Alhassanain(p) Network for Heritage and Islamic Thought

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Youth AspirationTowards Responsibility

Author: AlBalagh Foundation

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This versionis published on behalf of www.alhassanain.org/english

The composing errorsare not corrected .

Table of Contents

Preface 5

Man without Responsibilities 7

The Beginning of Responsibility 8

Our Responsibility 9

Qur'anic Examples 10

Our Present Responsibilites 12

1- Responsibility in the Sight of Allah: 13

2- Responsibility of Accepting Islam: 14

3- Responsibility of Time: 15

4- Responsibility of Science and Knowledge: 16

5- Responsibility of Words (Speech): 18

6- The Responsibility of Deeds: 20

7- Legal Responsibility: 21

8- The Responsibility of Good Manners and Morals: 22

9-Social Responsibility: 23

10- Financial Responsibility: 25

11- Political and the Media's Responsibility: 26

12- National Responsibility: 28

13- Historical Responsibility: 29

On the Path of Responsibility 30

Outcomes of being Adhered to Responsibility 31

Conclusion 32

Preface

In the Name of Allah, the Most Beneficent, the Merciful

Have a lookthoughout this huge universe…

. Sun and moon are responsible for lightening the earth and the heaven at day and night and without them, this whole universe will fall in horrible darkness, in addition, they have other responsibilities, too.

Night and day, also, are responsible for following each other in this timely division of the day. Daytime is for activity and living, while night for sleeping and resting. And without this timely and accurate organization, the life order would have been in a total disorder; being that the day will be long without a night after, it or a long night without day after it.

The air that flows here and there…if not for it transferring breathable to us, we would have been in a state of suppression.

Sweet water that flows from rivers, and other sources of water, that quenches people and animal's thirst, as well as, watering the farms and gardens…and the salty sea that carries ships and allows millions of fishes to live in it, and Turn your face toward this broad world… Do you see anything in it without having a certain responsibility or responsibilities?

The sun and the moon are responsible for lighting the earth and the sky in the daytime and at night…and without these lights and lamps, the whole universe would have been in a complete these birds that fly in the sky and walk on the land, the ants and even the wild animals in the bush…all these have their own work and responsibilities.

If this is the case, then what of the human being who is the best of all these creatures in the sight of Allah?

From the beginning of this world, the Almighty Allah defined, for man, his responsibility: (Hesaid: I will create a vicegerent on earth) (Holy Qur'an: 2:30). From that time man knows the nature of his responsibility: (We did indeed offer the trust to the Heaven and the Earth and the Mountains; but they refused to undertake it, being afraid thereof; but man undertook it…) (Holy Qur'an: 33:72), i.e., he undertook the responsibility of developing the earth, based on the will of Allah.

Thus, the whole universe is responsible…from the smallest to the biggest. You cannot see anything without having a certain responsibility; which may be known or unknown to you. The other creatures are bound to follow the line cleared for it, i.e. they perform their responsibilities based on the system defined by the Almighty Allah. The only creature that has choice and will is man…he- based on the nature of his creation- is obligedto do his own duty and responsibility or be refrained from it . Based on his choice - performing or not performing his duty - the results will be a success or a failure.

Allah's will wants the worldly life to be a workshop of deeds and actions, as well, as a field of competition for goods (He Who created Death and Life, that He may try which of you is best in deed) (Holy Qur'an: 67:2). Till when these competitions end, since our father Adam till the last creature on earth, then the Day of Resurrection will approach us; the caller will call in a loud voice: (But stop them, for they must be asked) (Holy Qur'an: 37: 24).

There are many questions tobe asked : What have you done with your responsibilities? Have you performed them as expected? Why have you performed some and left some others? Have you done them seeking Allah's pleasure or you have done them just for the sake of personal and worldly benefits? And so on….

In a short note, the Almighty Allah has created every creature for a certain purpose and responsibility, and He guided and gave him the ability to discharge that responsibility. There is no creature, in this world, thatdoesn't know the responsibility or responsibilities, which he was created for.The broad universe, with all its earth, water and sky, was brought into being for the purpose of serving man and, likewise, man was charged with the development of the world, it is not a joke or a play(Did ye then think that We had created you in jest) (Holy Qur'an: 23:110), (Does man think that he will be left uncontrolled -without purpose-?) (Holy Qur'an: 75:36)

Man without Responsibilities

Have you ever thought about a man without responsibility? Would you think about seeing yourself free from any responsibility in life? Then how would the shape of life be?

Indeed, a life that is free from responsibility is just like schools without work and assignments, the students are not feeling any sense of responsibility and law, and therefore, how can studies continue in such a school?And how can the end result be achieved?And how will we be able to differentiate between a hard working student and a lazy one, a successful one from an unsuccessful student? By mere thinking about an empty life, in which a mandoesn't find his humanity through being a responsible person, it makes us feel the feeling of jest and a joke, because it becomes only the life of instincts.

When you live in a state of feeling responsibility in your house, then you are living in a moral state towards other members of your family. A father has his own responsibility toward hischildren and wife, the wife has her own responsibility towards her husband and children and, likewise, the children have their own responsibility towards their parents and themselves. If weare free from all these, then, the system and arrangement of the family will be under great danger. The father will not feel the responsibilities of his wife and children towards him.

A world that is free from responsibilities, is a world that is full of corruption, wars and an unlimited misunderstanding, it is a total breakdown. An example of a responsible person is like a captain of a ship, if he leaves the ship unguided in a highly wind situation, it means he has surrendered it, and its passengers, to a great and deadly danger.

Therefore, among the beautifulness and wisdom of this universe is the responsibility that surrounds it and the competition in doinggood .

The Beginning of Responsibility

Here you are leaving your childhood playground in order to start a new life…leaving a stage in which you were not responsible…it was your parents who were taking the responsibility for your growth and education…today the situation has changed. You are still closer to them, benefiting from the care, but you are not like that small child…many things have changed in you, physically and spiritually. Now, you are entering the world of big men; you have turned from a child to a man.

These changes, that occur in all young boys and girls, is a natural change for both of them and, likewise, is a new stage in the world of responsibilities…from a playful child to a responsible man or woman. In this stage, called 'the adolescent' stage, a youngboy or girl will be responsible in the sight of Allah, the Almighty; he must be obliged to perform some duties prescribed for him to the end of his life.

What does this mean?

It means a youth - no difference between a boy and a girl - from that day on will be the same as the grown up ones in the field of responsibility and account.Me, my father and mother, who came before me, are responsible for their work and, likewise, I am responsible for my work.

The time of dependence, looseness and childhood play has passed;it is the stage ofhardwork that is knocking on the door . In this wide and big work, which you are responsible forit; it is closer to a workshop, in that you are working toward a particular purpose, which is seeking Allah's pleasure: (O man! Verily thou art ever toiling on towards thy Lord painful toiling, but thoushalt meet Him) (Holy Qur'an: 84:6).

Our Responsibility

You, as a mature young woman, may differ from your mature brother who both reached the stage of responsibility;but, both of you have a certain responsibility - according to the nature of creation of each of you - and have a common responsibility. You are responsible for certaindeeds, likewise, he is also responsible for the same deeds. It is possible to find slight differences in your responsibility and his own, butin a general terms , you have a common responsibility that doesn't differ from each of you.

Since when our father Adam and mother Eve (Hawwa ') lived in Paradise, as mentioned by the Almighty Allah in His book, they were faced with common responsibilities: (DidI not forbid you) and (and tell you) and (That Satan was an avowed enemy unto you) (Holy Qur'an: 7: 22). The message here is clear; Adam had his responsibility and, likewise, Eve.

Based on this, we will understand that we, as young boys and girls, must take our responsibilities individually. If a young fellow discharges his own responsibility, as required, he will be rewarded with addition, but, if he refuses or does it wrong he will pay for his shortcomings (One day every soul will come up struggling for itself) (Holy Qur'an: 16:111).

Some youth might think wrongly that the responsibility of a young boy is less than that of the young girl, as if the reputation of a young girl is not the same as that of a young boy. No, their responsibility is on one line, as the young girl will be held responsible for herwrong doing ; likewise, a young boy who does wrong; even if people's opinion towards them differs.

AllQur'anic calls and injunctions, whether they came in the form of second person plural, or with the word 'people' or 'Ohye who believe' or 'Oh children of Adam', is an address for both sexes; male and female.And there are some verses that combine both of them, in terms of responsibility, like in this blessed verse:

(For Muslim men and women, for believing men and women, for devout men and women, for true men and women, for men and women who are patient and constant, for men and women who humble themselves, for men and women who give in charity, for men and women who fast (and deny themselves), for men and women who guard their chastity, and for men and women who engage much in Allah's praise, for them has Allah prepared forgiveness and reward) (Holy Qur'an: 33:35).

Qur'anic Examples

It is possible to see many examples on theQur'anic screen and many youthful samples of those who understood their responsibilities and discharge them nicely, and become a source of imitation for other youth in this life.

In the world of the Prophets (peace be upon them all), we can see the young Ibrahim (Abraham), in his adolescence, being confident, ridiculing the idols worshipped by his fathers, to the extent that he neglected his polytheist people and destroyed them with the axe of the idols.This is when he hung the guilt of the axe in the neck of the big idol in order to make him a source of accusation, but the people realized that the case was not like this when he stood in front of them ridiculing them about worshipping something that could not harm them or be a benefit (They said, “We heard a youth talk of them; he is called Abraham”) (Holy Qur'an: 21:60).

The chivalry of Ibrahim (a.s .) is utilized to attract attention of hishis people to thenecissity of worshipping Allah alone, whether in his discussion concerning stars or dialogue with the tyrant Nimrod or in calling his father toward guidance or his patience and struggle in accepting the result of his responsibility; all these draw the picture of the responsible chivalry of Ibrahim, who became a source of imitation for us: (There is for you an excellent example (to follow) in Abraham and those with him) (Qur'an: 60:4).

Then, there is also the example ofIsma'il (a.s .) who drank, from the river of his father Ibrahim (a.s .), the water of chivalry and obeying the Almighty Allah. And how he prepared himself for a great sacrifice with his self, in order to achieve Allah's will, as well as, helping his father in building the HolyKa'ba .

Based onthis chvalry that obeyed the Almighty Allah, which was put in place for piety and devotion that (this was the legacy that Abraham left to his sons, and so did Jacob; Oh my sons! Allah hath chosen the faith for you; thendie not except in the faith of Islam) (Holy Qur'an: 2:132.)And , likewise, the Qur'an tells us about the youngDawud (David) who spent his adolescence fighting the oppressors and surprised them with his spirit of sacrifice for the right path.

Regarding the chivalry of a handsome young man, Yusuf (Joseph), he was responsible for becoming a good example for the youth who considers himself too exalted to fall into bad habits; a youth that called others toward monotheism even when in prison.

The chivalry of Musa (Moses) came into light for his righteousness on faith even though hewas brought up in a disbelievingenvrronement . In the town ofMadyan , he showed his faith and shyness while he was pulling up water for the two young girls, and, likewise, the way he addressedFir'aun (Pharaoh) with all his arrogantbehaviour .

Then, came the face of Isa (Jesus) (a.s .) when he obeyed his mother and was not evil and arrogant. He discharged his duty the moment he came to this world when he preached to his people on worshipping Allah alone.

As for our Holy Prophet Muhammad (s.a.w .), the Qur'an didn't tell us anything concerning his youthful responsibilities, but we have learned through his pure biography how he disassociated himself from falsehood, superstition and illusion and retired himself in the mountain of 'Hira '.And , likewise, how he brought his personality, based on honesty and truthfulness, to the extent that he became an exemplary figure among theQuraish tribe.

And apart from the circle of the Prophets (a.s .), the HolyQur'an also tells us about the responsible youth, i.e., 'The chivalry of the People of the Cave' (Ashab al-Kahf ), who terms their responsibility in avoidingdealimg with the oppressive ruler and not involving in his corrupt projects.And then came the role of a young woman.The Holy Qur'an tells us about the responsible young girl,Maryam (Mary) daughter ofImran (a.s .), as a model of piety and worshipping, and the sister of Musa, who play a vital role in rescuing her brother from death due to hunger as a result of not getting breastfeeding, as well as, making efforts in order to fulfill Allah's promise to return him safe to his mother.

These are theQur'anic examples, of responsible youths, that wanted to say:

All Prophets (a.s .) and believers are responsible in their youthfulness. They are examples and patterns of conduct for anyone whose hope is in Allah and the Final Day…take, as an example, their youthfulness…from their gifts to your gifts…if you want to know what responsibility is in Islam.

Our PresentResponsibilites

Our today'sresponsibilities, as Muslim youth's is just like that of yesterday. In addition to our religious responsibility, which was made upon us by our closeness to Islam that obliged us to follow it and seek its teachings, likewise, there are other social,scientific and cultural responsibilities that require us to abide by in facing any challenge toward them.

Here are some parts of these responsibilities in brief:

1- Responsibility in the Sight of Allah:

Any responsibility ends in front of Him, because Hedidn't create us as a joke: (We showed him the way: whether he be grateful or ungrateful (rests on his will). (Holy Qur'an: 76:3). There is no way of attainting salvation unless by following the right path: (Guide us to thestraight way . The way of those on whom Thou hast bestowed Thy grace, those whose (portion) is not wrath, and who do not go astray) (Holy Qur'an: 1:6-7). Thus, answering these three questions can outline our responsibility -as youth - towards our Creator: Of what?In what? To what?

Of what? This is a special question about our knowledge of Allah…for we have known Him in a general knowledge, but we are in need of knowing Him in more details; from His signs in the universe and His signs in the Holy Book. The more our knowledge of Allah increases, the more our faith,love and obedience in Him increase.

In what? This is a question on the purpose of creation; did He create us in order to punish us? Did He bring us into existence in order to play a certain drama, then after the play we all depart?Or is the purpose much higher above these?

This is a great building…every one of us has a role to play in bringing a piece of block or blocks… and there is the role of the engineer….And also there are those who want to destroy the building or not to leave it to reach its completion stage. Thus, a great work cannot be without problems and difficulties; repairing here, patching there, rebuilding here and completing there.

To what? This question deals with direction and destiny…to whereare we being taken?Are we in a ship disturbed by waves without knowing where it is heading?Or is there a lamp that is lighting our way? By answering thisquestion it means we have known our responsibility in the sight of Allah, while starting on the way and while reaching the destination.

Therefore, your responsibility in the sight of Allah is based on the capability given to you from intellect, body, soul, spirit and His guidance to you in the ways of faith,action and favors. The way of knowing this responsibility can be achievedthrough: Intellect, Allah's book, the traditions of the Holy Prophet (s.a.w .) and the high feeling of responsibility.

2- Responsibility of Accepting Islam:

Are you a Muslim? Then you have responsibility on you.

Islam is the responsibility of a Muslim, because itis - as we know - not just pronouncing the two testimonies, nor is it worshipping only, rather it is the whole of man's actions. For example, if you enter into the company of faith, you must abide by all its rules and regulations, i.e., you have chosen to be a member of that company freely. Joining any company requires that each and every member must abide by the laws of that particular company known to full members; if not, then, you are as if a blindfolded member.

You must also accept the oneness of Allah; this will make you refrain from any form of associating Allah with anything or anyone. And you must bear witness to theprophethood of the Prophet Muhammad (s.a.w .), this will make you obey, trust and follow all that he brought from His Lord (It is not fitting for a believer, men or women, when a matter has been decided by Allah and His Apostle, to have any option about their decision) (Holy Qur'an: 33:36).And you must pray because your prayer restrains you from shameful and evil deeds, and you must fast, because your fasting calls upon refraining from prohibited things both material and spiritual.

Based on this, we can see that there are some acts that remove a Muslim from the Muslim family or from the company of faith because hedidn't abide by the laws of the faith. Among those actions are the following:

“Whoever wakes up without giving much care to the Muslim's affairs is not among them, and whoever hears a Muslim seeking help from his fellow Muslims, but didn't answer him, he is not a Muslim.”

“He is not among us who cheats or hurts a Muslim.”

“He is not among us who doesn't respect his elders and be kind to the little ones.”

“He is not among us who calls toward tribalism.”

“He is not among us who doesn't take account himselfeveryday .”

“He is not among us who sleeps with his stomach full while hisneighbour is hungry.”

“He is not among us who does not work for his Hereafter.”

“He is not among us who doesn't control himself when he is angry, nor does good to his companion, nor does good to the one who does good to him, nor escorting the one who escorts him and nor be close to the one who is closer to him.”

From these narrations, we can under- stand that, as far as Islam is concerned, there is responsibility in everything.And that the words 'he is not among us' excluded anybody who doesn't have the feeling of responsibility in the circle of Muslims.

3- Responsibility of Time:

Our ages are a gift from Allah…a wide or narrow distance of a fertile land that allows us to cultivate in them, but where wewill be asked on the day of the great harvesting time (the Hereafter) about what we have done with the land and what we have received from it. The Almighty Allah had given each andeveryone of us a container, andsaid: Take it and fill it with what you want, but you are responsible for what you fill it with. Here we differed: amongus there are those who filled their container with sand and there are those who filled their container with a valuable resource, while there are those who filled their container with poison and there are those who filled it with floating dust. Here it is in our hand…itis left to us to think about what we will fill our own container (in our age) with.

Asyouth we are responsible for benefiting in the time of our youthfulness, because it is the mostformost of our life, and it is a field of good, a circle of given, development and services to the religion through giving a helping hand to fellow men.

We are also responsible for not wasting our time joking and playing; too much talking that will neither nourish nor satisfy hunger.And not wander about in the streets, markets and other public places; instead, we should try to follow it with good and beneficial things, which will benefit our society and us.

We are responsible for building our personality in its period of growth and development in order to be different from others in terms of giving; as one of us use to do when he wanted to be different from other students by working hard and concentrating on his lessons. We are also responsible for competing with time, not only imitating. This means making use of every minute and second of ours in developing everything that comes into our hands; be it a part of our personality or our society.

Competing with time means to look into things that are far away from you, not just at things that your eyes set on in the present time…because you are responsible for your today, tomorrow, and future. Time is running out…set your sight on far away tomorrow, then you will see that time - due to its short days and night and its past moving - can offer more than its hours, days, months and years.

Remember…your day is the same with the day of every inventor, initiator or scholar…there is not a day that has 24 hours and the other 30 hours; the only difference is understanding the importance of time and spending it correctly. The responsibility of time is not only when we are alive, rather it continues even after death. Because good remembrance, nice history and whatman leaves of scientific experiences will be an everlasting treasure to the people who come.

4- Responsibility of Science and Knowledge:

Since the beginning of creation, science and knowledge were and will continue to be in man's fight against ignorance,unbelief and retardation. Indeed, the difference isgret between the one who knows and the one whodoesn't know, the first is in lightness while the second is in total darkness.the first is strong and the second is weak…the first one is rich and the second is destitute. Science and knowledge are not just storing information and data, in Islam knowledge is a responsibility; “Whoever knows his knowledge will guide him toward action.” Thus, we must work with our knowledge for the service of our society and thewhole human race.

Science and knowledge are not just reading books only, rather they are contemplation, thinking and experiencing. This does not mean that we should forget about reading books and benefiting from its treasures.And, also, the responsibility of knowledge is protecting justice and working for its propagation among people. It is said: “The alms of knowledgeis to teach he who doesn't know it.” Do not fear its running out and its finishing. Knowledge is among the treasures thatdoesn't finish, rather it increases with giving; “Knowledge becomes purified with giving”.

The responsibility of knowledgedoesn't allow you to keep away your knowledge or hide it from those who are in need of it; this is more dangerous than the hoarding of food. This is because a knowledge gained from studies or through life experiences or by one's trial and hard works is a responsibility in front of Allah. Have you given it to one who is in need of it? Have you placed it on the way of destruction? Have you used it for the purpose of growth and development?Or did you place it inside a locked container? Indeed, knowledge is for all. Whoever deprives others from his own knowledge, Allah will take it away from him.

In this era that is called the “Era of Knowledge”, we are in need of knowing many things derived from it. “Knowledge in its time cannot be defeated by supposition”. We must connect the wheel of institution or university with the movement of the society, because life cannot go without these two good things.And we must learn the basis of scientific studies in different fields, because it is a legislative law that the Muslim community must have essential power and expertise to fulfill all their scientific needs.

It is also the responsibility of knowledge not to give up to the scientific challenges of the time. We should not see it as an end or an ultimate perfection, rather, as youths, we must work hard in order to invent and initiate something new. As other people have the intellect of thinking and inventing, likewise, we have our own intellect that can do the same. Other people's intellects are not made of gold and ours made from steel or their intellect is made from steel and ours from sand, the case is not like this, rather it can only be achieved through programming and thinking, as well as, questioning, seeking advice, competition and dialogue.And , likewise, we must teach ourselves to accept criticism and corrections from every angle.

Our scientific responsibility requires us to seek old and present knowledge (And say Omy Lord! Advanceme in knowledge) (Holy Qur'an: 20:114). Today the powerful is he who has much knowledge, and a powerful believer is he who has knowledge and works with it, and no doubt is better than the weakbeliever .Also , this responsibility requires us to refrain from scientific pride and arrogance, which prevents the increment of knowledge; “Conceit preventsincreaset ” and refraining from intellectual opulence. It is knowledge that neitherharm the one who is ignorant of it, nor benefits the one who possesses it.And likewise overcoming intellectual contradiction between what is original and what is invented, between knowledge and action is very important. However, you must play your own role through the capability given to you by the Almighty Allah, even by adding only one block in building the Islamic civilization.

5- Responsibility of Words (Speech):

The words we utter are not like the foam of soap, which float over thesuurface of our tongues and then, burst quickly in the air. In Islam, our words have a responsibility (Not a word does he utter but there is a sentinel by him, ready to note it) (Holy Qur'an: 50:18). They watch our good and bad deeds, because the tongue is as described in this narration: “Is a key of good or evil.” The responsibility of speech lies in thinking about it before saying it, choosing the best among them, following the best way in saying it and studying its effect on those directed.

Indeed, it is not an easy work, it is in need of thinking, because many a times, talking without thinking leads to negative and destructive effects, while talking after thinking, many a times, leads to positive effects.

Our good words are like a gift: it is good to present it wrapped with beautiful wrapping paperso as to make the recipient happy. Our words of criticism are like the head of a needle…it is good not face it to the direction of our listener in order not to hurt him. After considering all these, then we will have our own special dictionary of good words, as well as, that of criticism. Here we are in two conditions of wanting to reach the mind of people through their hearts, and this cannot be achieved unless by following the method presented to us by the Holy Qur'an: (Say to my servants that they should (only) say those things that are best) (Holy Qur'an: 17:53).

Therefore, our words are like goods in the market. There are good ones and bad ones…we should choose 'a good word' in its pronunciation and meaningso as to be our messenger to others. It is not an easy job, but it is not difficult for those who know the responsibility of speech. After that, words and speeches have different degrees of goodness and evilness.

There are 'words of kindness' that make people pleased withwith : (And speak to them words of kindness and justice) (Holy Qur'an: 4:8).And there are 'words of mildness' that spread their wings over the hearing of the listener and doesn't hurt him (But speak to him mildly; perchance he may take warning or fear (Allah) (Holy Qur'an: 20:44).

And there are 'words of honor' that carry the self-purity of thesayer and attracts the listener because of its sense of preaching, advice, correction, encouragement and guidance: (But address them in terms of honor) (Holy Qur'an: 17: 23).

And there are 'words of eloquence' that enter the hearts of people and became effective as if the speaker is sure that it will hit the target (So keep clear of them, but admonish them, and speak to them a word to reach their very souls) (Holy Qur'an: 4:63).

Selection and choosing of good words and right methods of saying them, is an endeavor andapractice from us, and is a success and guidance from the Almighty Allah (For they have been guided (in this life) to the purest ofspeeches; they have been guided to the path of Him Who is worthy of (all) praise) (Holy Qur'an: 22:24).

But the bad words that require another test in order to run away from them, are:

(False Words): they are the words and sayings that lack any reliable source or it is giving untrue testimony (And shun the word that is false) (Holy Qur'an: 22:30), (And in fact they use words (both) iniquitous and false) (Holy Qur'an: 58:2). (The words of slanders and exposing ones in dignity): which destroy people'sdignity completely: (Allahloveth not that evil should be noised abroad in public speech, except where injustice hath been done) (Holy Qur'an: 4:148).

(Decorated Words): Which have a beautiful shape, are either internally empty or carries evil contents (inspiring each other with flowering discourse by way of deception) (Holy Qur'an:An'am : 112). An example of it is the sweet and distorted word that is sweet in hearing, but it is full of poison (There is a type of man whose speech about this world's life may dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies) (Holy Qur'an: 2: 204).

(Words of Complaint): they are the words released (said) by a disloyal son in front of hisparent as if he will slap them (Say not to them a word of contempt, nor repel them) (Holy Qur'an: 17: 23).

We are in the market of words as we are in the market of goods; we should select the best of them…therefore, good words like fine goods, require valuable prices and sacrifice in order to achieve them, even though continuity has a great effect and role. An evil word issweet, being that it can perish quickly and has tax both in this word and in the hereafter. If the word is from the type of good word, then it can serve as a guide, developer of hearth, opener of the mind, encourager of good deeds, teacher, as well as, an opener for loyalty and good.

And if it is from the vulgar bad words, then it is harmful to ones dignity, stimulates to wrong and an opener to the evil doors. Therefore, your words are your responsibility. If they are under your tongue, you can control them, but if they go out and be under other's control, then it would have positive or negative outcomes.

As youth, we are still learning the lessons of the world in the school of responsibility. In thissituation we will be faced with some words like: Promise, teaching, preaching, calling people toward Allah, supporting justice, rejecting injustice…they are words that require sincerity and honesty, first. For instance, the word 'promise' is full of responsibility, when you promise me something you must fulfill it, because: “A true believer fulfill when he promises', as it is said in a proverb that 'A true believer is the one whofullfilswhen he promises.”And “Promise is the freedom of religion'.But we must always remember that the word 'yes' is not easy as we think.

We will be faced with wordslike: Mockery, humiliation, hurt, stimulating sensitivity,contradic-tion , slander and degradation. Unfortunately,these are words that are circulating between people without paying attention to the fact that they are dangerous or a mattock that destroys houses or are hammers that break hearts.

Your word is your sound…it is you…therefore, do not give it free of charge… do not set it as a foundation for supporting right here and wrong there. Your words are not an accent of your sound or unnecessary letters…they are full of responsibility.

6- The Responsibility of Deeds:

If the responsibility of words and sayings are as mentioned above, then how the responsibility of deeds will be?

We are followers of a religion that requires us to attach our sayings with action…we should not make our sayings above our capability nor block any way (Do you enjoin right conduct on the people, and forget (to practice it) yourselves, and yet ye study the scripture? Will you not understand) (Holy Qur'an: 2: 44).(O ye who believe! Why say ye that which ye do not? Grievously odious is it in the sight of Allah that ye say that which ye do not do) (Holy Qur'an: 61: 2-3)

If you see me talking about the value of honesty and its effect in spreading confidence among people, but when you come closer to me and find that I am a liar here and there, then what will be your opinion toward me? Surely, you will regard me as a hypocrite or a contradictor, who is contradicting his saying with hisaction, this will make you lose confidence in me.

A Muslim who has an Islamic knowledge without working with it will be like: (An example of those who follow the Mosaic law, but subsequently failed in those (obligations), is that of a donkey which carries huge tomes (but understands them not). Evil is the similitude of people who falsify the signs of Allah…) (Holy Qur'an: 62: 5), because what is the use of a library full of valuable books, and carried by a donkey? It is heavy on its back, but hedoed notfeel the heaviness of its knowledge in his mind, heart and life.

We should put it in our mind that action is the best method that has effect in people. Naturally, actions talk with louder voice than sayings. Based on this, it is narrated in a narration: “Be propagators to people without using your tongues, so when piety and perseverance is seen from you, this is propagation”. The words “this is propagation” shows the power of action.

Maybe you might have read in the Holy Qur'an that (Andsay: work (righteousness): soon Allah will observe your work, and His Apostle and the believers) (Holy Qur'an: 9: 105). Can you close your ears from callings as if the issuedoesn't concern you? Are not you a Muslim who tellsgood and practice it?

Indeed, nonsense fun, play, too much talking and other irresponsible behaviors destroy most of our youth capabilities, likewise, laziness, dullness, negligence and too much relaxation destroy our timely capabilities.

Thus, in the adolescence stage, we are responsible for any act that will benefit people and has Allah's consent. We should talk little and act frequently and we mustcorrespond our sayings with our actions so that people might see honesty in us. There is a lot of hatred and curses between youth and elders toward injustice, but a little number of them tries to light the candle… so be among those who make narrow the black circles and widen the white circles…it is the responsibility in Islamic life.

7- Legal Responsibility:

Seeking religious knowledge is your responsibility, as a youth, since you set your feet on the field of puberty. We are responsible for acquiring the knowledge of knowing the lawful and unlawful things in life.

The culture of knowledge is not only a matter ofperfection, rather it is an essential matter being that it will underline your legal opinion toward your moral and social undertakings. This is becauseShari'a is the Islamic law and order and ignoring these laws will lead to a lot of destruction. Therefore, permissible (halal ) is whatwas permitted by theShari'a and is enjoined on us to do it, and unlawful (haram ) is what is not permitted; it is the red line. The circle ofhalal is much wider than that ofharam ….Allah cannot prohibit something unless there is harm in it, nor permits anything unlessther is benefit initl , whether we know it or not.

Islamic laws are similar to the signs on the road of life…there are greens that open ways for you to move, but with conditions, and there is yellow that calls on you to be prepared to stop and there is the red color that prevents you from moving, and there is the one that is open without any condition.

The legal responsibility requiresme , as a youth, not to put my feet forward or backward unless in seeking knowledge. Is this acceptable in the sight of Allah or not? Is this permitted conditionally or is it permitted unconditionally? Is it undesirable forme to do this or is it recommendable or permissible?

The way to this responsibility crosses through the knower of Islamic law who has the confidence of people in his knowledge,religion and good behaviors, and who can extracthalal andharam from the recognized sources ofShari'a .

Indeed, anything that comes across the path of a youth that he didn't know, whether it falls under the circle of Allah's consent or outside it, reduces the possibility of sliding into the acts that are against theShari'a or falling into sin.

It is commonly believed that having religious knowledge means knowing the issues related to prayer, fasting, alms, purification, and forgetting other aspects of life run byShar'ah . It has been narrated in one of the Prophetichadith : “There is nothing without a law”. But having knowledge in religion hastaked a broad and wider meaning; it is 'a mean of reforming and correcting ideologies, morals and actions. Indeed, a man through his knowledge ofreligion, can differentiate between a sound ideology and a false one, between virtues and vices; and good and evil. And, likewise, havingHaving Islamic knowledge means knowing the way of eternal bliss and happiness, both materially and spiritually. Therefore, having Islamic knowledge is a source of man's perfection and a source of reaching a high standard. It is reported that Imam Musa binJa'far (a.s .) said: “Knowledge is the key of insight and the whole of worship, as well as, a source of reaching a higher standard.”

Definition of Prayer

The Meaning of Prayer

Prayer (du’a’) means the asking of a servant for his needs from Allah, the Exalted. On analyzing this definition, we find that it can be reduced to the following four elements:

1. The One called upon (al-mad’uww), i.e. Allah, the Exalted.

2. The Supplicant (ud-Da’i), i.e. a human being.

3. Prayer (ad-du’a’), i.e. the act of asking from Allah.

4. The Object of Prayer (al-maduww lahu), i.e. the need which one presents before Allah by means of prayer.

The following is an explanation of each of the above four elements.

1. The One called upon (al-mad’uww)

The one called upon during prayer is Allah, the Exalted; the One who is:

a. Absolutely Self-sufficient and to whom belongs the kingdom of the heavens and the earth.

“Do you not know that to Allah belongs the kingdom of the heavens and the earth.” 1

“To Allah belongs the kingdom of the heavens and the earth, and whatever is between them. He creates whatever He wishes.” 2

b. Whose kingdom does not diminish by His bestowal.

“This is indeed Our provision, which will never be exhausted.” 3

“To these and to those- to all We extend the bounty of your Lord. All do We help, these as well as those, out of the bounty of your Lord, and the bounty of your Lord is not confined.” 4

A phrase in the supplication of al-iftitah reads, “And the frequency of giving increases Him not but in generosity and kindness.”

c. In whose divinity there is no stinginess. He is not miser in answering the needs of His servants.

Therefore, there is no reason that He should not answer the prayer of His servants when they pray to Him regarding that which is of importance to them, be it great or small, as He {himself} has said,

“Call Me, I will answer you” 5 ;

except if the response (istijabah) is not to the benefit of the supplicant, as he is not aware of what is beneficial to him in reality and what is not, whilst Allah is All-knowing.

With regard to this, a phrase in the supplication of al-iftitah reads:

“If there was a delay {in Your response}, I would blame You, due to my ignorance; while perhaps that which has {been} delayed is good for me, as You know the outcome of all affairs. I have not seen a more generous master, so patient with a wretched slave, than You are with me.”

2. The Supplicant (ud-Da’i)

The supplicant is the servant who is needy (faqir) in all respects, even in his awareness of being needy to Allah:

“O mankind! You are the ones who stand in need of Allah, and Allah –He is the All-sufficient, the All-laudable.” 6

“…Allah is the All-sufficient, and you are all-needy.” 7

Nothing can elevate a person to Allah, the Exalted, better than his neediness (faqr) to Him. ‘Neediness to Allah’ is among the stations (manazil) of the mercy of Allah.

The more a person is aware of his neediness to Allah, the closer he is to His mercy. On the contrary, the more arrogant he becomes, not realizing his neediness and dependency on Allah, the farther he shall be from His mercy.

3. The Act of Asking (ad-Du’a’)

The more persistent a person is in his petition to Allah, the closer he shall be to His mercy. The climax of asking from Allah is when one is in need of Him desperately (idtirar), such that he has no other choice but that Allah should answer his prayer.

By idtirar we mean a state in which a person loses all other means of attaining his wish, and there remains for him only one choice; a choice whose affair lies solely in the hand of Allah and not in his hand. Subsequently, he turns to Allah, the Exalted, in desperation. It is in such a condition that a servant is the nearest of all things to Allah’s mercy:

“Is He not who answers {the call of} the distressed {person} when he invokes Him and removes his distress…?” 8

In fact, there is no separation (fasl) at all between the supplication of the distressed and the response from Allah in removing his distress.

This state of being in desperate need of Allah (idtirar) during supplication implies detachment (inqita’) from all other than Allah, and turning to Him alone; otherwise the act of supplicating and asking from Allah would no longer be considered as stemming from desperate need toward Him.

However, prayer does not dispense with the need for effort and action, as the endeavour by the supplicant for attaining his wish does not dispense with prayer and petition to Allah.

4. The Object of Prayer (al-mad’uww lahu)

The object of supplication is anything that a supplicant prays to his Lord for, of his needs and wishes. And there is absolutely no objection in that a supplicant should ask from Allah whatever he wants, however great it might be; as this does not render Allah incapable, nor does His kingdom diminish because of this, nor is there any miserliness in His divinity.

Similarly, it does not matter if he were to pray to Allah even for the smallest of his wishes, “even for the band of his shoes, the fodder of his cattle, and the salt of his bread”, as it has appeared in a Divine Narration (hadith al-qudsi).

For Allah loves His servant to be constantly in contact with Him with respect to everything, small or big, of his needs, and that his small needs should not veil him from Allah due to their insignificance, nor should the enormity of his needs separate him from Allah. He, the Exalted, likes to see the hands of His servant stretched toward Him for every need, and his heart continuously in remembrance of Him, in every state, in ease and in adversity.

Beside this, there is nothing like prayer and need in interlocking a human being with Allah.

The Value of Prayer

The Qur’an says:

“Your Lord has said, ‘Call Me, I will answer you. Indeed those who are disdainful of My worship will enter hell in utter humility.” 9

Prayer implies the turning (iqbal) of a servant toward Allah. Turning toward Allah constitutes the essence (ruh) of worship (‘ibadah), whilst worshipping Allah is the goal of the creation of mankind.

These three points mentioned above reveal to us the value of prayer as well as its reality. So let us start with the third point and work our way upward to the first one.

The Qur’an is very clear in that worship (‘ibadah) is the aim behind the creation of the human beings. He, the Exalted, says:

“I did not create the jinn and the humans except that they may worship Me.” 10

This is precisely what the third point entails; a concept which is of utmost importance in Islam.

The value of worship lies in that it ties and links the human being to Allah. It is due to this very reason that the intention of getting closer to Allah (qasd at-Taqarrub) is an essential element in the realization of ‘ibadah, without which the action performed would not be considered as ‘ibadah.

Hence, the reality of ‘ibadah is the journey toward Allah, turning to Him, aspiring His face, and seeking His pleasure. This is the second point which is, in fact, an illustration of the first point.

The first point implied that prayer is a state of turning toward Allah, as it is one of the most distinct instances of connection and link with Allah. Among the different acts of devotion (‘ibadah), there is no act which can take man closer to Allah than du’a’.

Sayf at-Tammar is narrated to have said, “I heard Abu ‘Abdillah as-Sadiq (‘a) saying, ‘I enjoin prayer (du’a’) upon you, for there is nothing which will get you closer to Allah than du’a’.’”11

The greater one’s need (hajat), desperation (idtirar) and dependency (faqr) on Allah, the more profound is his state of turning (iqbal) toward Him. There is a proportional relation between one’s feeling of dependency and his being in need of Allah desperately, and one’s turning toward Allah; for need and desperation prompts one to take resort in Him. And the iqbal of a person toward Allah, the Exalted, would be according to the degree of his perception of his own neediness, as the opposite is also correct.

He, the Exalted, says in this regard:

“Indeed man becomes rebellious when he considers himself without need.” 12

Indeed man rebels and turns away from Allah as much as he sees himself to be needless. On the contrary, he turns toward Allah as much as he perceives his indigence and need toward Him. The Qur’an is precise in its words,‘when he considers himself without need’ .

In actual fact, no human being is needless of Allah, rather the whole of man’s existence is absolute neediness (faqr) to Allah:

“O mankind! You are the ones who stand in need of Allah, and Allah –He is the All-sufficient, All-laudable.” 13

Nevertheless, it seems to him that he has become needless, and it is the arrogance (ghurur) of man that creates this impression in him.

When it appears to him that he is needless, he becomes disregardful and turns aside and transgresses. But when distress touches him and he feels himself to be in need of Allah, then he comes back and turns toward Him.

In conclusion, the reality of prayer is ‘turning toward Allah’ (iqbal). Whoever wishes to call on Allah and implore Him, he must turn toward Him earnestly. And it is this state of ‘turning’ which constitutes the reality and essence of prayer and makes it valuable.

Four Ways of Reaching Allah in the Qur’an

Supplication is among the most important ways ordained by Allah for His servants in order for them to arrive at Him.

Apart from this, Allah, the Exalted, has stated in the Qur’an four ways of arrival at Him.

Imam as-Sadiq (‘a) is reported to have said, “There are four things in favour of man, and not against him; faith (Iman) and thankfulness (shukr), for Allah, the Exalted, says:‘Why should Allah punish you if you give thanks and be faithful?’ 14 ; seeking forgiveness (istighfar), as He, the Exalted, says: ‘But Allah will not punish them while you are in their midst, nor will Allah punish them while they plead for forgiveness’ 15 ; and prayer (du’a’), for He, the Exalted, says:‘Say, ‘My Lord would not care for you were it not for your supplication?’ 16 ”17

Mu‘awiyah bin Wahab narrates from Abu ‘Abdillah as-Sadiq (‘a), “O Mu‘awiyah! Whosoever is given three {things} shall not be deprived of the {other} three. Whoever is given prayer (du’a’) shall {also} be given the response (ijabah). Whoever is endowed with thankfulness (shukr) shall {also} be endowed with enhancement (ziyadah). And whoever is granted reliance on Allah (tawakkul) shall {also} be granted sufficiency (kifayah), for Allah, the Exalted, says in His Book,‘And whoever puts his trust in Allah, He will suffice him’ 18 ; and He says: ‘If you are grateful, I will surely enhance you {in blessing}’ 19 ; and He says:‘Call Me, I will answer you.’ 20 ”21

‘Abdullah bin Walid al-Wasafi reports from Imam as-Sadiq (‘a), “{There are} three things with which nothing can cause harm {to a person}; prayer (du’a’) during hardships, seeking forgiveness (istighfar) after committing a sin, and thankfulness (shukr) when one is given a blessing.”22

These are in fact channels of communication with Allah. Nonetheless, the channels of communication with Allah are many, such as repentance (tawbah), fear (khawf) and awe (khashyah) of Allah, love (hubb) and yearning (shawq) for Allah, and hope in Allah (raja’).

However, man’s relation with Allah must be structured on a well-arranged collection of the above elements, as Islam does not approve the theory of there being only a single way of communication with Allah.

Prayer is one of the most significant means of communication with Allah and turning toward Him. This is because nothing inspires people to take resort to Allah the way their neediness (hajat) and indigence (faqr) prompt them to do so. Hence, du’a’ is among the widest of the doors of communication with Allah.

In his supplication at dawn, Imam Zayn al-’Abidin (‘a) says: “All praise is due to Allah whom I call for my need whenever I wish, and confide to Him my secrets whenever I will -without a mediator, and He fulfills my need.”

Prayer: the Essence of Worship

Du’a’ is the essence and spirit of ibadah. This is because the purpose behind the creation of mankind is to worship Allah, and the goal of worship is to tie man to Allah, the Exalted, and prayer actualizes this goal in an extensive manner and through the strongest of means.

The Holy Prophet (S) is related to have said, “Supplication is the essence (mukkh) of worship. One who maintains supplication shall never perish.”23

He (S) has also said, “Flee to Allah for your needs, and take refuge with Him in your calamities, and entreat Him and call on Him; for du’a’ is the kernel of ‘ibadah. There is no believer (mu’min) who calls on Allah except that He answers him; He will either speed up {in granting him} his request in this world, or He will delay it for him to the Hereafter, or He will expiate of his sins as much as he has implored Him, so long as he does not pray for a wrong deed.”24

The above narration illustrates for us the path of the journey of man toward Allah in prayer, and the manner in which he should turn toward Him. Just ponder on these statements: ‘Flee to Allah for your needs’, ‘take refuge with Him in your calamities’ and ‘entreat (tadarru’) Him’.

In another tradition, the Holy Prophet (S) says: “Supplication is the weapon (silah) of a believer and the pillar (‘imad) of religion.”25

The reason behind prayer being the pillar of religion is that the foundation of religion is the journey toward Allah, whilst prayer is turning toward Him, and commencing this journey. And since the reality of prayer is turning toward Allah, it is the most liked and the most revered of things in the eyes of Allah.

The Holy Prophet (S) says: “There is no thing more honourable (akram) in the eyes of Allah than du’a.”26

Hannan bin Sudair relates from his father, “I said to al-Baqir (‘a), ‘Which act of worship is the best?’ He (‘a) replied, ‘Nothing is more lovable to Allah than that He should be asked and besought of what He possesses. There is no one more disliked by Allah, the All-mighty, the Majestic, than him who is disdainful of His worship and does not ask Him of what He possesses.”27

In his supplication for the day of Wednesday, Amir al-Mu’minin ‘Ali bin Abi Talib (‘a) says: “All praise is due to Allah whose pleasure (mardat) is in petition to Him and begging for what is with Him, and whose anger is in lack of insistence in imploring Him.”

A phrase in the supplication of kumayl reads, “…For you have decreed upon your servants to worship You, and have commanded them to supplicate You and assured them that they would be answered; so to You, O my Lord, I have turned my face, and toward You, O my Lord, I have extended my hand…”

Disregard for Prayer is to Turn Away from Allah

Allah, the Exalted, says:

“Your Lord has said, ‘Call Me, I will answer you. Indeed those who are disdainful of My worship will enter hell in utter humility.” 28

According to this verse, being disdainful (istikbar) of worship (‘ibadah) implies disregard for prayer, as the context of the verse exhorts to prayer when it says:‘Call on Me’ , and immediately after this it says:‘those who are disdainful of My worship will enter hell in utter humility.’

Hence, disregard of prayer according to the above verse is tantamount to being arrogant in worship; as it implies turning away (i’rad) from Allah. The same has been reported from Imam as-Sadiq (‘a) regarding the interpretation of the above verse. He (‘a) says:“{Supplication} is, by Allah, the worship (‘ibadah), it is -by Allah- the worship!”

Hammad bin ‘Isa reports from Imam as-Sadiq (‘a), “Supplication is indeed the worship (‘ibadah). Allah, the Exalted, says:‘Those who are disdainful of My worship will enter hell in utter humility.’” 29 30

Man holds no status in the eyes of Allah but by virtue of supplication and to the extent that he prays to Allah. And Allah, the Exalted, cares for His servant as much as he implores Him and turns toward Him,

“Say, ‘What store my Lord would set by you were it not for your supplication?” 31

This is because the reality of supplication is equivalent to turning toward Allah (iqbal), as disregard for it is turning away (i’rad) from Him. And Allah does not care for one who turns away from Him, nor will he hold any status in His eyes.

Imam al-Baqir (‘a) says in a narration, “No one is more hated by Allah, the All-mighty, the Majestic, than he who shows arrogance in worshipping Him and does not ask Him for that which lies with Him.”32

The Holy Prophet (S) is reported to have said, “You must implore Allah or else He will be wrathful at you. Indeed Allah has servants who do {righteous} deeds, so He gives them {of His mercy}; and there are others who sincerely ask Him, so He grants them. Thereafter, He will gather all of them in the Heaven. So those who performed {good} deeds shall say, ‘Our Lord, You gave us because we acted {righteously}, but why did You give to these {people}?’ He will say, ‘These are my servants. I gave you your reward without wasting anything of your deeds. These people besought Me, hence I gave them and enriched them; this is My grace, I give it to whomsoever I desire.”33

Allah Yearns for the Supplication of His Servant

When a servant turns toward Allah by way of supplication, then he is loved by Allah. And if he turns away from Him, He is disliked by him.

Nevertheless, Allah, the Exalted, may delay in responding to the prayer of his servant so that his standing before Him, his turning toward Him, and his entreating Him may be prolonged; for Allah loves to hear the imploration of His servant and yearns for his prayer and secret conversation with Him (munajat).

Imam al-Kazim (‘a) is reported to have said, “Verily, Allah, the All-mighty, the Majestic, delays in answering a believer out of desire for his imploration and says: ‘This is a voice I love to hear.’ And He quickly responds to the prayer of a hypocrite and says: ‘This is a voice I hate.’”34

Imam as-Sadiq (‘a) says: “Pray to Allah frequently, for Allah loves His believing servants to call on Him and He has indeed promised them the response.”35

Imam ‘Ali (‘a) is related to have said, “The most lovable of acts to Allah, the All-mighty, the Majestic, on this earth is supplication.”36

It has been reported that Imam al-Baqir (‘a) used to say, “When a believer entreats Allah, the All-mighty, the Majestic, for a need, He delays in responding to him quickly, out of love for {hearing} his voice and listening to his lamentation.”37

Abu ‘Abdillah as-Sadiq (‘a) says: “{It so happens that} a servant makes supplication and Allah, the All-mighty, the Majestic, says to the two angels, ‘I have indeed answered him, but confine him to his need, for I love listening to his voice.’ And {at times} a servant makes a petition and Allah, the Blessed, the Exalted, says: ‘Grant his need quickly, for I hate his voice.”38

Imam as-Sadiq (‘a) is reported to have said, “When a servant -who is a friend of Allah, implores Allah, the All-mighty, the Majestic, for a matter which concerns him, then it is said to the angel appointed over him, ‘Fulfill the need of My servant, but do not hurry, for I long to listen to his voice and call.’ And when a servant -who is a foe of Allah, the All-mighty, the Majestic, calls on Allah regarding a matter which concerns him, it is said to the angel appointed over him, ‘Fulfill his need and make haste, as I dislike to listen to his voice and call.”39

Asking one’s Needs from Other than Allah

Allah, the Exalted, dislikes the pleading of people with one another for their needs, as He loves a believer to honour his self and his hand by refraining from begging from others. Besides, He, the Exalted, loves to be beseeched by the believers, and loves their imploration and supplication to Him.

The Holy Prophet (S) says: “Indeed Allah has loved one thing for Himself and has abhorred it for His creatures. He has disliked for His creatures {their} pleading {with one another}, and has loved for Himself to be entreated {by them}. There is nothing more beloved to Allah than that He should be besought. Hence, none of you should be ashamed of asking Allah of His bounties, even if it is for the strap of a sandal.”40

Imam as-Sadiq (‘a) is reported to have said, “Allah loves a servant to ask from Him {even} for {commiting} a great sin, and He hates a servant who takes lightly the smaller sins.”41

Muhammad bin ‘Ajlan relates:

“I was caught in a great poverty and constraint, and he who is in constraint has no friend. I was also in a great and heavy debt and was under pressure to repay it. So I set out toward the house of Hasan bin Zayd –who was then the governer of Madinah, as we used to know each other. Muhammad bin ‘Abdillah bin ‘Ali bin al-Husain (‘a) –whom I knew well for long- realized from my condition where I was heading toward. He met me on the way and took hold of my hand and said, ‘I have come to know of what you are intending to do. Who do you entertain hope in to remove what has befallen you?’

‘Hasan bin Zayd’, I replied.

He said, ‘In this case, he is not going to fulfill your need, nor will your request be granted. You must ask One who is capable of doing that, One who is the Most Generous of those who are generous. Seek from Him what you are hoping for; for I have heard my cousin, Ja’far bin Muhammad, narrating from his father, who related from his grandfather, who reported from his father Husain bin ‘Ali (‘a), who narrated from his father ‘Ali bin Abi Talib (‘a), who reported the Holy Prophet (S) saying:

‘Allah revealed to some of His prophets in some of His revelations saying, ‘By My might and majesty, I will indeed sever the hope of one who entertains hope in other than Me with despair, and I will clothe him with the dress of humiliation among the people, and I will distance him from My salvation and bounties. Does My servant entertain hope in other than Me during hardships, while all the hardships are in My hand?

And does he anticipate from other than Me, while I am the All-sufficient and the Generous? In my hand are the keys of the closed doors, and My door is open for one who calls on Me. Do you not know that when one is afflicted with a calamity, then none other than Me has the ability to remove it from him? Then how come I find him hoping for its removal by turning away from Me, while I have given him out of My generosity and grace what he did not ask from Me?

Still he turned away from Me and did not beseech Me, rather he beseeched other than Me during his hardships, while I am Allah, I begin endowment before request (mas’alah). Can it be that I am asked but I do not give generously? Never. Are not generosity and kindness particular to Me? Are not this world and the Hereafter in My hand?

If all the inhabitants of the seven heavens and the earth were to ask Me and I were to grant each of them his request, this would not diminish My kingdom by the like of a fly’s wing! And how can a kingdom whose custodian is Me diminish? So wretched be he who disobeys Me and is not conscious of Me.’

So I said to him, ‘O son of the Prophet of Allah! Repeat this narration for me.’ So he repeated it three times. Then I said, ‘By Allah, I am not going to ask anyone for a need after this.’ And it was not long before Allah granted me a provision (rizq) from Him.”42

Notes

1. Qur’an, 2:107.

2. Qur’an, 5:17.

3. Qur’an, 38:54.

4. Qur’an, 17:20.

5. Qur’an, 40:60.

6. Qur’an, 35:15.

7. Qur’an, 47:38.

8. Qur’an, 27:62.

9. Qur’an, 40:60.

10. Qur’an, 51:56.

11. Bihar al-Anwar, vol.93, pg.293.

12. Qur’an, 96:6 7.

13. Qur’an, 35:15.

14. Qur’an, 4:147.

15. Qur’an, 8:33.

16. Qur’an, 25:77.

17. Bihar al-Anwar, vol.93, pg.291.

18. Qur’an, 65:3.

19. Qur’an, 14:7.

20. Qur’an, 40:60.

21. See: al-Khisal-of as-Saduq, vol.1, pg.50; al-Mahasin of al-Barqi, pg.3; and al-Kafi, vol.2, pg.65.

22. Al-Amali of at-Tusi, pg.127.

23. Bihar al-Anwar, vol.93, pg.300.

24. Ibid., pg. 302.

25. Ibid., pg. 288.

26. Makarim al-Akhlaq, pg. 311.

27. Ibid, pg.311. See also al-Mahasin of al-Barqi, pg.292.

28. Qur’an, 40:60.

29. Wasa’il al-Shi’ah, vol.4, pg.1083.

30. Imam as-Sajjad (‘a) says in Sahifat as-Sajjadiyyah, supplication no.45, “And You have said, ‘Call Me, I will answer you. Indeed those who are disdainful of My worship will enter hell in utter humility.’ Hence You have named supplicating You ‘worship’ and refraining from it ‘disdain’, and You have threatened that the refraining from it would yield entrance into hell in utter humility.” {Trns.}

31. Qur’an, 25:77.

32. Wasa’il al-Shi’ah, vol.4, pg.1084, hadith no.8604.

33. Wasa’il al-Shi’ah, vol.4, pg.1084, hadith no.8609.

34. Bihar al-Anwar, vol.97, pg.296.

35. Wasa’il al-Shi’ah, vol.4, pg.1086, hadith no.8616.

36. Ibid, pg.1089, hadith no.8639.

37. Qurb al-Asnad, pg.171; and Usul al-Kafi, pg.526.

38. Wasa’il al-Shi’ah, vol.4, pg.1112, hadith no.8731; and Usul al-Kafi, pg.526.

39. Usul al-Kafi, pg.527; and Wasa’il al-Shi’ah, vol.4, pg.1112, hadith no.8732.

40. Furu’ al-Kafi, vol.1, pg.196; and Man la Yahduruhu al-Faqih, vol.1, pg.23.

41. Al-Mahasin of al-Barqi, pg.293; and Bihar al-Anwar, vol.93, pg.292.

42. Bihar al-Anwar, vol.93, pg.303 304.