will be embarrassed with what he did."

Another mistake of the parent is that some of them deal with their children as if they are small kids by imposing their wills on them. This may cause unhappiness and discomfort in the young boy or girl who expects tobe respected , being that he is coming out of the children's world into the world of the adults.

Uptill today there are some parents who are fond of cautioning their children, even when they grow up, for example, to be careful of cars on the road when they want to go out to their work places or other places. Such advices are good for children but they are not good for the grown up who know how to take care of themselves.

Another mistake is to enforce on our children a certain work or profession that we like, but that theydon't like. This is because a young boy or girl is an independent personality, which has his/her own opinion. He/she likes a particular work, and dislikes another kind of work. Thus, if you enforce a certain path of work or life, for instance to be a businessman like you or doctor or lawyer or an engineer, it means you want a copy of yourself, while he/she wants to be an original copy of himself/herself. No doubt parent has a right to discuss with him/her his/her choice, but hedoesn't have the right to force a certain thing on them.

This mistake comes from interference into children's activities, which naturally causes a grave mistake, that is, in the personal affairs of the children. Lateron we will differentiate between interference and advice, as well as, between interference and support.

Naturally, direct parent interference into their grown up children's affairs harms the relationship between both parties.And , likewise, spying on their activities damages the bridge of children's truth and confidence in their parents, which results in hiding their activities to the parent even on some matters that don't deserve it.

Therefore, as we hate to be under someone's scrutiny and spying, likewise, our children don't like this, because the prohibition of spying in this phrase [ولا تجسَّسوا ) ) Do not spy) is a general term, later on we will differentiate between "spying" and "monitoring".

At times, some parents interfere even into the issues of marriage of their children by forcing a partner (a wife or a husband) on their son or daughter, whom theydidn't like; this adds water to clay. Sometimes the children will be forced to do a certain action not commonly accepted; crisis may continue to occur between them, whichends of in divorce.

AbuYa'afur said; "One day I told Abu Abdullah (Ja'far al-Sadiq ) (a.s .) that I wanted to marry one woman, but, my parents wanted me to marry another one, then he said: "Marry the one you like and leave the one which your parents like". This is because the one who wants to marry is the son or daughter, not the father or mother, andwhom don't have any part in this except the right of advice and guidance.

Among the mistakes committed by the parents are the material and emotional differentiation they make between their children or between the sons and the daughters, which cause spiritual harm between those favored and those thatare dumped . Some parents show love and affection to some and deprive some from it, or theydidn't show equality between them.

One day the Holy Prophet Muhammad (s.a.w .) saw a man who has two children, kissing one of them and leaving the other,then he (s.a.w .) said to him: "Why shouldn't you do equality between them."

If kissing one of the children portrays differentiation between the children, then what of the other favors given to one of them and depriving the other from it? The issue is more complicated in terms of girls, because they are more nervous and emotional. The Holy Prophet (s.a.w .)said: "Make equality between your children in terms of favor. If I prefer oneover the other, surely, I will prefer the girls.

" Indeed , this is not from the chapter of differentiation; rather it is in the chapter of spiritual feeling and Islamic feeling and respect for women. Here, we ought to point out that these mistakes - and many others - may end up in crisis and have other negative impact.

Essential Differences

It is compulsory to define the real mean-ings of some concepts and words used in the family's circle in order not to misunderstand them or use them in an opposite way,and also not to intermingle terms thereby the guide -the father or mother - should not think that he/she doesn't breech the right of their children.Even though they make mistakes unintentionally.

1- Obedience and Good Deed

Many parents talk about the obedience of their children toward them and the necessity of obeying all their commands; this is their responsibility.And they didn't obey such orders, even if it be abnormal or against the law, they term them as sinners and disobedient, even though the Almighty Allah wants children to be obedient to their parents, but he didn't command them to obey them except of those things that doing them is an obedience to Him. The Almighty Allah said:

"And command your Lord has commanded that you shall worship not (any one) but Him, and goodness to parents;… " Holy Qur'an (17:23)

Therefore, worship and obedience are for Allah and good manners are for the parents. The word "good deed" is more inclined to the side of good morals rather than the side of necessity, or even there is no place of compulsion in it, because a kind person is the one who does good or the one who is obliged.

Thus, if the parents want to compel one of their children to do something, which is against the law, then it is the right of the children not to obey them, based on the saying of the Almighty Allah: "…and if they (either of them) strive (to force) you to associate (others) with Me (in worship) of which you have no knowledge, then you obey them not;…" Holy Qur'an (29: 8)This is goodness in return for goodness, the parents had done good at the time of childhood, thus, it is the duty of the children to do the same thing in old age.

Therefore, repaying of good - as is well known - is good. It is the duty of the children to repay the goodness of their parents toward them with equal or more than that, even, however, the amount of the children's goodness to their parents can never be compared with that of the parents. This is the saying of the Almighty Allah:

"…if either or both of them reach old age with you, utter not unto them (even so much as) "Fie" nor chide them, and speak unto them a generous word.And lower unto them the wing of humility out of compassion, and say you: 'O My Lord! Have mercy on them as they cherished me when I was little.'" Holy Qur'an (17:23-24)

Some parents deal with their children in the light of the necessity of repaying good in order to force their children to obey them. Maybe we may hear them saying: We had spent the flower of our youth for their sake, and is this our reward?! The reality of the matter is that we, as one of the wise men said: "They sow, we harvest and we sow, they harvest".

So this is the behavior of life of those who have passed and those who will come after us. Therefore, the matter is between good manners in supporting morals and good words, and relating with people with what is best. Because the prophetic narrationis clear on calling not to obey any command that is against Allah's law: "There is no obedience in a creature who disobeys the Creator."

However, the command to obey Allah, His Messenger and the laws of the religion (Islam), as well as, refraining from sins, is not a parentalcommand, rather it is obeying the commands of Allah.So this kind of command is compulsory on the parents and the children, equally.

In conclusion, what is required from the children is "good manners" toward their parents, but not "obedience" which is only for Allah. The parents are not legislators, thus, it is not their duty to force any obedience thatis not declared by Islam.But , what was reported in some prophetic narrations about the obedience to the parents is obeying them in what Allah prescribed and not what is against the law. Maybe the meaning of obedience, here, is good manners and abiding by the law which strengthens good manners and is not opposite to Allah's commands.

However, the parent's consent is not contradictory with Allah's consent. If the children's relationship with their parentis based on good manners - as Allah wishes - then, definitely it will make them happy and this will attract Allah's consent and satisfaction. It is narrated in a Prophetic narration that: "Allah's consent is in the parent's consent and Allah's wrath is in the parent's wrath".

Thus, consent and wrath, here,are supported by obedience and disobedience, even if the parents are polytheists, it is necessary to have a good relation and show kindness to them "Obey them not, and consort kindly with them in the world." Holy Qur'an (31: 15), this will make them be satisfied with their children, and it may be a source of their guidance.

Indeed, in a narration ofZakariyya bin Ibrahim - a Christian who converted to Islam- there are lessons and teachings. He requested of ImamJa'far Al-Sadiq (a.s .) to stay with his parents who were Christians, because his mother was a half-blind woman. Then, the Imam (a.s .) answered him saying: "There is no problem, look after your mum and obey her, if she dies do not assign anybody to her, take care of her burial procedures yourself."

Zakariyya did what the Imam (a.s .) told him to do; he used to take care of her with kindness even more than before. Then, one day she askedhim: "Oh my son! Why are you doing such good things to me now more than the way you used to do when we are in the same religion (Christianity). Whatam I seeing from you since you left our religion and accepted Islam?" Then he narrated to her the advice given to him by Imam Al-Sadiq (a.s .). She said:

"Your religion is the best religion, give it to me. He toldher about Islam and she accepted it…and she died that night." And it is also narrated in one Prophetic narration that: 'Obedience to parents is among the best impression on the mind', and it is said in another that: 'Obey your parents, your children will obey you.'"

2- Determination and Strictness

Some parents are very strict and hard in their treatment with their children to the extent of restriction and harassment.And if you ask one of them: "Why are you doing so?" He/she willsay: "It is necessary for a father to be determined…or it is necessary for a mother to be hard, if not, the children will not be under their control."

Yes, we agreed that control should not be out of the hand and that the family affairsshould be arranged in a wise way, but there is a great difference between 'strictness' and 'determination'. We will underline it based on the psychological point of view, under the following points:

A- Itis said that perceptive determination is the one attesting to the condition of the children and their environment, as well as, their psychological being, thus, it is moving under certain limits.But strictness is ignorance, which doesn't have any regard, that is why it doesn't have any limit.

B- Determination is the echo of wisdom and intellect, as well as,gives much consideration to the interest of youth, but strictness is the echo of emotion, which has the scent of anger and going out of hand.

C- Determinationis meant for helping the youth to reform himself.It is a tool that helps a true love, whereas strictness is meant for taking away the will of the youth and making him unable to reform himself, because it is full of emotion. Thus, determination is a tool of development, while strictness is the tool of destruction.

D- Determination helps in attaining a sequential independence and extreme power, while strictness is nothing but slavery and lack of responsibility. In our relationship, if we cannotdifferen-tiate between strictness, as a negative tool, and determination, as a positive tool, then wedon't need to emphasize on the necessity of determination.

3- Spying and Monitoring

The moment a boy or a girl reaches the stage of puberty, the parents will put them under surveillance and monitoring; at this stage, doubt overcomes certainty.But why is it so?

In the puberty stage, the young boy or girl will be living in a kind of independence from the parents, and this is natural. Because living on one's own self is a thing that the parents must encourage their children to do. This is a sign of sound health in the personality of thechildren, rather it will be of great concern to the parent if at this stage the children are directly under their care like the time of their childhood. Thus, it is the duty of the parents to tryand remove them from such a situation.

Naturally, independence calls on the youth to have certain dealings thatare related to his stage. They may not like anyone to know about this, but when they find out that their parents are searching their books and bags or their locker, it will be of great pain and anger to them, because they may regard this as a source of breaking their dignity and infringing on their rights.

And what happens if one the children faces his parents with thisQur'anic verse: "O you who believe! Avoid such suspicion, for verilysuspicions (in) some (cases) is a sin, and spy you not…" Holy Qur'an (31: 12) Can they answer them that this is notspying? Then what is the meaning of spying if this is not one of them?Or would they say that they are his parents and they have the right to search and look into his personal belongings,

while he has no right to show his discontent?Wouldn't this thing make the children put more emphasis on hiding their affairs and committing bad actions out of the sight of their parents, which will not give the parents the chance for surveillance and monitoring?

Why do we do some things that will make them run away from us and go to some people who are not more thanus in kindness and loving them? Is our action of searching books, albums, diaries, taping the telephone of our children not a method of dragging our children away from us and making our children fear us just the way theyare fearing intelligence officers?

Maybe some parents may say: Can we leave them to do whatever they like and they are still children whodon't know anything from life? Is not leaving them a means of encouraging them to do more crimes and bad things or even having bad relationships with others?

The answeris: We agree monitoring, but we oppose spying. Then, what is the difference between the two? Some parents may say what we are doing is 'monitoring', without differentiating between this positive condition and 'spying' as a negative condition. We will define what 'monitoring' isso as to become acquainted with it.

Monitoring is the condition of feeling from a distant place and observing, but not directing the movement of the young boy or girl in order to know that they are following the right path. This includes the places they are going, theirfriends and their staying alone, which if it is lost, it will cause misguidance or madness, God forbid. Based on this, it is possible to draw a line of relationship with reality and new things, and to rescue the youth from slipping at the right time.

Here, it is necessary to say that excess freedom or unaccounted freedom can turn into chaos, and likewise, total suppression…all these two have a negative impact on the youth without any difference.

However, the more the parents do a good monitoring, the best its outcome may be, is not the way some think. When you discuss with your son concerning his friends, or when a mother talks to her daughter concerning her friends, in such state, the relationship by the parents should be open and visibleBut , the question that requires more explanation is this: Where did you go? What did you do? Who was with you? What was your discussion all about? This may lead to more stories than the parents would like to hear, naturally.

No doubt practical methods have a positive effect on the youth, thus, the parents who are talking with all sincerity about where they went, when they came back home and what goes on there with their friends, may encourage the children to copy their example.

At last, however, the condition that forces us to monitor (our children), must not put them under siege unless we know their life or morals are in danger due to some condition, keeping in mind that a wise monitoring and observation will never give chance to such a state. Educating the childrenon the basis of self-monitoring, make them monitor their own actions and relationships in a good manner; this is of great importance and a source of power in the mind of the youth. If they feel that they are responsible for their own actions, morals and mistakes, then they will be more careful and responsible.

Teaching children, at an earlier stage, that the Almighty Allah has assigned two angels, who write down all our deeds: One of them writes good deeds and the other writes bad deeds. They always monitor and record all our actions and sayings, and the Almighty Allah after that witnesses all these and even what stays hidden from those angels. Also, knowing that the society is responsible for observing the enjoinment of good deeds and the proscribing ofevil, will make the youth feel that they are under two observers: internal and external, which helps in controlling their actions based on the fact that it is in the interest of a Muslim, not against him.

4- Guardianship and Protection:

Parents are directly responsible for the protection and education of their children until they reach the age of puberty.But , if they reach such a stage, then the parents don't have the right to enforce their will and guardianship on them.Because they are now legal personalities that are responsible for their own civic action at the hand of the government and responsible personalities who bear their legal duty before the Almighty Allah.

There is no guardianship on the head of a rational and sane girl that can govern her own affair, and likewise, on a sane and rational boy, because a person who reaches a stage of puberty, is the possessor of his affairs. This is the saying of the Almighty Allah: "And test the orphans until they reach (marriageable age) if you find in them maturity, then make over to them their property." Holy Qur'an (4: 6)It is clear that, the freedom of spending wealth will give a sane and rational person the power of not using his wealth extravagantly as an insane person might do.

However, the precautionary measures prescribed by the jurists on the young girl at the time of her marriage, and which give her guardian - father or grandfather - the right to advise and consult, because the experience of the girl in evaluating the young boy who wants to marry her, is not enough, and which may cause the girl to be a victim of the society that is full of corruption and cheating. This, - as explained by the jurists- is not a shortcoming in her ability; rather it is a precautionary measure for her future.

Here, it is not good to abandon the guardianship and protection of our parents even at the later stage, because they are the most sincere persons towards us and their experience is much more thanours . The parents who respect their children will never practice guardianship power over them, rather they will act as guiders in their affairs and like helpers in solving their problems, that is,they may be the first resort to them. Indeed, there is a great difference between an 'adviser' and a 'guardian', guardianship is needed before maturity, but afterthat advice is needed.

In the short term, the 'guardianship' practiced by some parents, towards their children, will force hardship and interference into their minor and major affairs, whereas, 'advice' will put them at the point of counseling and correcting mistakes in their major affairs, and they will be able to take care of the minor ones, themselves.

5- Independence and Separation:

In western countries, when a child reaches the puberty stage, the local authorities and environment allow him to be separated from his parents due to his/her being an independent personality, using the example of a ripe fruit that must fall down from the tree.

Indeed, the example here is not full and correct, because a young boy is not like a fruit. The relationship between the fruit and the tree ends when the fruit falls, but the relationship of a young boy and his family - as it is the educative method in Islam - will remain firm even at the time of his independence from them in two phases; practically and legislatively. That is he will continue to be with his family, not even when they are alive, even after their death. Itis narrated in adu'a (supplication): "Oh Allah! Forgive the believing men and the believing women, the Muslim men and the Muslim women, those who are alive and those who are not, Oh Allah! Extend between us and them goodness."

We are advocating independence, not separation in the western meaning, where a child will be stranger to his family andthey also be strangers to him. A sane and reasonable father and mother are those who can help their children to be independent from them. This is what the psychologists call social and spiritual weaning, which builds a state of self-reliance and brotherly relation-ship.

Financial independence - for example - is an ambition that every youth aspires for, because it is part of his personality and self-reliance. Then, it is from here that the role of the parent, in pointing out a suitable thing tobe done , will come. Based on this, the Holy Prophet (s.a.w .) is reported to have said: "The right of a child on his father is to give him a suitable name, educatehim and put him in a sound condition". Therefore, guidance toward sound action and gaining lawful things is the responsibility of the parents, who help their children in order to be free from them financially, but they should not force a certain work or profession on their children.

Some psychologists differentiate between guardianship as a direct interference and protection as an indirect interference, with the following points:

1- 'Protection' requires help in work and conviction and contentment, while 'guardianship' requires force and obedience.

2- 'Protection' depends on certain used tools based on the place and condition, but guardianship, as a direct interference,doesn't believe in anything rather than force.

3- 'Protection' gives a developing understanding to man and requires partnership activities between the parents and their children, while guardianship opposes that.

4- Protection paves the way for certainty, but guardianship seizes personality and brings anxiety. This is because protection encourages thesaying of opinions, but guardianship deprives man from this freedom.

In conclusion, one of the features of protection is that it secures the reality of personality, and the morals and activities of man come from himself, that is, the personality of a young boy or girl chooses its own way of life free from any external force. Nodoubt this will give the chance of development and growth, as well as, the feeling of responsibility.

Points of DifferencesBetween the Two Generations

In order to reach a common understanding and a sound atmosphere of respect,love and cooperation, we -as parents and children- must understand the main point of difference and disagreement between the two genera-tions , for each generation to understand the culture of the other.But not to contradict or to deprive it or to play with it, rather it is to understand the point of natural differences of every stage of life.

Some researchers have mentioned various differences, among them are:

- Youth always moves toward new things, whereas elders oppose new things holding the older ones dear. - Youth have the revolutionary spirit full of courage and force, whereas the elders have the spirit of imitation, that is, they are hardliners.

- Most of thetime, youths are imaginary and theoretical, and elders - naturally- believe in the practical.

- Youths -most of the time - are emotional, but elders -generally- believe in seriousness and trial.

- Youths are hasty while elders are slow.

- Youths deeply think of their future, while elders always think about their past.

- Youths -many a times- have little experience, while elders' experiences -naturally- are many.

- Youths always try to make the condition march with them, but the elders march to the condition.

All these differences are not final, however, and it is not only for a certain generation and not another. You may find a slow young fellow and a fast elderly one, as you may find an old man who is ambitious and a young man who is not, thus, the issueis related to how a person was brought up and the kind of education he acquired.It is a difference that can be seen generally or individually.

One of the most important things in understanding these natural differences is that it helps in reducing the power of accusation towards each other.

As it is the duty of the elders to respect the love of the youth toward new things, likewise the youth, also, must respect the love of the elders toward old things. Because this is natural, being that there is no generality in favoring new things over the old ones, or favoring the old one over the new, both have a positive, as well as, negative side.It is the intellect of both the youth and the older ones that determine things.

Understanding these differences requires the understanding of the psychological condition of both generations. Youth are fast because their blood circulates fast in the body; they want to reach their destination fast. Maybe they may think of following the steps; and this order is not always negative and not always positive. Some stages need fast andhasty conditions, especially if there is will and spirit of reality and capability, as the case may be in some learning stages.

But jumping the gum without thinking of the end result sometimes brings about accident and danger.

However, an old father may live quietly and with patience, and this situation may not be due to his physical or health condition, rather it may be because of the experiences he has had. It might be due to his understanding that it is possible to perceive some ambition, but itmust be based on giving the most important issue its due respect first, followed by the others.

There is no harm in the haste of the youth except in skipping steps of the proverbial ladder, as the slow movement of the older ones is not harmful, especially if it is asceticism against the ambitious part of the world life. Therefore, both generations must reach a conclusion that there is good and evil in all stages of life,and, also, generations are growing. Life requires both the generation of youth and the generation of the elders, because nature has made it a law as 'hot' and 'cold' stay in one place in an electrical current so that we have light.

A researcher in the field of education conducted a discussion on the comparison between the roots of a tree and its branches, referring to the parents and grandparents as roots and the children and grandchildren as branches. In the beginning of thediscussion he shows the adhesive of the roots with their values and the dependency of the branches.

Among the criticisms meted out to the roots, by the branches is that they are living under the ground and inside darkness, whereas they (the branches) are living in light and fresh air. The wise answer of the roots to the branches is that their food comes from them (the roots), as the roots also remain alive due to the sunlight and fresh air they get from the branches. They are the increasing and decreasing sap; the tree can never live without them.

So this is how the tree of life is. It can never stay and remain alive unless with parents and grandparents on one side, and the children and grandchildren on the other. If this cooperation between the two generations continues, the youth will be able to overcome most of their problems related to their stage, and, likewise, the parents will have use of the fresh blood in the youth's vein to move forward.

Surah Qari’ah, Chapter 101

(The Calamity)

Number of Verses: 11

Contents of Surah Qari'ah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

This Surah, on the whole, describes the Resurrection Day and its preliminary events. The style is alarming and awakening with some clear warnings. According to this Surah, people are divided into two definite groups: Those whose good deeds weigh heavy by the Divine Scales will rejoice in a pleasant life; and those whose good deeds weigh light will have the abyss as their abode.

The name of the Surah, Al-Qariah, is taken from the first verse.

The Virtue of Studying this Surah

On the virtue of reciting the Surah, a tradition from Imam Baqir (as) says:

“He who recites Al-Qari'ah, Allah secures him from the calamity of (believing in) Dajjal (the deceiver) and also from the hideousness of Hell on the Day of Judgement, Allah willing,”1

Surah Qari’ah, Verses 1-11

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

الْقَارِعَةُ

مَا الْقَارِعَةُ

وَمَا أَدْرَاكَ مَا الْقَارِعَةُ

يَوْمَ يَكُونُ النَّاسُ كَالْفَرَاشِ الْمَبْثُوثِ

وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ

فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ

فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ

وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ

فَأُمُّهُ هَاوِيَةٌ

وَمَا أَدْرَاكَ مَا هِيَهْ

نَارٌ حَامِيَةٌ

1. “The Calamity”

2. “What is the Calamity?”

3. “And what makes you aware of what the Calamity is?”

4. “(It is) a Day whereon men will be like moths scattered about,”

5. “And the mountains will be like carded wool.”

6. “So, he whose scales (of good deeds) are heavy,”

7. “He will be in a life well-pleasing.”

8. “And he whose scales (of good deeds) are light,”

9. “Then his abode will be Hawiyah' (the abyss).”

10. “And what makes you know what that (abyss) is?”

11. “(It is) a Raging Fire.”

The Calamity

In these verses, which are about the circumstances of the Judgement Day, first it says:

“The Calamity”

“What is the Calamity?”

The term /qari'ah/ is based on /qar'/ which means 'to beat or strike something on something else so that a sound is heard', hence 'whip' and 'hammer' are termed /miqra'ah/, and further, any important, grievous event is called /qari'ah/.

Regarding the senses put in verses 2 and 3 that even the holy Prophet (S) is told:

“And what makes you aware of what the Calamity is”,

clarifies the fact that this event is so great that no imagination can comprehend it.

In any event, many commentators have said that /qari'ah/ is one of the names of the Day of Judgement. They have not clarified that this sense refers to the events before the Hereafter when this world will be destroyed, the Sun and the Moon will become dark, and the seas will overflow. If it is so, the name selected for the event, Qari'ah, has a clear reason.

Or, if the purpose is the second stage, i.e., the resurrection of the dead and the new design in the world of being, the use of the word 'qari'ah' is for the reason that fear and terror of that Day will strike the hearts.

The verses following that verse partly agree with the incident of the world destruction, and partly refer to the resurrection of the dead, but, on the whole, the first probability seems more appropriate, though both incidents, in these verses, are mentioned one after another; (like many other verses of the Qur'an which inform about the Hereafter).

Then, to describe that amazing Day, it says:

“(It is) a Day whereon men will be like moths scattered about.”

The term /faras/ is the plural form of /farasah/. Many commentators have considered it as meaning 'moths' while some others have rendered it to mean 'locusts'.

The meaning of the word, itself, is the former one, of course, so they may have adapted it to the meaning in Surah Qamar, No. 54, verse 7 in which people, on That Day, are likened to 'scattered locusts':

“They will come forth - their eyes humbled - from their graves, (torpid) like locusts scattered abroad.”

It is probable that likening people to 'moths' is for the reason that the state of moths in a violent storm gives some idea of the confusion, distress, and helplessness of which men are overwhelmed with on the Day of Judgement.

Again, the question arises, here thus: is this confusion, distress and horrible helplessness because of the end of this physical world, or, is it because of the beginning of the spiritual world, the Hereafter?

The answer to the question is clearly found in what is said above.

Then, referring to another speciality of that Day, it says:

“And the mountains will be like carded wool.”

The term /ihn/ means 'colored wool', and the term /manfus/, based on /nafs/, means 'teased, carded (wool)’ which is usually done by special means on a wool-carder.

It was mentioned before that according to the different verses of Qur'an, at the threshold of the Hereafter, first, mountains will move, then, they will cleave as under and break into pieces, and finally they will turn into dust and scatter in the air, which, in this verse, is likened to colored-carded wool; the wool which travels with storms and will be seen only by its color. This is the last stage in the destruction of the mountains.

This idea may also refer to the various colors of the mountains, because the mountains, on the earth, range in color and each has a special color.

In any case, this meaning shows that the above verses speak about the first stage of the Hereafter; that is, the stage of destruction and the end of the world.

Then, reference is made to the Resurrection stage and the reviving of the dead and their division into two groups.

It says:

“So, he whose scales (of good deeds) are heavy,”

“He will be in a life well-pleasing.”

“And he whose scales (of good deeds) are light,”

“Then his abode will be 'Hawiyah' (the abyss).”

“And what makes you know what that (abyss) is?”

“(It is) a Raging Fire.”

The term /mawazin/ is the plural form of /mizan/ which means 'scales, balance'; an instrument which was used for weighing material things, at first, and then, figuratively, was used for measuring spiritual things, too.

Some believe that, on That Day, the deeds of Man will appear in the form of corporeal beings which can be weighed, and they will actually be weighed by deed-scales.

It is also considered that the record, itself, may be weighed and if it contains good deeds recorded, it weighs heavy, otherwise, it is light or weightless.

But, apparently, it does not need these explanations.

The instrument for measuring deeds is not necessarily the ordinary weighing which is done with two scales, but it can be by any means of weighing, as a tradition says:

“Amir-al-Mo'mineen and other Imams from his descendents (as) are the scales by which our deeds are measured.”2

A tradition from Imam Sadiq (as) denotes that when he was asked about the meaning of /mizan/ he answered:

“The scales and Justice are the same.”3

Thus, with the existence of Allah's saints and /or the divine laws of justice by which the deeds of Man are compared, will be weighed and valued due to their similarity and adaptability to them.

By the way, the term /mawazin/, in its plural form, shows that the saints of Allah and the divine laws are individually separate scales of measurement, otherwise, the variety of the form and kind of Man's attributes and deeds demand different means of measurement.

Raqib cites in Mufradat:

“In the Holy Qur’an /mizan/ is sometimes used in the singular and sometimes in the plural form; the former refers to the One Who reckons, the Lord, and the latter refers to those who are reckoned with.”

The term

/‘isat-ir-raqiyah/ ‘a life well-pleasing'

used in the verse, is a very interesting sense about the favourable life of the good-doers in Heaven which is thoroughly calm and peasant.

It is so pleasant that the life, itself, is

'well-pleasing',

which is the subjective case, instead of being 'well-pleased', which is the objective case.

This great privilege is only for the next life, because however much happy, favourable, safe, and pleasant the life of this world may be, it is still not free from many unpleasant factors. It is only the next-world-life that is thoroughly favourable, happy, and pleasant with full safety, tranquility and bounty.

The word

/umm/ ‘mother',

mentioned in the verse, is for the reason that mother is generally a shelter for the child when. There is trouble and here it indicates that the sinner whose scale of good actions is light has no shelter, but Hell, and woe unto the one whose shelter is 'Hell'.

The term /hawiyah/ is based on /hawaya/ in the sense of 'to fall' and it is one of the names of Hell, because sinners fall into it and also, it denotes to the depth of the blazing fire of Hell.

The term /hamiyah/ is based on /hamy/ with the meaning of 'violent heat', and /hamiyah/, here refers to the extraordinary burning, hot fire of Hell.

In any case, the phrase

“And what makes you know what that (abyss) is?”

“(It is) a Raging Fire”

is an emphasis on the idea that chastisement of the Hereafter and the fire of Hell is beyond the consideration of all men.

Weighing the Good Deeds; the Deciding Factors

No doubt, the values of the deeds of good-doers are not the same. They are very different from each other. So, some good actions, which are the cause of the scales of deeds being heavier on the Day of Judgement, are emphasized on more than others.

(According to a tradition, commenting on the phrase

'there is no god, but Allah’

the holy Prophet (S) said:

“It points to the Oneness of Allah and no action is accepted by Allah without it. It is the word of virtue by which the scales of deeds will be weighed heavy on the Day of judgement.”4

In another tradition, from Hazrat Ali (as) about the attestation to the Oneness of Allah and the prophecy of the holy Prophet (S) he has said:

“The scales by which deeds are measured without these two are light and they are heavy with them.”5

Another tradition from Imam Baqir or Imam Sadiq (as) says:

“There is nothing on the scales heavier than the benediction upon Prophet Muhammad and the progeny of Muhammad”.

Then, he continues saying:

“On the Day of Judgement some people will come for their account whose scale of (good) deeds are light, but, these will become heavy when the 'benediction upon Prophet Muhammad and the progeny of Muhammad is added to it.”6

Supplication

O Lord! Change the scales of our good deeds to heavy from our love for Muhammad (S) and the progeny of Muhammad (as).

O Lord! It is impossible for us to approach the state of 'being in a life well-pleasing', but by Your Favor. Might You, Yourself, help us to reach it.

O Lord! The Fire of Hell is a blazing inferno and we cannot bear it. By Your Grace keep us far from it.

Notes

1. Majma'-al-Bayan, vol. 10, p. 530.

2. Bihar-al-Anwar, vol. 7, p. 251.

3. Nur-uth-Thaqalayn, vol. 2, p. 5.

4. Nuruth Thaqalayn. vol. 5, p. 659, tradition 12.

5. Nur-uth- Thaqalayn, vol. 5, p. 659, tradition 8.

6. Ibid. , tradition 7.

Surah Takathur, Chapter 102

(Vying in Exuberance)

Number of Verses: 8

Contents of the Surah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

Numerous commentators believe that this Surah has been revealed in Mecca; then the subject mentioned in the Surah about vying and self-glorification is, customarily, referring to the tribes of Quraish who used to boast to each other, in vain, about worthless affairs.

But, some others, such as the late Tabarsi who cited his idea in Majma'-al-Bayan, believe that the Surah was revealed in Medina, and what is said is it about vying and boasting in each other's sight refers to the Jews or to two tribes among the 'Ansar'. But, regarding the close similarity that this Surah, being Meccan, has with the Meccan Suras, seems more proper.

The content of the Surah in general is firstly, a scorn on those people who, based on things of no value, boast to each other and secondly, there is a warning about the proposition of the Hereafter and the Hell-fire; and finally, warning that we will be questioned about the bounties in our life.

The name of the Surah is derived from the words in the first verse.

The Virtue of Studying Surah Takathur

On the virtue of reciting the Surah, a tradition from the Prophet (S) says:

“He who recites it, Allah will not account the bounties he was given in the world and He will award him such a reward as if he had recited one thousand verses (of the Qur'an).1

A tradition from Imam Sadiq (as) denotes that

“The recitation of this Surah in the obligatory and optional prayers has a reward similar to Martyrdom.”2

It is obvious that these total rewards are for the one who recites it, practices it in his daily life and harmonizes his mind and soul with it.

Surah Takathur, Verses 1-8

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In The Name of Allah, The Beneficent, The Merciful

أَلْهَاكُمُ التَّكَاثُرُ

حَتَّى زُرْتُمُ الْمَقَابِرَ

كَلَّا سَوْفَ تَعْلَمُونَ

ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ

كَلَّا لَوْ تَعْلَمُونَ عِلْمَ الْيَقِينِ

لَتَرَوُنَّ الْجَحِيمَ

ثُمَّ لَتَرَوُنَّهَا عَيْنَ الْيَقِينِ

ثُمَّ لَتُسْأَلُنَّ يَوْمَئِذٍ عَنِ النَّعِيمِ

1. “Engageth you (your) vying in exuberance.”

2. “Until you visit the graves.”

3. “Nay! You shall soon know,”

4. “Again, Nay! You shall soon know.”

5. “Nay! Were you to know with the knowledge of certainty, (you would beware!)”

6. “You shall certainly see the blazing fire,”

7. “Again, you will surely see it with certainty of sight!”

8. “Then, on that Day you will surely be questioned about the joy (you indulged in).”

The Occasion of Revelation

As we mentioned before, commentators believe that this Surah was revealed against the tribes who vied in boasting with one another and prided themselves on increasing their wealth, position, and the number of their adherents so to add to the number of men in each tribe, they even went to the cemetery and counted the tribal graves.

Some believe that the meaning refers to two tribes from the tribes of Quraish in Mecca, while some others think it refers to two tribes from the helpers of the Prophet (S), the Ansar, in Medina; and still, some relate it to the vying of the Jews to others, though to consider the Surah Meccan seems more appropriate.

But, it is certain that whatever these occasions of revelation could be, they never limit the meaning of the verse.

The Affliction of Vying in Exuberance!

In these verses, at first, in a scorning tone, it says:

“Engageth you (your) vying in exuberance”,

“Until you visit the graves”,

To enumerate the graves of your dead.

In commenting on the verse, this probability has also been conveyed that 'vying' has engaged them so much so that it will continuously persist until they enter their graves.

But, the first meaning,

'Until you visit the graves'

considering the occasion of revelation and also the words of Hazrat Ali (as) in Nahj-ul-Balagha, which will be dealt with later, is more fitting.

The term /alhakum/ is based on the root /lahw/ with the meaning of 'amusement, being busy with unimportant small things and neglectful of great aims and ideas.’ Raqib cites in Mufradat: “The word /lahw /means something that amuses one with itself and detains him from his real goals.”

The term /takathur/ is derived from, /kithrat/ with the sense of 'vying, glorifying and boasting in each other's sight'.

The term /zurtum/ is based on /ziyarat/ and /zaur/ which originally means 'the upper part of the chest' and later, it has been used in the sense of 'to visit' and 'to face with’.

The term /maqabir/ is the plural form of /maqbirah/ with the meaning of 'the place of the grave of a corpse'; and visiting the graves metaphorically means “death” (according to some commentaries), or it has the meaning of 'going to the graves in order to vie for the number of the dead'.

As it was said earlier, the second meaning seems more proper.

One of the evidences to this idea is the words of Hazrat Ali (as), on this matter, cited in Nahj-ul-Balagha, Sermon, No. 221, that after reciting

“Engageth you (your) vying in exuberance”,

“Until you visit the graves”,

he said:

“Row distant (from achievement) is their aim, how neglectful are these visitors and how difficult is the affair. They had not taken lessons from things which are full of lessons, but, they took them from far off places. Do they boast on the dead bodies of their forefathers, or do they regard the number of dead persons as a grounds for feeling boastful of their numbers?

They want to revive the bodies that have become spiritless and the moments that have ceased; those which are more entitled to be a source of lesson than a source of pride and those are more suitable for being a source of humility than of honour.”3

In the next verse they are severely threatened:

“Nay! You shall soon know,”

“Again, Nay! You shall soon know.”

A group of commentators have considered these two verses as a repetition and emphasis on one matter. They, in a general form, inform of the punishments waiting for these vying, proud people.

Some have related the first verse to the chastisement in the graves and purgatory after the death that Man is faced with, and the second to the punishment in the Hereafter.

It is narrated that Amir-al-Mo'mineen Ali (as), in a tradition, said:

“Some of us were in doubt about the chastisement in the grave until the time that Surah Takathur was revealed, (the verse) says:

‘Nay! You shall soon know'

which indicated (the punishment) in the grave, and (the verse)

‘Again, nay! You shall soon know'

(refers to it) in the Hereafter.”4

Then, it adds that it is not such as you vying, proud people think.

If you believed in the Hereafter and knew it with the you would never indulge in such vain affairs and vie for foolish things:

“Nay! Were you to know with the knowledge of certainty, (you would beware!)”.

Then, for a stronger warning and a more emphatic statement it says:

“You shall certainly see the blazing Fire,”

“Again, you will surely see it with certainty of sight!”

“Then, on that Day you will surely be questioned about the joy (you indulged in).”

On That Day, you must clarify how you enjoyed the bounties of Allah, in your life, and whether you used them in the way of obeying Allah or committing sin and consequently, wasting them.

Explanations

The Source of Vying

It is understood from the above verses that one of the main factors in vying and pride is ignorance of the rewards and punishments given by Allah, for our deeds and the lack of Faith in the Resurrection.

Besides, Man’s ignorance of his weaknesses, his creation and his final destiny are among the causes of the existence of this pride and vying. That is why the Holy Qur'an, to break this vying and pride, tells the story of the destruction of some earlier nations in different verses, and how they were simply vanished while they had much power and possibilities. They were destroyed by wind, lightening, earthquake, excessive rain and sometimes, small baked clay carried by little birds.

Yet, What is This Mass of Yying and Pride For?

Another factor for this status is the feeling of weakness and helplessness originating from defects some people have, themselves, and they want to cover them with vying and pride. Concerning this, a tradition from Imam Sadiq (as) says:

“No one is proud or behaves arrogantly except for the disgrace that he finds in himself.”5

Another tradition from Amir-al-Mo'mineen Ali (as) says:

“Two things have killed people: the fear of poverty (which forces man to gather wealth by any means and any way), and demanding pride.”6

And verily, this very unreasonable fear of poverty and vying between individuals, tribes, and societies are among the greatest causes of greed, lowliness, mammonism, destructive rivalries and many other social vices.

A tradition from the holy Prophet (S) says:

“I do not fear you for poverty, but I fear you because of lying.”7

All it was said before, the term 'Takathur' originally means 'vying', but, it is sometimes applied to the 'act of multiplying' especially in piling up wealth.

We conclude this subject with a meaningful tradition from the Prophet (S) who commenting on the verse

“Engageth you (your) vying in exuberance”

said:

“Man says 'My wealth, my wealth' but you have not from your wealth save the food you eat, what you wear, and what you spend in the way of Allah.”8

This is, of course, a delicate, interesting point that everyone's share from the total wealth he gathers and sometimes does not pay the least attention to whether it is lawful or unlawful, is only the very small portion that he eats, drinks, wears, and spends in the way of Allah; and knows that what he uses, himself, is little, then, it is better to increase his share by spending a part of it in the way of Allah; and the more the better.

Certitude and its Degrees

'Certitude' (yaqin)

is the opposite case to 'doubt' as 'knowledge' contrasts with 'ignorance', and means 'the clarity and positiveness of something'. According to what is understood from the Islamic narrations and traditions, one of the strongest features of Faith is called 'yaqin'.

Imam Baqir (as) said:

“Faith is one degree higher than IsIam, and 'Taqwa' virtue, is one degree higher than Faith, and yaqin', certitude, is one degree higher than 'taqwa’.

Then, he added:

“Nothing is divided less among people than certitude (yaqin)”.

Then, he (as) was asked what 'yaqin' meant and he replied:

“(It is) trust in Allah, obedience to Allah, well-pleasing with the Will of Allah, and leaving all of (one's) affairs to Allah”.9

This highness of the position of 'yaqin', certitude, to the positions of virtue, Faith, and Islam is somewhat like that which is mentioned and emphasized in other Islamic narrations, too.

From these statements and other evidences we clearly realize that when a person obtains the position of 'certitude' (yaqin) a special calmness and quietness fills his heart and his soul, completely.

In any event, certitude (yaqin) has degrees which are referred to in the verses of the Surah under discussion and in Surah Waqi'ah, No. 56, verse 95:

“Verily, this is the very truth and certainty”.

Certainty of knowledge (yaqin) has been described as having three stages:

1. Certitude of knowledge or certainty of mind ('Ilm-ul-yaqin) which is the Faith that a person obtains by various means such as the one who sees smoke and believes there is fire there.

2 Certainty of Sight ('Iym-ul-yaqin) which is what one sees with one's eyes; for instance, one sees the fire, himself.

3. The absolute truth of assured certainty (Haqq-ul-yaqin) which means the 'realization' or the 'knowledge proper' and is the personal experience as when the one who arrives in the fire oneself and feels the heat of it and takes the attributes of fire into his entity. This very state is the highest degree of 'yaqin'.

In fact, the first stage is general; the second stage is for pious people; and the third stage is for those who are in some way chosen above others.

A tradition from the Holy Prophet (S) denotes that some people asked him about a matter that they had heard about some of the companions of Prophet Jesus (as) who used to walk on water, and he (S) said:

“If their certitude was in a highest position they could walk in the air.”10

The late 'Alamah Tabatabai, after mentioning this tradition, adds that everything pivots on the certitude to Allah, the Glorified, and to know no other means of the effects of this world, but Allah. Therefore, the more the Faith and certainty, in a person, is the absolute power of Allah, the more objects, in this world, will be obedient to him.

And this is the secret of the relation of certitude (yaqin) and the 'extraordinary interference' in the world of creation.

All Will See Hell

The phrase /latarawonn-al-jahim/ has two different commentaries. The first is the observation of Hell in the Hereafter, by disbelievers, or generally for all humans and Jinn.

The second meaning is its observation by spiritual intuition in this very world. In this case the phrase is the answer to the conditional proposition.

It says:

“...Were you to know with the knowledge of certainty, (you would beware)”.

“You shall certainly see the blazing fire”

in this very life and with the sight of spiritual intuition, because we know that Paradise and Hell are prepared and exist just now.

But, as was said earlier, the first commentary is more fitting with the following verses which refer to the Day of Justice, therefore, this is a decisive proposition, not a conditional one.

What Bounties Are Asked About in the Hereafter?

The last verse, in this Surah, denotes that on Doomsday we will be questioned about the bounties we have incurred. Some have said that it means the bounty of health and mind-security; some others believe it refers to healthiness and security and finally, some have considered all bounties in its meaning.

A tradition from Hazrat Ali (as) says:

“Bounty (na'im)

is a 'ripe date' and 'cold water'“.

According to another tradition, Abu Hanifah asked Imam Sadiq (as) about the meaning of this verse, then, he (as) returned the question to him and asked him what he thought

/na'im/ ‘bounty'

was, and he replied that it was 'food' and 'cold water'.

Then, the Imam said that if Allah kept him before Him to ask him about every morsel he ate and every drop of drink he drank, his stay, there, would be very long.

Abu Hanifah asked again about the meaning of /na'im/ and Imam (as) said:

“It refers to us, Ahlul-Bait, for whom Allah has given His servants bounties, and made them united after they were diverse and joined their hearts together in brotherhood after they had been enemies (with each other) and He has guided them to Islam through us and this is the bounty that will not cease, and Allah asks them about the 'right' of the bounty which He has given them and guided them to Islam by us.

Yes,

'bounty'

is the Prophet (S) and his household.”11

The meaning of these apparently different traditions is that the term /na'im / has a very vast sense so that it covers all the divine bounties; from spiritual ones such as religion, Faith, Islam, Qur'an and vicegerency to material ones whether they are personal or social. But, the more important bounties like the bounty of 'Faith and vicegerency' are asked about more from them than if they had fulfilled their complete duty to them or not.

How could it be possible that these bounties would not be asked for when they are great, useful assets endowed to Man and each of which should be appreciated, thanked and used in their appropriate ways.

Supplication

O Lord! Shower upon us, ceaselessly, Your, unlimited bounties especially the bounty of 'Faith and vicegerency'.

O Lord! Give us the success of fulfilling our duties for them as their right is.

O Lord! Please increase these bounties for us and never deprive us from them.

Notes

1. Majma -al-Bayan, vol. 10, p. 532.

2. Ibid.

3. Nah-jul-Balagha, Sermon No. 221 (Arabic version).

4. Majma'-al-Bayan, vol. 10, p. 534.

5. Usul al-Kafi, vol. 2, p. 236, tradition 17.

6. Bihar-ul-Anwar, vol, 73, p, 290, tradition 12.

7. Durr-ul Manthur, vol, 6, p. 387.

8. Sahih-i-Muslim (as Majma'-al-Bayan, vol. 10, p. 534 quotes).

9. Bihar-al-Anwar, vol. 70, p. 138, tradition 4.

10. Al-Mizan, vol. 6, p. 200.

11. Majma'-al-Bayan, vol. 10, p. 535.