Alhassanain(p) Network for Heritage and Islamic Thought

Question 41: Pure Wine in the Qur’an

Question: What is the “sharaban tahuran” mentioned in the Qur`an (sometimes translated as “pure wine”)?

Brief Answer

“Sharab” means something which can be drunk and “tahur” means that which is in itself pure and uncontaminated and also makes other things pure. We can gather from various verses that in heaven there are various kinds of drinks that are pure and refreshing. The term “Sharaban Tahuran” has been mentioned in one of these verses:

“Their Lord will serve them with the pure drink.” 1

There are three views as to what this drink is:

1. Some have said this drink is what believers will drink in paradise after having eaten heavenly foods. This drink will clear all internal wastes. The only thing left will appear in the form of a fragrant perspiration on the skin.

2. Others have taken this drink to be spiritual blessings for spiritual progress. As narrated from Imam Ja’far b. Muhammad as-Sadiq (ع), “When the believer drinks the ‘pure drink’ he forgets everything other than Allah and turns solely towards his Master.”

A narration from Imam Muhammad b. ‘Ali al-Baqir (ع) says “When the believers drink from it Allah cleans their hearts from envy.”

3. A third group has combined the previous two opinions. They have said that since man is a beautiful combination of the dark soil and a divine soul, he needs not only material sustenance but also spiritual blessings.

Just as the spiritual wayfaring of people differs so too does the rewards they receive in heaven. In some verses of the Noble Qur`an the drinks in paradise have been mentioned in very beautiful phrases: the most beautiful ­cup-bearers; tall with pretty faces and deep-set eyes, going around with chalices of a pure drink amongst the believers in heaven; a very clear drink that gives them an indescribable feeling. This drink does not demolish the intellect, nor do they become intoxicated and drunk with it.

Other verses relate that the “abrar” will drink from a refreshing drink called “rahiq makhtum.” This drink has a scented seal on it which keeps it from any type of contamination.

The “muqarrabuun’s” share will be from the spring called “tasnim.” The cup-bearer will be the Lord himself and the chalice will be the truth of knowledge and love towards Him.

There is a narration from the Noble Prophet (ص) that he said “Tasnim is the noblest drink in paradise which Muhammad (ص) and his progeny will drink and the Ashab Yamin and the rest will drink from a mixture that contains some of it.”

Thus, as people are of different levels in this world, they will be in different levels in paradise as well. What they enjoy from paradise will be according to their spiritual capacity. This is why the Noble Qur`an mentions

them with different terms calling a group “ashab yamin” others “abrar” and some “muqarrabun.” Their rewards will also be according to their ranks.

Detailed Answer

 “Sharab” means something which can be drunk. It has been used in the Qur`an with this meaning.

“Many fruits and drinks are at their disposal.” 2

Allah (awj) also says,

“He sends down water from the sky from which you drink.” 3

The word “Tahur” means that which is in itself pure and uncontaminated and which also makes other things pure, just as He says in the Qur`an,

“We sent down purifying water from heaven.” 4

We can gather from various verses that in heaven there are various kinds of drinks that are pure5 and refreshing. The liquids that flow in the riverbeds of heaven differ from the drinks of this world not only in their substance but also in their qualities. This is because the rivers of this world only flow with water and after a while their water becomes rancid. But the rivers of heaven are special in both regards.

The Noble Qur`an points to four kinds of liquid that flow in four different riverbeds in heaven: the river of water that quenches thirst; the river of milk that satiates hunger; the river of honey that gives pleasure and strength; and the river of wine for happiness.6 These liquids have been created in such a way that the passing of time does not corrupt them. In other verses an indication is made to a drink called “Rahiq Makhtum”7 or that which is mixed with camphor8 or zanjabil9 . In one verse mention is made of a pure drink10 that the Lord will give; the saqi, or cupbearer, being Allah (awj) himself.

We can summarize the viewpoints of Qur`anic commentators regarding the special “wine” of heaven into three basic views:

1. The meaning of “pure drink” is a type of drink which the people of heaven drink after eating heavenly food. It cleans all inner wastes. Only perspiration is excreted by the body which gives off a beautiful fragrance. This is a materialistic interpretation of the blessings of heaven with the difference that what is found there is better and more long-lasting than what is found here. The traditions11 and verses of the Qur`an have described the drinks of heaven in the most beautiful of ways with the most extraordinary cupbearers who revolve around the people of heaven and give them an intensely white drink in which there is no corruption of the mind and by which they do not become inebriated.12

2. The meaning behind the aforementioned drink is spiritual blessings. In the Qur`anic commentary, al-Mizan, there are indications that this “pure drink” cleans one spiritually from forgetfulness of Allah (awj) and removes the curtains and barriers between us and Him.

As narrated from Imam Ja’far b. Muhammad as-Sadiq (ع), “When the believer drinks the ‘pure drink’ he forgets everything other than Allah and turns solely towards his Master.”13 In the Qur`anic commentary, Ayab al-Bayan, it is written that the “pure drink” cleans the hearts of the good from

evil attributes and bad ethical traits and from the imaginary desires and from all sadness and misery.

In a narration from Imam Muhammad b. ‘Ali al-Baqir (ع), he mentions that “When the believers drink from it Allah cleans their hearts from envy.”14

Some great personalities have said that since drawing ourselves in the love of Allah (awj) and cutting off all ties from other than Allah (awj) is the ultimate purity, everything which lacks that, lacks the quality of purity. This is a general principle and is one of the pearls of wisdom of the noble family of the Prophet (ع). Its message has been communicated by Imam Ja’far b. Muhammad as-Sadiq (ع) when he said: “This drink cleans their bodies and their souls from other than that Pure Essence. It is only That Noble Essence of Allah and His remembrance that cleans man from impurities.”15

3. It can be gathered from some Qur`anic commentaries that they have attempted to combine the above two viewpoints. They say that since man is a combination of lowly mud and the Spirit of Allah (awj), he needs not only material sustenance but also spiritual blessings.

Just as the spiritual wayfaring of people differs, so do the rewards they receive in heaven. Some like the good taste of the refreshing drink of “Rahiq Makhtum” and are satiated by it. It is a drink which has been sealed with the musk of immaculateness from falsehood.

The drink of those drawn near (muqarrabin) is the water of tasnim. In a tradition from Imam Ja’far b. Muhammad as-Sadiq (ع), it has been stated that “Tasnim is the most blessed of drinks in heaven, from which Muhammad and his Noble Progeny drink. The rest of the people of heaven drink from a mixture of that.”16 The cupbearer of that drink is Allah (awj) Himself17 and the chalice will be the truth of knowledge and love towards Him.18

From what we have said, we can understand that just as in this world people differ in their degrees of perfection; in heaven they also have different degrees of perfection. Their share of the blessings of paradise is equivalent to their spiritual capacity. That is why they have been called by different names in the Noble Qur`an. What is certain is that the blessings of heaven are filled with pleasure and happiness, but not exactly like the pleasures of this world.

Notes

1. Surat Sad (38), Verse 51:

 ... يَدْعُونَ فِيهَا بِفَاكِهَةٍ كَثِيرَةٍ وَشَرَابٍ

2. Surat al-Nahl (16), Verse 10:

 هُوَ الَّذِي أَنْزَلَ مِنَ السَّمَآءِ مَآءً لَكُمْ مِنْهُ شَرَابٌ

3. Surat al-Furqan (25), Verse 48:

 وَأَنْزَلْنَا مِنَ السَّمَآءِ مَآءً طَهُوراً

4. This apparently does not refer to the legal sense of purity {i.e. haharah opposite to nijasah}, because there cannot be filth or nijasah in paradise. There are only different levels of perfection.

5. Surat Muhammad (47), Verse 15:

 مَثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ فِيهَا أَنْهَارٌ مِنْ مَآءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِنْ لَبَنٍ لَمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِنْ خَمْرٍ لَذَّةٍ لِلشَّارِبِـينَ وَأَنْهَارٌ مِنْ عَسَلٍ مُصَفًّى

6. Surat al-Mutaffifin (83), Verse 25:

 يُسْقَوْنَ مِنْ رَحِيقٍ مَخْـتُومٍ

7. Surat al-Insan (76), Verse 5:

 إِنَّ الأَبْرَارَ يَشْرَبُونَ مِنْ كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

8. Surat al-Insan (76), Verse 17:

 وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنْجَبِيلاً

9. Ibid., Verse 21:

 وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

10. One example is hadith no. 30 in Nur al-Thaqalayn, vol. 5, pp. 32-33.

11. Surat al-Saffat (37), Verses 45-47:

 يُطَــافُ عَلَيْهِمْ بِكَأْسٍ مِنْ مَعِينٍ. بَيْضَاءَ لَذَّةٍ لِلشَّارِبِينَ. لاَ فِيهَا غَوْلٌ وَلاَ هُمْ عَنْهَا يُنْـزَفُونَ

Also see Surat al-Zukhruf (43), Verse 7

12. Majma’ al-Bayan, vol. 10, pg. 223:

يُطَهِّرُهُمْ مِنْ کُلِّ شَيْءٍ سِوَی اللٌّهَ.

13. al-Kafi, vol. 8, pg. 96:

...وَ عَنْ يَمِينِ الشَّجَرَةِ عَيْنٌ مُطَهِّرَةٌ مُزَكِّيَةٌ قَالَ فَيُسْقَوْنَ مِنْهَا شَرْبَةً فَيُطَهِّرُ اللَّهُ بِهَا قُلُوبَهُمْ مِنَ الْحَسَدِ...

14. Majma’ al-Bayan, vol. 10, pg. 223:

يُطَهِّرُهُمْ عَنْ كُلِّ شَيْءٍ سِوَى اللٌّهَ، إذْ لاَ طاَهِرَ مِنْ تَدَنُّسٍ بِشَيْءٍ مِنَ الأَكْوَانِ، إلاَّ الله.

15. Bihar al-Anwar, vol. 8, pg. 150:

اَلتَّسْنِيمُ أَشْرَفُ شَرَابٍ فِي الْجَنَّةِ يَشْرَبُهُ مُحَمَّدٌ وَآلُ مُحَمَّدٍ صَرْفاً، وَيُمْزَجُ لِأَصْحَابِ الْيَمِينِ وَسَائِرِ أَهْلِ الْجَنَّةِ.

16. Surat al-Insan (76), Verse 21:

 ... وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

17. Surat al-Mutaffifin (83), Verses 27-28:

 وَمِزَاجُهُ مِنْ تَسْنِيمٍ. عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ

18. Surat al-Insan (71), Verse 21:

 ...وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا...

Question 42: Pre-requisites for understanding the Qur’an

Question: What are the prerequisites for understanding the Qur`an?

Brief Answer

The Qur`an is the eternal miracle of the Prophet Muhammad (ص). It is a book that illuminates all things. Though it is composed of simple words and phrases, it is stated in a high literary style and conveys ideas that soar far beyond the comprehension of a normal human being. To perceive its essence and accurately derive laws from it, is immensely difficult. Thus, despite the fact that the Qur`an is “clear,” to properly understand it and act upon it takes great effort.

The prerequisites to understanding the Qur`an are of two kinds:

Exoteric: One must have a firm grasp on

a. The ‘Arabic language with all its intricacies;

b. The history of Islam;

c. The circumstances that surrounded the revelation of the various verses;

d. Narrations that are directly relevant to the exegesis of the Qur`an;

e. The general verses and the specific ones; the unqualified verses and the qualified; the verses that abrogate and those that are abrogated.

Esoteric

a. One must have the spiritual purity that comes from the fear of Allah (awj).

b. One must not be arrogant.

Detailed Answer

Among the basic tenants of Islam is the belief that the Prophet Muhammad (ص) is the final prophet and his religion is the final religion. It follows that the Qur`an must accompany man until the Day of Judgment providing him with guidance. Thus, after the prophethood of Muhammad (ص), there is no excuse left to those who wish to flee from their duty toward Allah (awj).

On the one hand, this book describes itself as “light”1 , “clear”2 , “a clarifier”3 , and “a proof.”4 It claims with emphasis that it is easy to understand and easy to benefit from.5 On the other hand, the Qur`an repeatedly calls its readership to ponder and criticises those who fail to do so.6 Our challenge is to find the harmony between these two sets of verses.

The Qur`an is “light” because it originates with the One who is the Light of the Heavens and Earth.7 It therefore, is not only luminous, but it illuminates other than itself. It follows that it is “clear” and evident to all. It is a “clarifier” because it also clarifies all that is external to itself. It is a “proof” because it removes all doubt and provides overwhelming proof against anyone who chooses to disbelieve in it.

Its surface meaning is comprehensible to all as attested to by anyone who understands ‘Arabic. It uses no confounding words or phrases. It does not

employ any strange ‘Arabic dialects. It also refrains from using the jargon specific to any particular field that its reader would require specialized knowledge to comprehend it.

The content of the Qur`an is far from the decadence of the Age of Ignorance. It does not speak of lustful desire or power mongering and pillaging. Rather the Qur`an has provided guidance to man from the time it was revealed until now, and will continue to do so until the Day of Judgment. It leads him to the epitome of humanity and everlasting felicity. It leads him to the gnosis and benefaction that lead to the perfection of the soul. It warns him of the lethal danger of saturating one’s base desires in worldly pleasures.

Despite all this, much of the Qur`an’s content is supernatural though it has been written using a very material vocabulary. To convey these ideas, it employs parables, stories, vernacular phrases, argumentation, words of admonishment, warnings and promises, and theological proofs. It is for this reason that the Qur`an requires an interpreter. The first exegete of the Qur`an is the Qur`an itself. According to the Qur`an the next interpreter is the Prophet (ص) and then the Imams (ع). In the wake of the Infallibles, scholars have striven to collect ahadith related to the exegesis of the Qur`an.

Imam ‘Ali b. Abi Talib (ع) says, “This is Allah’s book. Through it you gain insight. Through it you speak. And through it you hear. Some of its verses explain others. Some of its verses bear witness to others.”8 It was the practice of the Imams (ع) to bring several disparate verses together in order to derive a law. They would explain the meaning of the verses to their disciples.

The Qur`an states:

“I swear by the places where the stars set. Indeed it is a great oath, should you know. This is indeed a noble Qur`an, in a guarded Book-no one touches it except the pure-gradually sent down from the Lord of the Worlds.” 9

And in another place it says:

“Allah only desires to repel all impurity from you, O People of the Household, and to purify you thoroughly.” 10

According to these two verses, it is the Prophet (ص) and his household that are pure and have a comprehensive knowledge of the Qur`an. In other verses the Qur`an introduces the Prophet as its exegete and commands the believers to submit to his command.11

In turn, the Prophet (ص) has introduced the members of his household as the inseparable cohorts of the Qur`an. He informed us that the two can never diverge and that neither one suffices us of the other.12 For this reason, we not only need to work to understand the Qur`an, but must also struggle to comprehend the traditions of the Infallibles. Accordingly, we must investigate the tools that will enable us to comprehend these two bodies of knowledge and the obstacles we must overcome to comprehend them.

The prerequisites for understanding the Qur`an and ahadith are of two kinds:

1. One must attain a purity of soul and a desire to seek the truth so that he can approach the “pure ones.” As the Qur`an says, “Only the humble can be reminded.”

From the other side, one must eliminate arrogance and prejudice and approach the Qur`an with fear and humility, for just as arrogance distances one from Allah’s (awj) proximity, so does it blind the heart, thereby preventing it from comprehending the Qur`an.

2. The exoteric prerequisites for understanding the Qur`an are as follows:

a. One must have a thorough knowledge of the ‘Arabic language: both its vocabulary and grammar. These can be attained through the disciplines of morphology, syntax, rhetoric, style and vocabulary.

b. One must have an in-depth knowledge of Islamic history and the circumstances surrounding the revelation of the verses. He must know the Qur`anic sciences. For example, he must know the general verses and the specific ones; the unqualified verses and the qualified; the verses that abrogate and those that are abrogated.

c. He must seek protection from Allah (awj) from the cunning of Satan and from the trickery of his own lower soul.

Saying:

    أَعُوْذُ بِاللٌّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

Audhu billahi min ash-shaitanir rajeem

I seek refuge from Satan, the cursed one

d. He should start by saying the bismillah.

e. He should know all the verses that are in any way related to the verse in question as well as all the narrations that speak to the verse. The latter is especially important because the verses of the Qur`an have deeper, hidden meanings that no one other than the Infallibles can access.

f. One must put aside all personal bias so that he can effectively comprehend what the Qur`an has to say. If he finds that the Qur`an contradicts his previous understanding, he must accept the Qur`an’s teaching and abandon his prejudice. Otherwise, he will end up imposing his own view on the Qur`an (al-tafsir bi al-ra’y).

g. One must look at the Qur`an from a metaphysical viewpoint so that he does not attribute physical traits to Allah (awj) nor liken him to his creation. To do this, he must interpret equivocal verses (al-mutashabihat) in light of unequivocal ones (al-muhkamat) and authentic traditions.

h. One must also be aware of the needs of the day. He should be aware of scientific advancements and should keep a look out for the fulfilment of certain divine promises that are found in the Qur`an. In this way he will better be able to satisfy the needs of the younger generation. As Imam Ja’far b. Muhammad as-Sadiq (ع) says: “Allah has not sent this Qur`an for one age or another, not for one people or another. Rather, it is perpetually fresh and attractive to all people.”13

However, one must be careful not to impose his own view on the Qur`an. The Prophet (ص) says, “Learn the Qur`an and recite it. It is a means of remembering Allah. It is both a provision for you and a burden. Thus, follow the Qur`an, and do not make it follow you. If the Qur`an leads someone, it leads him to Paradise. But if one leads the Qur`an, it shoves him into hellfire.”

i. One’s intention in reading and studying the Qur`an should not be limited to attaining the reward for reading it, nor to using the verses in speaking and writing. Instead of making the Qur`an an investment for this world, he should make it an investment for the afterlife. He should seek insight and understanding, and should seek to act according to its precepts. Allah (awj) forbid that his studies subject him to the punishment of the scholar who fails to act according to his knowledge.

j. When he reads verses concerning Allah’s (awj) mercy and his promises of Paradise, he should feel hopeful and should enjoin himself to obey Allah (awj) and to abandon sin. And when he reads verses containing threats of hellfire and descriptions of its punishment, he should frighten himself of sinning against Allah (awj). All this is to purify his heart and prepare the way to eternal felicity.

k. When he reads verses that describe the believers and those who fear Allah (awj) and do righteous deeds, and when he reads verses describing the disbelievers, the pagans, the beliers and the hypocrites, he should weigh himself against the scale of the Qur`an. He should take account of himself, and purify himself of all bad attributes and adorn himself with righteousness. As Allah (awj) has said,“I have only created Mankind and the Jinn to worship me.”

Notes

1. Surat al-Taghabun (64), Verse 8:

 فَئاَمِنُوا بِاللٌّهِ وَرَسُولِهِ وَ النُّورِ الَّذِي أَنْزَلْنَا

2. Surat Yasin (36), Verse 69:

 إِنْ هُوَ إِلاَّ ذِكْرٌ وَ قُرَآنٌ مُبِينٌ

3. Surat al-Nahl (16), Verse 89:

 وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيٌناً لِكُلِّ شَيْءٍ

4. Surat al-Nisa’ (4), Verse 174:

 يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهٌنٌ

5. Surat al-Dukhan (44), Verse 58:

 فَإِنَّمَا يَسَّرْنٌهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ

6. Surat Muhammad (47), Verse 24:

 أَفَلاَ يَتَدَبَّرُونَ الْقُرَآنَ أَمْ عَلـى قُلُوبٍ أَقْفَالُهَا

7. Surat al-Nur (24), Verse 35:

 اَللٌّهُ نُورُ السَّمٌوَاتِ وَ الأَرْضِ

8. Nahj al-Balaghah, Sermon 133:

كِتَابُ اللٌّهِ تُبْصِرُونَ بِهِ، وَتَنْطِقُونَ بِهِ، وَتَسْمَعُونَ بِهِ وَيَنْطِقُ بَعْضُهُ بِبَعْضٍ، وَيَشْهَدُ بَعْضُهُ عَلى بَعْضٍ.

9. Surat al-Waqi’ah (56), Verses 75-80:

 فَلاَ أُقْسِمُ بِمَوَاقِعِ النُّجُومِ. وَإِنَّهُ لَقَسَمٌ لَوْ تَعْلَمُونَ عَظِيمٌ. إِنَّهُ لَقُرْآنٌ كَرِيـمٌ فِي كِتَابٍ مَكْـنُونٍ. لاَ يَمَسُّهُ إِلاَّ الْمُطَهَّرُونَ. تَنْـزِيلٌ مِنْ رَبِّ الْعَالَمِينَ

10. Surat al-Ahzab (33), Verse 33:

 إِنَّمَا يُرِيدُ اللٌّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

11. Surat al-Nisa’ (4), Verse 59:

 يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللٌّهَوَأَطِيعُوا الرَّسُولَ وَأُولِي الأَمْرِ مِنْكُمْ...

12. al-Ghadir, vol. 1, pg. 176:

أَيُّهَا النَّاسُ، إِنِّي تَارِکٌ فِيکُمُ الثَّقَلَينِ کِتَابُ اللٌّهِ وَ عِتْرَتِي أَهْلَ بَيْتِي...إِنَّهُمَا لَنْ يَفْتَرِقَا حَتَى يَرِدَا عَلَيَّ الْحَوْضَ...

13. Bihar al-Anwar, vol. 89, pg. 15:

عَنِ الرِّضَا عَنْ أَبِيهِ أَنَّ رَجُلاً سَأَلَ أَبَا عَبْدِ اللٌّهِ ( ع): مَا بَالُ الْقُرَآنِ لاَ يَزْدَادُ عَلى النَّشْرِ وَالدَّرْسِ إِلاَّ غِضَاضَةً ؟ فَقَالَ: لِأَنَّ اللٌّهَ تَبَارَكَ وَتَعَالـى لَمْ يَجْعَلْهُ لِزَمَانٍ دُونَ زَمَانٍ، وَلاَ لِنَاسٍ دُونَ نَاسٍ، فَهُوَ فِي كُلِّ زَمَانٍ جَدِيدٌ، وَعِنْدَ كُلِّ قَوْمٍ غَضٌّ إِلـى يَوْمِ الْقِيَامَةِ.

Question 43: al-Khidr’s actions in the Qur’an

Question: Regarding verse 80 of Surah al-Kahf, where Khidr (ع) explains his reason for killing the young boy- in view of the Divine principle of not recording evil deeds or punishing people for them before they have taken place, some questions arise…

1. Although Allah (awj) knew that this youth would commit evil deeds in the future, why wasn’t he granted respite (in accordance with the Divine method) until he could witness his own evil deeds in the future? Is this not predeterminism?

2. Was that youth favored with Divine grace because of his believing parents, and since he died before performing those evil deeds, will he no longer be punished?

3. Or since Allah (awj) knew that he would disobey Him in the future, will he be punished in the hereafter?

Answer

In view of the explanations that emerge from Qur`anic commentaries, traditions, and the context of the verses, the incident of killing that teenage boy (ghulam) was not a chance event or as a result of a conflict; rather, Khidr (ع) proceeded to kill him without any preliminary exchange of words. So there is no possibility of there being any mental inclination or anger involved in this event, and the questioner’s mind comes to accept the fact that though there were no provoking or inciting factors involved, without doubt the killing had wisdom and special reason behind it. It did not follow from base desires. The action was undertaken by someone about whom the Qur`an says,

“One of Our servants whom We granted mercy from Ourselves and whom we granted knowledge from Ourselves” 1

one of Our servants whose hearts’ vessel We filled with Our exclusive mercy and whom We taught from Our select knowledge.

So we can be certain that personal desire was not involved. But in terms of its emotional wisdom and how it can be believed that such a person would undertake to kill a young man, an answer is required, which is presented as follows.

It is understood from some traditions that when Prophet Musa (ع) saw this scene, he was profoundly shocked, and because he saw the killing as unjustified based on its outward appearance, he turned to Khidr (ع) and said, “Did you kill an innocent person who wasn’t worthy of death? What you have done is unacceptable and abhorrent.”

At this point, Khidr (ع) briefly explains his reason for what he did “The Divine will and wisdom are superior to all things, and the unsophisticated intellect of human beings cannot comprehend the finer points of Allah’s (awj) affairs and His will. Thus, human intellects have no authority over His will; rather, His will holds sway over human intellects. So don’t just rely on

your reasoning and its superficial understanding, and for now patiently bear whatever I do...”2

Looking carefully into this tradition, we conclude that:

1. Every thing has an outer aspect and an inner reality. If something has a good and innocent-looking outer form but underneath is evil and sinful, it is not possible to simply rely on laws pertaining to the outer aspect.

2. Sometimes Allah (awj) decides, on the basis of some overriding good, to act beyond the limits of apparent recompense and desires to apply the [laws of the] inner dimension, along with its reward or punishment.

3. The killing of the young man was entirely dependent on Allah’s (awj) command; Khidr (ع) did not perform this deed without a Divine command, but was merely executing His will.3

Here the question presents itself as to whether by killing that youth, Allah (awj) has punished him before any crime has been committed on his part. The points below can help us answer this question.

1. If a person is born to Muslim parents and then denies his or her faith after attaining maturity, the rules of an “apostate from nature” (murtadd fitri) will apply to him or her. If that person is a man, he will be worthy of death. It has come in several traditions: “[Though the Qur`an clearly states that] the parents of that young man were believers, their son was an disbeliever, to the extent that there was no hope of his heart opening up to the truth, and the seal of obstinacy and rejection of faith had been placed on it.”4

So while it is true that his apparent conduct in playing with his friends did not reveal his disbelief (just as Musa (ع), relying on this outward state, thought him innocent), the reality of his heart and beliefs proved his disbelief (as demonstrated in the Divine knowledge and its revelation to Khidr (ع)). As a result, his being killed was merely a result of his choosing to be an apostate, which carries the consequence in this world of termination of physical life.

2. Allah (awj) knew that the continuation of the young man’s life would lead to nothing but more spiritual and material loss for him because he would mislead his believing parents, break apart family ties, and deprive them of the worldly and otherworldly blessings of faith for the family and for society. Thus, since the good in his life up until that point had come to an end, Allah (awj) determined to terminate his life and put in place the means of taking his life-just as a person takes care of things as long as their good outweighs their harm, but then no longer takes an interest in them when that is not the case.

In this instance, though the soul was seized by the angel Jibra`il and his servants, Allah (awj) wished for the apparent executor of His will (ending the life of that young man) to be one of His chosen and merciful servants who had knowledge of His special sciences, namely Khidr (ع).

In other words, his action was based on Allah’s (awj) creational and legislative will with respect to the death of that young man, and in this

respect his death was like all other deaths that are caused by accidents or other causes (with the difference that an accidental killing is not in accordance with Allah’s (awj) legislative will and He has not commanded it to take place; but the killing under discussion and all natural deaths take place in accordance with Allah’s (awj) permission and indication both legislatively and creationally [i.e. natural causality].

Imam Ja’far b. Muhammad as-Sadiq (ع) solving this problem, says, “…Khidr’s concern was for events not to take such a turn that he would be prevented from carrying out what he was commanded, such that he would remain deprived of the reward of carrying out Allah’s will, that is, ending the life of that young man (the beginning and end of which are both in accordance with Divine grace and the greater good, not in accordance with what the human being deserves)-especially since carrying out this command was a source of mercy for the parents of that youth (since as the Qur`an clearly says, Khidr (ع) knew that in place of that son Allah would give them a child who would be pure and a source of unity for the family. In addition, the coming to pass of this Divine will allowed Khidr (ع) to be able to reveal Divine secrets and explain hidden truths to Musa (ع).”

It is worthy of note that “When Khidr (ع) began explaining his reasons, he said, ‘In any case, we feared that the young man would later become rebellious and lead his parents towards disbelief.’” That is, in explaining the process of performing this action, he doesn’t make mention of his own will at all and instead uses the plural verb “we feared” to show that as executor of Divine will he did not act alone, but Divine assistance and the intermediaries of His court were with him-with the difference that fear cannot be attributed to Allah (awj), but Khidr (ع) and others are subject to fear.5 (The issuance and execution of the command is shared, while the fear of failure in fully executing the Divine command is exclusive to Khidr (ع)).

Why is it that though Allah (awj) knew that the young man would fall into disobedience in the future, He gave him no respite (in accordance with the Divine Way) and did not allow him to witness his own evil deeds in the future? Isn’t this predeterminism?

It is clear from the preceding explanation that:

1. Life itself is a Divine blessing; no one has an entitlement to it. From this perspective the issue of demanding a continuation of life doesn’t arise, let alone for one to ask for a reason for its non-continuation.

2. Allah (awj) had willed for that young man’s life to be ended in accordance with His wisdom and the greater good.

But in answer to this question it is possible to bring up other aspects of this issue as well:

1. The youth was culpable in two respects: he was an “apostate from nature”; and he had the ability to destroy the foundation of his parents’ faith. Allah (awj) observed that he didn’t use the respite He had given to reform

himself and make amends or abandon unbelief and apostasy. Therefore, He carried out the command of killing him.6

2. If the young man were to remain alive, he would put into practice his intention (of leading others to disbelief), and in this case greater harm and damage would result. Thus, to prevent those future consequences, the command to end the life of such a being was issued. In addition, it can be gleaned from the apparent sense of the verse that this son was not as obedient and beneficial as he ought to be and in that short time after attaining maturity had already committed sins and misdeeds. In this way, he worked to lead his parents astray.

3. As verse 81 of Surah al-Kahf indicates, Allah (awj) had decreed to reward the parents of that young man for their faith by granting them a model child. From this it can be understood that not only would his remaining alive result in his parents’ going astray and him not receiving the punishment of his apostasy, it would also prevent another good from reaching them. This point is clearly explained in the traditions: “Allah had willed to give them in place of that son a daughter who would bear a son in whose line would be numerous prophets, one after the other, such that seventy prophets would descend from that one daughter.”7

Thus, another result of not granting respite to that young man was for that line of prophets to come into being.

It goes without saying that it is the Divine Way (sunnah) for the parents of prophets to be believers. So if the son remained alive and pulled his parents towards unbelief, it would contradict this Divine principle. This is why the question doesn’t arise as to why it wasn’t possible for both the son to live and the line of prophets to come into being.

Was the young man availed of Divine grace on account of his parents and, since he died before committing those evil deeds, was he no longer subject to punishment? Or, since Allah (awj) knew that he would disobey Him in the future, will he be punished?

In view of the preceding explanation and following points, it can be deduced that this putting to death was a source of mercy for all involved: the young man who was killed, Khidr (ع) who killed him, and the parents of the young man.

a. The good that came to young man as a result of being put to death:

1. He received punishment in this world for his apostasy, which may lessen his punishment in the hereafter.

2. If he remained alive, he would make his parents unbelievers and would be responsible for the sin of their apostasy and unbelief.

3. Creedal disbelief leads to decadence and sinful behavior. Thus, his death in youth forever sealed his scroll of evil deeds, and on the Day of Judgment he will not be punished for all the sins he would have committed had he lived longer.

4. He wasn’t capable of fulfilling his duties towards his parents, and the pain he would thus cause his parents itself would increase his burden of sins and his parents’ aversion to him.

b. The good that came to his parents:

1. Their faith remained unharmed.

2. To resist such a son wouldn’t lead anywhere, and their parental love and emotions would soften their hearts towards him and weaken their faith. Thus, they were also saved from the tension and unease that would result from his remaining alive.

3. Their patience and contentment with Allah’s (awj) will were tested, and they were able to be successful in this test.

4. In place of an immoral and rebellious son, they were granted a pure, devoted, and blessed daughter.

5. They were blessed with becoming the progenitors of seventy prophets, whose reward and forgiveness they benefited from.

6. Their memory was eternally recorded in the everlasting revelation of the Qur`an, and they became an example for others.

c. The benefit that came to his killer:

1. He was granted the ability to carry out a Divine decree (Divine will).

2. He was the cause of blessings for a Muslim family.

3. He was able to teach some of the secrets of revelation and unseen realities to Musa (ع).

Imam Ja’far b. Muhammad as-Sadiq (ع) describes these blessings in these words: “Allah knew that if he stayed alive, the young man would lead his parents to disbelief and he would become a source of corruption and hardship for all. Thus Khidr (ع) was commanded to finish his life so that as a result all of them (the killer, the killed, and his parents) would attain honor and Divine grace.”8

Notes

1. Surat al-Kahf (18), Verse 65:

 فَوَجَدَا عَبْدًا مِنْ عِبَادِنَا آتَيْنَاهُ رَحْمَةً مِنْ عِنْدِنَا وَعَلَّمْنَاهُ مِنْ لَدُنَّا عِلْمًا

2. ‘Ilal al-Sharayi’, vol. 1, pg. 60-61:

فَانْطَلَقَا حَتَّى إذَا لَقِيَا غُلاَمًا فَقَتَلَهُ الْخِضْرُ عَلَيْهِ السَّلاَمُ فَغَضِبَ مُوْسى وَأَخَذَ بِتَلاَبِيْبِهِ وَقَالَ لَهُ : أَقَتَلْتَ نَفْسًا زَكِيَّةً بِغَيْرِ نَفْسٍ لَقَدْ جِئْتَ شَيْئًا نُكْرًا ، قَالَ لَهُ الْخِضْرُ إنَّ الْعُقُوْلَ لاَ تَحْكُمُ عَلى أَمْرِ اللهِ تَعَالى ذِكْرُهُ بَلْ أَمْرُ اللهِ يَحْكُمُ عَلَيْهَا ، فَسَلِّمْ لِمَا ترى مِنِّيْ وَاصْبِرْ عَلَيْهِ

3. Tafsir Nur al-Thaqalayn, vol. 3, pg. 283-284

4. ‘Ilal al-Sharayi’, vol. 1, pg. 61:

...وَ أَمَّا الْغُلاَمُ، فَکَانَ أَبَوَاهُ مُؤْمِنَينِ وَ طُبِعَ کَافِراً...

5. ‘Ilal al-Sharayi’, vol. 1, pg. 61:

فَاشْتَرَكَ بِالأَنَانِيَّةِ بِقَوْلِهِ :  فَخَشِيْنَا أَنْ يَرْهَقَهُمَا طُغْيَاناً وَكُفْراً فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْراً مِنْهُ زَكَاةً وَأَقْرَبُ رُحْماً  وَإِنَّمَا اشْتَرَكَ فِي الأَنَانِيَّةِ لِأَنَّهُ خَشِيَ وَاللهُ لاَ يَخْشى لِأَنَّهُ لاَ يَفُوْتُهُ شَيْءٌ وَلاَ يَمْتَنِعُ عَلَيْهِ أَحَدٌ أَرَادَهُ ، وَإنَّمَا خَشِيَ الْخِضْرُ ، مِنْ أَنْ يُحَالَ بَيْنَهُ وَبَيْنَ مَا أُمِرَ فِيْهِ فَلاَ يَدْرِكُ ثَوَابَ الْإِمْضَاءَ فِيْهِ ، وَوَقَعَ فِي نَفْسِهِ أَنَّ اللهَ تَعَالَى ذِكْرُهُ جَعَلَهُ سَبَبًا لَرَحْمَةِ أَبَوَيِ الْغُلاَمِ فَعَمِلَ فِيْهِ وَسَطَ الْأَمْرِ مِنَ الْبَشَرِيَّة.

6. This has only been put forth as a possibility by some analysts and it is not necessarily the correct.

7. Tafsir Nur al-Thaqalayn, vol. 3, pg. 286, no. 170-173:

أَبْدَلَهُمَا اللٌّهُ عَزَّ وَجَلَّ مَکَانَ الإِبْنِ إِبْنَةً، فَوُلِدَ مِنْهَا سَبْعُونَ نَبِيًا.

8. Tafsir Safi, vol. 3, pg. 256:

فِي الْعِلَلِ عَنِ الصَّادِقِ ( ع): عَلِمَ اللٌّهُ أَنَّهُ إِنْ بَقى كَفَرَ أَبَوَاهُ وَافْتُتِنَا بِهِ وَضَلاَّ بِإِضْلاَلِهِ فَأَمَرَنِيَ اللهُ بِقَتْلِهِ وَأَرَادَ بِذَلِكَ نَقْلِهِمْ إِلَى مَحَلِّ كَرَامَتِهِ فِي الْعَاقِبَةِ.

Question 6: Nearness to Allah

Question: What is nearness to Allah (awj)? How many different kinds of nearness are there? How can we gain nearness to Allah (awj)?

In lexicographical terms, “qurb” means the nearness of one thing to another. This can be in space or time. Because of this it is said that something from a spatial point of view is near another thing. Or it is said that yesterday is, from a temporal point of view, closer to today than two days before yesterday. In another common usage, “qurb” means being the centre of attention of someone and to hold a special place near them.

Brief Answer

In lexicographical terms, “qurb” means the nearness of one thing to another. This can be in space or time. Of course in commonplace usage, “qurb” also applies to being the centre of attention and to holding a special place near someone.

In philosophical terms there are three types of nearness: spatio-temporal, essential (i.e. pertaining to quiddity), and existential. Spatio-temporal nearness however is particular to the different parts of the material world. Since Allah (awj) is not matter, this type of nearness does not apply in regards to Him.

Essential nearness, or nearness in quiddity, is like the nearness person a and person b have as humans, as they possess the same quiddity-being of the same species. Allah (awj), however, is unlimited and therefore without quiddity. Without quiddity, this sense of nearness will not pertain to Allah (awj) either.

Since Allah (awj) bestows existence to all beings and separation between a complete cause and its effect is impossible considering the fact that an effect is a mere link and relation to its cause, we can conclude that the nearness of Allah (awj) to His creation is existential nearness.

Allah’s (awj) nearness to things

There are four groups of verses regarding Allah’s (awj) nearness to us:

a. Verses stating His nearness to us in principle;

b. Verses holding that He is nearer to us than any other being;

c. Verses saying that He is nearer to man than his jugular vein;

d. Verses saying that He is nearer to man than man himself.

In explaining the fourth group of verses, we must say that man, like all other contingent beings, is a hollow being-empty of any and all aspects of independent existence. Thus, Allah’s (awj) existential encompassment and comprehension lies between man and himself.

Nearness to Allah (awj) in philosophical terms

It is clear that Allah (awj) is not in any particular place, so that there could be a direction to get near Him by moving in that direction. Nearness to Allah (awj) is achieved through man strengthening his existential aspect to the extent that he begins to self-consciously manifest the Divine Attributes. In the movement towards salvation, the more man’s existential perfects increase, the more the levels of nearness to Allah (awj) increase.

Nearness to Allah (awj) in light of the Islamic tradition

Since Allah (awj) is close to everything, man must try to approach Allah (awj) through righteous deeds. These deeds are divided into two categories: compulsory and advisory. Deeds holding a key position in the first category are understanding and sincerity in actions, while the rest, including humility, good morals, and generosity, fall under the category of advisory deeds.

Detailed Answer

Types of nearness in philosophical terms

In philosophical terms there are three types of nearness: spatio-temporal, essential (i.e. pertaining to quiddity), and existential. Nearness and distance are things whose existence depends on two things. A and B should both exist in order for us to say that A is near B or is far from it. In the metaphysical realm in which immaterial beings exist that are free from motion and time, spatial and temporal nearness cannot apply. This is especially true in regards to the Reality of all realities and the unlimited existence “He is an absolute to whom we cannot point (spatially or temporally or otherwise) nor can He enter our imagination.”1

Since Allah (awj) is free from quiddity2 , He can not share a quiddity with anything else nor be near to anything in this respect. This is because quiddity here means genus and differentia (when quiddity is opposed to existence). But Allah (awj) admits of no delimitation or definition such that another quiddity be near or far from Him. “He who points to Him has limited Him and he who limits Him counts Him.”3

Two things that are partners in or share one quiddity are like one another. Zayd and ‘Amr for instance share the quiddity of Man. Allah (awj) however is above and beyond having a like or an opposite.

In regards to connection in existential terms we can say that: Because Allah (awj) is the source of all existence and because the separation of the cause from the effect is impossible, therefore nearness can be envisioned as nearness in existential terms (although it must be noted that to speak in terms of cause and effects does not adequately convey the relationship here, since all things “other-than-God” are but so many manifestations of His one existence),

“And when my servants ask you concerning me, tell them I am near.” 4

Things are, in their essence5 , pure relations to Allah (awj). Until the cause is understood, the effect cannot be understood. Therefore the nearness Allah (awj) has to creatures is an existential nearness. There can be no existence except that Allah (awj) is its cause, and any effect stands by means of its cause. Therefore there cannot be a form of nearness nearer than this nearness.

Allah’s (awj) nearness to things

In regards to the nearness of Allah (awj) to things, the verses of the Qur`an can be divided into four categories.

a. One group state His nearness per se: that Allah (awj) is near us:

“Verily I am near, I answer the caller.” 6

b. A second group of verses state that He is relatively nearer to man than others:

“We are nearer to him than you but you do not see.” 7

c. Another type of verse indicates that He is closer to man than his jugular vein:

“Verily we created man and we know what his soul whispers. And We are closer to him than his jugular vein.” 8

d. A fourth group state that Allah (awj) is closer to man than man himself, like the following verse:

“O you who believe, answer Allah and the Prophet when they call you to what will give you life. Know that Allah stands between man and his heart.” 9

Discussions about the first three groups are not very difficult but the fourth group cannot be solved so easily. How can Allah (awj) be closer to man than himself? Because of this, some commentaries, in line with some traditions have explained this as the intermediation of Allah’s (awj) power. They say that the meaning of the verse is that sometimes man decides to do something, then Allah (awj) makes him regret it and does not allow him to continue with his plan.10

This is an intermediate meaning, one step removed from the apparent meaning, but if we have a rational proof that supports the apparent meaning of the verse, then we have no reason for foregoing the apparent meaning of the verse (that God comes between man and himself). Man is not whole (samad), rather he is like other possible beings “empty”; as Kulayni has related in a tradition, “Verily Allah created man empty.”11

Now that man is empty, the comprehensiveness of the existence of Allah (awj) comes between man and himself. Therefore, Allah (awj) is near everything. If Allah (awj) is near, He is near with all of His attributes. This is because the essential attributes12 of Allah (awj) are one with His essence. Now, if His essential attributes are present, then His attributes of action will also be active following His essential attributes.

The way to get closer to Allah (awj) in a philosophical view

One of the fundamental questions that can be asked in this regard is, “How can we become closer to Allah (awj)?”-that Being, the light of whose existence has illuminated the Heavens and the Earth, an illumination that is the same as creation and the eternal creative act. From what direction should we approach Him and in what direction should we seek to become near to Him? It is clear that Allah (awj) does not have a direction, hence the journey along the path to Allah (awj) actually takes place within the very being of the wayfarer.

In the process of perfecting his essence, when the wayfarer travels from creation to the Real and travels from the material intellect13 to the active intellect, he communes with the Names and attributes of Allah (awj). In other words he attains his felicity. The depth and faculties of his existence are strengthened and he becomes one of Allah’s (awj) great signs or manifestations. He thus attains the state of sanctity and Divine vicegerency. This spiritual state can be called “nearness to Allah (awj).”

Nearness to Allah from the view point of Qur`an and Hadith

Because Allah (awj) encompasses all things14 , it does not make sense that He be distant from something. Therefore, the nearness of Allah (awj) to His

servant is true in all cases and situations. Conversely, it is not always the case that man is always close to Allah and it is a state that man must strive to obtain. Therefore if man wants to become closer to Allah (awj) and to strengthen this relationship, he should obtain the nearness to Allah (awj) by means of good actions and obedience to Allah (awj) as Imam Muhammad b. ‘Ali al-Baqir (ع) has said, “Nearness to Allah can only be found through obedience to Him.”15   In doing this, he enters the beginning of spiritual vicegerency or the succour of Allah (awj).

It has been related that “Prayer is the nearness of every pious person”16 and concerning the religious tax it has been related that “the zakat (has been made) with the prayers a means of nearness.”17   These are things that bring one close to Allah (awj).

When this nearness is achieved, man becomes the friend of Allah (awj) and Allah (awj) becomes the friend of man. Verses such as the following clearly point to this two-way friendship:

“If you love Allah, follow me. It will make Allah love you...” 18

Performing all those actions that in principle bring you close to Allah (awj) is the means to Allah’s (awj) nearness provided that man performs them for Allah (awj). In other words, these actions must not only be good in themselves, but they must be carried out in the best way and with the proper intentions (i.e. goodness of both act and agent is required).

As to the acts, they are of two kinds: obligatory and recommended. Just as reaching heaven has obligations and recommended acts, so too reaching the highest degrees of humanity (that in itself is a type of heaven) has its obligations and recommended actions. Understanding and sincerity both have great bearing in this regard and can be considered mutually necessary to the extent that when understanding increases sincerity also increases.

On the other hand, the Qur`an considers actions to be a means of reaching understanding19 . Of course, the understanding and certain knowledge thus obtained is not the certainty with respect to Allah (awj), since the former certainty is the cause of worship and not, as in the case of the latter certainty, the highest effect and product of worship. The latter certainty is the certainty of Allah (awj) and the knowledge of Him in all His unlimited attributes.

The remainder of the moral methods that lead to nearness can be considered as recommended. As Imam Ja’far b. Muhammad as-Sadiq (ع) has said, “Amongst the things that Allah revealed to prophet Dawud was this, ‘O Dawud, just as humble people are the nearest people to Allah, the proud ones are the farthest people from Allah.”20

It is clear, however, that humility and good morals or kindness are recommended or secondary acts in obtaining nearness to Allah (awj) whereas the primary principle remains understanding and the worship of Allah (awj). In the words of the Noble Prophet (ص) “O Abu Dharr, worship Allah as if you see Him, for if you do not see Him, He sees you.”21 In other words, your knowledge and understanding should be “presential” or intuitive and direct knowledge.

Notes

1. Nahj al-Balaghah, Sermon 186:

وَلاَ صَمَدَهُ مَنْ أَشَارَ إِلَيْهِ وَ تَوَهََّمَهُ.

2. Quiddity is defined as “the limits of existence,” thus special only to contingent beings {i.e. dependant beings}. Allah (awj) on the other hand, being a necessary being, has no limit, thus defying quiddity.

3. Nahjul Balaghah, Sermon 1:

مَنْ أَشَارَ إِلَيْهِ فَقَدْ حَدَّهُ وَ مَنْ حَدَّهُ فَقَدْ عَدَّهُ.

4. Surat al-Baqarah (2), Verse 186:

 وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ

5. That is to say, all contingent beings are dependent and lack any sort of independence. All they have is for their existence is a “shadow” existence. A shadow has no existence of itself. All of its existence depends on the object having the shadow. All existents “other-than-God” are but as shadows of that perfect Being. Of course, the similitude in question here is the dependence of the shadow on the object. Other characteristics of the example, such as the object being material, are not meant.

6. Surat al-Baqarah (2), Verse 186:

 ...فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ...

7. Surat al-Waqi’ah (56), Verse 85:

 وَ نَحْنُ أَقْرَبُ إِلَيْهِ مِنْكُمْ وَلٌكِنْ لاَّ تُبْصِرُونَ

8. Surat Qaf (50), Verse 16:

 وَ نَحْنُ أَقْرَبُ إِلَيهِ مِنْ حَبْلِ الْوَرِيدِ

9. Surat al-Anfal (8), Verse 24:

 يَا أَيُّهَا الَّذِينَ آمَنُوا اسْـتَجِيبُوا لِلٌّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيْكُمْ وَاعْلَمُوا أَنَّ اللٌّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ...

10. Majma’ al-Bayan, vol. 4, pg. 452

11. al-Kafi, vol. 6, pg. 286:

إِنَّ اللٌّهَ عَزَّوَجَلَّ خَلَقَ ابْنَ آدَمَ أَجْوَفَ.

12. Allah (awj) attributes are of two kinds. Essential Attributes (or Entitative Attributes). Attributes for whose derivation and conceptualization, bringing to mind Allah’s (awj) essence is enough; attributes like knowledge, power, life, etc. Action-Related Attributes (or Operative Attributes). Attributes for whose derivation, bringing to mind Allah’s (awj) essence is not enough. We need to bring to mind His essence in its modality of action and operation within creation; attributes like creativeness, forgivingness, bestowing sustenance, etc.

13. Philosophers divide the intellect into four levels. Material or Passive Intellect (passive intellect or nous pateticos). In this stage, the intellect is at a potential state of understanding. Intellect by Proficiency. In this stage, the intellect understands the self-evident concepts and judgments. Active or Agent Intellect (intellectus agens or nous poietikos). The stage when the intellect understands concepts or judgments needing speculative reasoning through self-evident concepts and judgments. Acquired Intellect. This is the stage when the intellect understands all self-evident concepts and judgments and those needing speculative reasoning corresponding to the metaphysical and physical worlds in such manner that it keeps them present and is actually attentive of them.

14. Surat al-Fussilat (41), Verse 54:

 أَلاَ إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطُ

15. al-Kafi, vol. 2, pg. 74:

يَا جَابِرُ! وَاللٌّهِ مَا يَتَقَرَّبُ إِلـى اللٌّهِ تَبَارَكَ وَتَعَالـى إِلاَّ بِالطَّاعَةِ.

16. Man La Yahdhuruhu al-Faqih, vol. 1, pg. 210:

الصَّلوٌةُ قُرْبَانُ كُلِّ تَقِيٍّ.

17. Nahjul Balaghah, Sermon 199:

ثُمَّ إِنَّ الزَّكَاةَ جُعِلَتْ مَعَ الصَّلاَةِ قُرْبَاناً.

18. Surat Ali-’Imran (3), Verse 31:

 قُلْ إِنْ كُنْتُمْ تُحِـبُّونَ اللٌّهَفَاتَّبِعُونِي يُحْـبِبْكُمُ اللٌّهُ...

19. Surat al-Hijr (15), Verse 99:

 وَاعْـبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ

20. Muntakhab Mizan al-Hikmah, no.5212:

يَا دَاوُدَ! كَمَا أَنَّ أَقْرَبَ النَّاسِ مِنَ اللٌّهِ الْمُتَوَاضِعُونَ كَذٌلِكَ أَبْعَدُ النَّاسِ مِنَ اللٌّهِ الْمُتَكَبِّرُونَ.

21. Bihar al-Anwar, vol. 77, pg. 74:

يَا أَبَا ذَرَّ! اعْـبُدِ اللٌّهَ كَأَنَّكَ تَرَاهُ فَإِنْ كُنْتَ لاَ تَرَاهُ فَإِنَّهُ يَرَاكَ.

Question 7: Friends of Allah not having Fear

Question: The Qur`an mentions the fact that there is no fear or sadness for the friends of Allah (Surat Yunus (10), Verse 62). If this is the case, then why do we read the following prayer in the Du’a of Friday (addressing Imam al-Zaman (ع)): “Peace be upon you O Pure one who is afraid!”

Brief Answer

Fear is of two types: praiseworthy and blameworthy. Blameworthy fear, like fearing for ones’ life or fearing people and creatures is meaningless for the friends of Allah (awj). This is why Imam Ja’far b. Muhammad as-Sadiq (ع) has been narrated to have said “A believer fears no one other than Allah.” As the Noble Qur`an says “It is only Satan who frightens his followers. Do not fear him but fear Me if you believe.” Praiseworthy fear is fearing the majesty and greatness of Allah (awj). In this regard, the Noble Prophet (ص) has been narrated to have said “He who knows his Lord more, fears Him more.”

Praiseworthy fear is attributed to high-ranking wayfarers which is caused by feeling the greatness and majesty of the Lord and the manifestation of His attributes. This fear is a spiritual delight and doesn’t conflict with the verse “Know that the friends of Allah have no fear, nor are they sad.” What’s more, this type of fear is one of the perfections that the perfected individuals obtain. This is why we address the Twelfth Imam (ع) as so: “Peace be upon you O Pure One who fears the greatness of Allah Almighty.”

Detailed Answer

There are two kinds of fear: good and bad. The bad fear does not pertain to the saints and the friends of Allah (awj). This is the fear of people, the enemy, etc. In short it is the fear of creatures.

It has been related from Abu Dharr that he said, “The Noble Prophet advised me saying ‘In the path of Allah, do not fear any one who mocks you or discourages you.”1 Also, it has been related from Imam Ja’far b. Muhammad as-Sadiq (ع) that he said, “The believers fear no one but Allah.”2 As the Qur`an has said,

‘This is the Devil that scares his friends by means of his rumours. If you have faith, fear Me, do not fear them.” 3

The good fear, which is praiseworthy, is the fear of the greatness of Allah (awj). As Imam ‘Ali b. Abi Talib (ع) has said, “Fear is the clothing of those who know Allah.”4 And as the Prophet of Allah (ص) has said, “Whoever amongst you knows Allah more, fears Him more.”5

It is because of this that the great Prophet has said, “My fear of Allah is more than any of you.”6

The fruit of this fear is the fact that man takes refuge with Allah (awj) as Imam ‘Ali b. Abi Talib (ع) has said, “If you fear creatures, you flee from them but if you fear Allah you take refuge in Him.”7

As the great ‘Arif, Khwaja ‘Abdullah Ansari, has said, “The way-station of humility gives birth to that of fear. Allah says, ‘He who fears the station of his Lord

[…Then surly the garden is the abode]. ’8

Fear is the bastion of faith, the elixir of piety, and the weapon of the believer. Fear is of three types: the first is fleeting, the second is living, the third is overpowering. The fear that is fleeting comes into the heart and quickly leaves. That is a fear which if it does not exist, there is no faith. Whoever has more faith, has more fear. Another is the living fear. That fear prevents the slave from sins. It shortens the hopes of man. The third is the fear that overwhealms. It brings the reality of fear and opens the door to ethical behaviour. It is the fear of the artifice and ruse [of Allah]. It prevents man from being negligent of his guilt and becoming complacent. The signs which show that a man has fallen for a ruse and stratagem are ten things: worship without sweetness accompanying it; continuing to sin without repentance; closing the door of prayer; knowledge without action; wisdom without intention and will; talking without limits and controls; closing the door of humility; associating with bad people; and above all of these are giving faith to a servant without discrimination and leaving a servant to fend for himself. This is the fear of those who repent.

The reality of fear is that the spiritual wayfarer, because he has given up hope of reaching his goal or because he expects a bad thing to happen in the future, looses his composure.

According to the elevation of the stature of a wayfarer, fear can be divided into three parts:

The fear of common people: This is the fear of the punishment of Allah (awj). They fear the anger of their Lord. Allah (awj) says,

“They fear the day when the hearts and eyes are perplexed and confused.” 9

The fear of the mediocre: This is the fear of the Divine guile and artifice. Those who have hearts that tastes the presence of Allah (awj) and who continuously watch over their souls are punished with this type of fear. They always fear the fact that the grace of Allah (awj) could end for them and that the sweetness of Allah’s (awj) presence could vanish. Those who have set foot in this way-station have themselves become subject to Divine Guile since they have left “the Giver” for His “gifts.” Allah (awj) says,

“And for he who fears His Lord, there are two Gardens.” 10

The fear of great souls who have living hearts: That means the acknowledgement of the greatness of Allah (awj). While witnessing the Beauty of Allah (awj), they also get a taste of His power. His beauty has showed itself to them with ultimate coyness and His honour has manifested itself with the show of self-sufficiency. Therefore the situation of the special friends of Allah (awj) differs from that of other people. The fear that occurs from witnessing the greatness of Allah (awj), and the manifestations of the

Names of Allah (awj) unto their hearts, increases every moment. They are drowned in such spiritual pleasures. This fear doesn’t contradict the verse of the Qur`an that states:

“Know that the friends of God have no fear nor are they sad.” 11

Because of this we say to Imam al-Zaman (ع), “Peace be upon you O Pure One who fears the greatness of Allah, Almighty.”12

Notes

1. Bihar al-Anwar, vol.71 pg. 360:

وَ أَوْصَانِي أَنْ لاَ أَخَافَ فِي اللٌّهِ لَوْمَةَ لاَئِمٍ.

2. Mizan al-Hikmah, no. 5258:

إِنَّ الْمُؤْمِنَ وَلِيُّ اللٌّهِ وَ لاَ يَخَافُ غَيَرَهُ.

3. Surat Ali-’Imran (3), Verse 175:

 إِنَّــمَا ذٌلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَآءَهُ فَلاَ تَخَافُوهُمْ وَخَافُونِي إِنْ كُنْـتُمْ مُؤْمِنِينَ

4. Mizan al-Hikmah, no. 5178:

اَلْخَوْفُ جِلْبَابُ الْعَارِفِينَ.

5. Mizan al-Hikmah, no. 5195:

مَنْ کَانَ بِاللٌّهِ أَعْرَفَ کَانَ مِنَ اللٌّهِ أَخْوَفَ.

6. Mi’raj al-Sa’adah

7. Muntakhab Mizan al-Hikmah, no. 2000:

إِذَا خِفْتَ الْخَالِقَ فَرَرْتَ إِلَيْهِ إِذَا خِفْتَ الْمَخْلُوقَ فَرَرْتَ مِنْهُ.

8. Surat al-Nazi’at (79), Verse 40-41:

 وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى. فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى

9. Surat al-Nur (24), Verse 37:

 يَخَافُونَ يَوْماً تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالأَبْصَارُ

10. Surat al-Rahman (55), Verse 46:

 وَلِمَنْ خَافَ مَقَامَ رَبِّهِ جَنَّتَانِ

11. Surat Yunus (10), Verse 62:

 أَلاَ إِنَّ أَوْلِيَآءَ اللٌّهِ لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

12. Mafatih al-Jinan, Ziyarat of Imam al-Mahdi ( ع) on Fridays:

أَلسَّلاَمُ عَلَيْکَ أَيُّهَا الْمُهَذَّبُ الْخَائِفُ...

Question 8: Allah, Love or Fear?

Question: Should the remembrance of Allah (awj) evoke fear or love?

Brief Answer

The co-existence of fear and hope, and in some cases love, in respect to Allah (awj), should not be a source of confusion as this phenomenon permeates all relationships of love to varying degrees. However, because of its over-conspicuousness, we are blind to it. It must be noted that even as routine a matter as walking is the result of fear, hope, and love, for without hope we will not embark on walking, and without walking, we will not reach out destination, and without fear we will not exercise caution and thus will be hurt, and again will fail to reach our destination. This issue becomes all the more clear when using automobiles, electrical appliances, incendiaries, etc. for we take pleasure in using them, but if our usage is not contained and tempered by fear and caution, using them might end in our destruction.

Therefore, it is correct to say that one must fear Allah (awj), love Him, and have hope in Him all at the same time. For loving Him and having hope in Him will bring about harmony on the one hand, and will on the other hand, compel us to take action, struggle, and push forth in our endeavour to acquire the elements that will secure His satisfaction and ultimately lead to being blessed by His effusions, graces, and bounties in this world and the hereafter. His fear will evoke humility and servility; it will strengthen the spirit of obedience and preclude us from committing sins that might otherwise incur Allah’s (awj) wrath and chastisement.

This coexistence of fear and hope in this world-the world of cultivation and striving which calls for being vigilant, for guarding the fruit [of our endeavours] so that we may benefit from them in the hereafter wherein there will be no need for caution as it is not the abode for cultivation and striving but that of harvesting-for ordinary people will lead to a serenity in the hereafter which will be free of any trace of fear and anguish. Fear alone will entail despondency, spiritlessness and depression. Hope and love alone will result in being deceived by our base spirits, in boldness toward Allah (awj) and sin. Thus neither of the results of fear or hope is desirable when taken individually and without being harnessed by the other.

Detailed Answer

Fear, hope, and love are wijdani phenomena [i.e. they are experienced directly and intuitively and as such their comprehension does not rely on mental concepts or sensational experience] and thus are without need of being defined. The human being experiences fear when faced with certain issues, such as:

a. When his life, property, reputation, etc. are endangered;

b. When overwhelmed by the grandeur of something or somebody;

c. When he feels clueless regarding the outcome and repercussions of an action or his fate. Although, it must be noted that it is possible that in certain cases all these factors be present.

Likewise, the feeling of love and affection is evoked in response to certain factors, such as:

a. Finding certain attractive and beautiful aspects in the beloved such that one’s attraction to the beloved is the entailment of one’s fondness of the beauties that the beloved manifests. Traditional poets detest this love as being “in pursuit of the veneer” and thus he who nurtures this love is condemned to disrepute.

However, this is not a universal truth. If the beauties found in the beloved are passing, ephemeral, and superficial, the poet is correct. But, if the beauties and perfections that the beloved possesses are of the nature of moral values or if those beauties and perfections are existential and real ones, the resulting love would not be merely “pursuit of the veneer” and disreputable; rather its upshot would be harmony.

b. The feeling of dependence on and need of the object of affection such that one intends to exploit that object of affection in pursuing one’s aspirations. In this type of relationship, one is attracted to the object of affection for one’s own sake and not for the object’s sake.

c. The love that swells in one’s heart as the result of feeling indebted to one’s patron. In this relationship, the lover is attracted to the beloved as the result of the bounties and benevolence he has received from the beloved and as such is beholden to the beloved.

d. The beloved seeks the love of the lover and strives to captivate him in order to minister to the lover and to succour him. It is possible that more than one of the above categories be involved in one case of love.

If we examine the matter closely, we will notice that in all our actions and reactions fear, love, and hope are combined to various degrees. Although in some cases one of these factors might be the dominant and there is not always an equal balance, their coexistence is inevitable. However, this is one of the issues that is obscure to us due to its conspicuousness.

Hope and love impel us to action both in our daily activities and in the risky tasks we undertake. Fear on the other hand restrains us so as to exercise caution, to assess the repercussions of our actions and to prepare the adequate preliminaries. Had we been only equipped with love, we would be reckless, which would have entailed our early destruction. And had fear been unrivalled, we would never undertake any action even such mundane things as drinking and eating, for there is always the risk of a drop of water or a bite of food going down the wrong pipe, causing suffocation.

Therefore, there should be no confusion as to the coexistence of fear, hope, and love regarding Allah (awj). And if there is, it is only another sign of our obliviousness to self-knowledge and our psychic states.

To explain this further: The existence of fear, hope, and love with regard to Allah (awj) in different people is proportionate to their knowledge of Allah (awj) and His Attributes of Beauty and of Majesty, their knowledge of the true religion, their past conduct, and their assurance or lack of assurance regarding their future.

Those who are captivated by the magnificence and grandeur of the Truth or have in the past sinned and have dishonoured the Divine presence-in their case, fear overshadows love and hope. But on the other side of the spectrum are those who are entranced by Divine Beauty and Mercy. They have

experienced the Divine graces and favours and have in the past been cautious of their conduct and have honoured the Divine presence and in instances where they did slip and commit sin, found the door back to Allah’s (awj) favour and forgiveness, seized it, and thus made a genuine repentance. In their case, love and hope overpower fear.

But finally there are those who are midway between the two previously mentioned positions. That is, they are not sure of their prior deeds being accepted and are thus afraid of their future and the possibility of not being delivered from Divine punishment and chastisement but at the same time hold hope in Allah’s (awj) forgiveness and generosity. In other words, their fear on the one hand and their hope and love on the other strike a balance [and so neither side weighs heavier].

The important point is that in most cases, fear and love arise from one’s innate self-interest and instinct of self-preservation. That is, most believers love Allah (awj) and have hope in Him due to their fear of Divine chastisement in the hereafter and the possibility of being deprived of Divine effusions, bounties, heavenly joys-the beautiful houris and the marvellous castles. But those who are enthralled by the beauty and perfection of Allah (awj) or are in awe of His magnificence, invincibility, and grandeur, or are affected by both, account only for a small number of the believers. Thus, with the exception of the prophets and the Imams (ع), those who have been able to achieve the latter stage have been very few.

Imam ‘Ali b. Abi Talib (ع) defines these three groups in his legacy of wisdom as follows: “One group worships Allah in hope of boons and benevolence - such is the worship of businessmen; another group worships him out of fear - such is the worship of slaves; and yet another group worships Allah out of gratitude - such is the worship of those who are free of themselves and of self-worship.”1

It is for this reason that some prominent scholars state that one of the fundamentals of Islamic pedagogy is love. The Noble Qur`an, the great source of Islamic morals, introduces love as the fulcrum of moral virtues. Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Allah the Immaculate disciplined and trained his Prophet through love.”2

The topics of warning (takhwif) and encouragement (tashwiq) permeate the Qur`an and the narrations of the Ahlul Bayt (ع). However, these two principles are the final stage for the weak believers, but as for the intermediate believers, they constitute the means and the preliminary stage. The believer starts the journey, being spurred forth by warning and encouragement but gradually the compelling force transforms to love.

Hence one need not be confused regarding the coexistence of fear and love in relation to Allah (awj). This coexistence of fear and hope is necessary for the spiritual training, elevation and development of the human being. For fear prevents us from sinning, from bringing destruction to ourselves, and from incurring Divine wrath and chastisement, which in turn leads to greater humility and firmer obedience to Allah (awj). Love, on the

other hand, compels one to undertake the obligatory rituals and the supererogatory prayers with enthusiasm and to hasten in achieving the means to Divine grace, mercy, and bounties.

In short, the fruit of the marriage of fear and hope in the human being are hastening to do good, to implant in oneself the moral virtues, and to avoid evil and sin, which constitute the ultimate goal of human creation intended by Allah (awj); that is, to paint ourselves with the colour of the Divine, attaining the station of Divine viceroyalty, reclining in the bounties of the hereafter, and to rid ourselves of all anxiety and anguish. And this has been expressed time and again in the Qur`an.3

Fear alone [uncoupled with hope and love] will entail gloominess, depression, hopelessness, neglect of repentance, and sinking into the whirlpool of sin, being overwhelmed with the misfortunes of this world and the hereafter, etc.

Love alone leads to impudence and shamelessness in committing sins with the false hope of repentance in the latter years of life, and unwarranted expectance of Divine grace and mercy, while one should not expect to benefit from Divine grace and mercy when one is neglectful of attaining those means which secure His grace and mercy.

It is in allusion to this point that Imam Husayn b. ‘Ali (ع) cries in his ‘Arafah Supplication saying, “May the eye of he who does not behold You watching over him be blind. And he to whom You have not apportioned some love will lose his asset of existence.”4

It is in the hereafter that we will reap the fruit of fear and love. There will be the abode of chastisement for those who did not respect this blessing or who lost hope in redemption, drowning in the whirlpool of sin, or whom were deceived and thus failed to prepare provisions for their eternal life. There will be the abode of blessing and peace, free of all forms of anxiety and fear for those who succeeded in keeping the balance of fear and hope, those who refrained from sin and prepared sufficient provisions of good deeds for their eternal life.

For further reading on this topic refer to books of ethics, the chapters on fear and hope, love, and friendship. The following are a few suggestions:

1. Ayatullah Jawadi Amuli, The Levels of Ethics in the Qur`an

2. Imam Khomeini, An Exposition of Forty Hadith

3. Ayatullah Muhammad Taqi Misbah Yazdi, Ethics in the Qur`an

Notes

1. Nahj al-Balaghah, short saying #237:

قَالَ ( ع): إِنَّ قَوْماً عَبَدُوا اللٌّهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التُّجَّارِ، وَإِنَّ قَوْماً عَبَدُوا اللٌّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ، وَإِنَّ قَوْماً عَبَدُوا اللٌّهَ شُكْراً فَتِلْكَ عِبَادَةُ الأَحْرَارِ

2. Bihar al-Anwar, vol. 17 pg. 3:

أَبِي إِسْحَاقَ النَّحْوِي قَالَ: دَخَلْتُ عَلى أَبِي عَبْدِ اللٌّهِ ( ع) فَسَمِعْتُهُ يَقُولُ: إِنَّ اللٌّهَ عَزَّوَجَلَّ أَدَّبَ نَبِيَّهُ عَلى مَحَبَّتِهِ.

3. Surat al-Baqarah (2), Verse 62:

 إِنَّ الَّذِينَ آمَنُوا وَالَّذِينَ هَادُوا وَالنَّصَارَى وَالصَّابِئِينَ مَنْ آمَنَ بِاللٌّهِ وَالْيَوْمِ الآخِرِ وَعَمِلَ صَالِحًا فَلَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ وَلاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ

4. Mafatih al-Jinan, Imam Husayn’s ( ع) supplication on the day of ‘Arafah:

عَمِيَتْ عَيْنٌ لاَ تَرَاكَ عَلَيْهَا رَقِيْبًا، وَخَسِرَتْ صَفْقَةُ عَبْدٍ لَمْ تَجْعَلْ لَهُ مِنْ حُبِّكَ نَصِيباً...