Alhassanain(p) Network for Heritage and Islamic Thought

Discourse 5: Characteristics of The Shia – Part IV

Our ethical discussion today is a continuation of the topic on the Greatness of the Shia (فضائل الشيعة ). The late 'Allamah Majlisi has presented a very detailed discussion in relation to both the Greatness of the Shia (فضائل الشيعة ) and the Characteristics of the Shia (صفات الشيعة ) and he narrates many traditions in regards to these two issues.

It is very important that all of us read these traditions and know for ourselves - and then convey to others - the meaning of these traditions so that those people who feel proud just because they have the title of Shia attached to them will know that to be a follower of the teachings of the Ahlul Bait (and to be called a Shia) is not an easy task.

We narrate one tradition which even though does not direcly speak about the greatness of the Shia, however it addresses a responsibility that a true Shia must fulfill.

In this short tradition from Imam Ja'far b. Muhammad as-Sadiq (as) addressed to Abu Basir, the Imam explains the characteristics of a Shia.

عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ، عَنْ أَبِيهِ قَالَ: كُنْتُ عِنْدَ أَبِي عَبْدِ اللٌّهِ : إِذَا دَخَلَ عَلَيْهِ أَبُو بَصِـيرٍ … فَقَالَ يَا أَبَا مُحَمَّدٍ لَقَدْ ذَكَرَكُمُ اللٌّهُ فِي كِتَابِهِ فَقَالَ: ) إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانً ( وَاللٌّه مَا أَرَادَ بِـهٌذَا إِلاَّ الأَئِمَّةِ وَشِيعَتِهِمْ، فَهَلْ سَرَرْتَكَ يَا أَبَا مُحَمَّدٍ؟ قَالَ: قُلْتُ: جُعِلْتُ فِدَاكَ زِدْنِي …

It has been narrated from Muhammad b. Isma'il from his father that he said, “I was with Abi 'Abdillah (Ja'far b. Muhammad as-Sadiq (as)) when Abu Basir entered our company. He was breathing heavily when the Imam turned towards him and asked him what was troubling him. Abu Basir said that old age had taken him over and he was finding it very difficult to breathe. He stated that he was on the verge of leaving this world, but worse than all of this, he was worried about what his state would be after death and where he would end up.

The Imam said to him, 'Why are you speaking like this when you have the honour of being classified as a Shia?' At this point, the Imam went on to list the greatness and reasons why one who is a Shia should be proud and every time the Imam mentioned a point, he said to Abu Basir, “Does this not bring pleasure to you (that you possess this trait)?”

Abu Basir would reply to the Imam: “Of course, may I be sacrificed for you, please continue…” Continuing on, the Imam (as) then said, “O' Abu Basir! Surely Allah has spoken about you, our Shia in the Qur`an when He said, {Surely over My servants no authority shall you (Shaitan) have}1 and verily I swear that Allah has not intended any other servants of His in this verse except the A`immah and their Shia (followers).”2

In relation to Shaitan, there are many questions which the youth have recently brought up, and thus it is necessary to review these queries.

Question 1:

Why did Allah (SwT) create this filthy, despicable creature known as Shaitan who is able to whisper evil thoughts to us and he takes us away from the path of happiness, whereas we were created to traverse the path of happiness and success?

Answer 1:

Allah (SwT) did not create Shaitan as Shaitan - rather, He created him pure and there was even a time when he was classified among the Angels and thus he was not a creation that was made to negatively influence others. Rather, he was a righteous creature and was among the pious, spiritually close worshippers in the presence of Allah (SwT).

However, after choosing the wrong path, he lost his spiritual direction and through his pride and seeing himself as greater than Adam (as) and through his envy and jealousy, he ended up following his low desires. Thus, he sought status and greatness (over Adam (as)) and lowered his rank.

Therefore, the original cause for the spiritual fall of Shaitan was due to him following his low desires and even today, if a person does not follow these in their life, then there is no way that Shaitan can influence him.

In relation to Shaitan, the Qur`an mentions that:

أَبـى وَ اسْتَكْبَرَ وَ كَانَ مِنَ الْكَافِرِينَ

“But he became conceited and developed pride in himself and thus he was one of the disbelievers.”3

Due to his actions, Allah (SwT) lowered him to the status that he currently has and thus with this said we see that Shaitan was not always Shaitan as we know him to be.

Retort to Question 1:

If Shaitan was part of the group of Angels, and as we know that Angels do not have the ability to make decisions on their own and are all under the command of Allah (SwT), then how did he disobey the orders and turn away from the commandments of Allah (SwT)?

Answer:

Shaitan was not an Angel such that he did not have the power to make his own decisions - rather, he was from among the Jinn.

Question 2:

As it is commonly known, we were all created for happiness and prosperity:

مَا خَلَقْتُ الْجِنَّ وَ الإِنْسَ إِلاَّ لِيَعْبُدُونَ

“I (Allah) did not create the Jinn and Mankind except that they should worship Me.”4

With this said, why was it necessary to have a creation such as Shaitan who would irritate people. As well, him being a creation who can not be seen and thus, it is not possible to defend ourselves from him? This (in our opinion) goes against the actual purpose of the creation of mankind.

Answer 2:

The Qur`an states that Shaitan cannot influence anyone through his own accord as the doors to the heart of each person are closed to Shaitan. Thus, it is the person himself who opens the door of his heart to Shaitan. In reality, there is not a single despicable creation that can in any way influence either the country which a person lives in, nor the soul of a person:

إِنَّمَا سُلْطَانُهُ عَلى الَّذِينَ يَتَوَلَّونَهُ وَالَّذِينَ هُمْ بِهِ مُشْرِكُونَ

“His authority (that of Shaitan) is only over those who take him as a supporter and who join partners with Allah.”5

That person who sets up Shaitan as a partner to Allah (SwT) and follows him (Shaitan) will also be called a Shaitan on the Day of Judgement!

وَ مَا كَانَ لِيَّ عَلَيْكُمْ مِنْ سُلْطَانِ إِلاَّ أَنْ دَعَوْتُكُمْ فَأْسَتَجَبْـتُمْ فَلاَ تَلُومُونِي وَلُومُوا أَنْفُسَكُمْ

“I (Shaitan) had no authority over you except that I invited you and you listened to me. Therefore, do not reproach or blame me, rather, blame your own souls.”6

It is worthy to note that Shaitan himself is one of the means or instruments towards perfection for the human being who is striving to become a complete person, because since struggling and fighting against him will would lead to strengthening ones' own inner faith.

In his book the Philosophy of History, one of the well known writers of the West named Toinby writes that, “I have studied all of the nations of the world and did not find a single civilization except that at one time or another, they were put face to face with a powerful foreign enemy. In order to defend themselves, they gathered all the people together and in the end, were victorious.”

Thus, there is a wisdom in why Shaitan exists. Similarly, if there were no lower desires in a human being, then the mystics ('Urafa) would not become as strong as they are in their closeness to Allah (SwT).

The Qur`an mentions that:

إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانُ

“Certainly Shaitan has no control or authority over My true servants.”

The meaning of this verse is not that Shaitan has no control over the Shia, rather, Allah (SwT) is telling us that He is the defender and protector of those people that come towards Him and worship Him.

This is truly a grand station and it is one of the reasons that those who are the true Shia should have pride that they are not under the influence of Shaitan.

The meaning of this verse is also that those people who are under the influence of Shaitan are not true Shia, and therefore this verse actually increases our responsibility as followers of the Ahlul Bait.

The Shia are not people who are Ma'sum (sinless) and thus, it is possible that Shaitan can go after them, however the Qur`an tells us that:

إِنَّ الَّـذِينَ اتَّقَوا إِذَا مَسَّهُمْ طَائِفٌ مِنَ الشَّيْطَانِ تَذَكَّرُوا فَإِذَا هُمْ مُبْصِرُونَ

“When a thought of evil from Shaitan assaults those people who have consciousness of Allah, then they bring Allah to remembrance, then they are able to see straight (the true path) once again!”7

When those people who have tawqa are faced with the evil whispers of Shaitan they rush towards the remembrance of Allah (SwT) (meaning that they bring to memory the rewards and punishments that Allah (SwT) has mentioned in the Qur`an) and in His remembrance, they once again open their eyes to the realities around them.

It is possible that Shaitan can come towards a Shia, but he can not control them and thus, the responsibility of those who are followers of the Ahlul Bait is very heavy.

Thus the powers of Shaitan should have no influence on the individual, society, printed-press, market place and in the temporal and spiritual life of a person and if this does happen (Shaitan takes over) then this is a sign that the person is not really a Shia.

It is our prayer that Allah (SwT) gives us the success to have the pride of being classified as one of those who is a true Shia!

Notes

1. Surat al-Hijr (15), Verse 42

2. Bihar al-Anwar, vol. 65, pg. 51

3. Surat al-Baqarah (2), Verse 34

4. Surat al-Nahl (16), Verse 10

5. Ibid., Verse 100

6. Surat Ibrahim (14), Verse 22

7. Surat al-A`raf (7), Verse 201

Discourse 6: If Sahib Al-Zaman Were To Come (Right Now)…

Speaking about our living Imam is both enlightening and one which spiritually trains and educates all of us. The late 'Allamah Majlisi has narrated a tradition in relation to Imam al-Mahdi (as) which states:

إِذَا قَامَ الْقَائِمُ حَكَمَ بِالْعَدْلِ وَ ارْتَفَعَ فِي أَيَّامِهِ الْجَوْرَ وَ امْنَتِ بِهِ السُّبُلَ وَ أَخْرَجَتِ الأَرْضُ بَرَكَاتِـهَا وَ رَدَّ كُلَّ حَقٍّ إِلـى أَهْلِهِ وَ لَمْ يَبْقَ أَهْلَ دِيْنٍ حَتّى يُظْهِرُ الإِسْلاَمَ وَ يَعْتَرِفُوا بِالإِيْمَانِ

“When al-Qaim makes his advent, he will judge with justice and during the time of his advent, all forms of tyranny will be removed and the paths (towards him) will be made safe. The Earth will bring forth Her blessings and the rights of each and every person will be given to them and no person who follows any other religion (din) will remain except that they will accept al-Islam and will come towards true faith.”1

In this tradition, there are seven tasks which have been mentioned that the Imam will accomplish:

1 and 2: The government of justice and the removal of all forms of tyranny: The opposite of justice (عدل ) is oppression (ظلم ) - not tyranny (جور ) - whereas equality (قسط ) is the opposite of tyranny (جور ) (according to the 'Arabic definition and the Islamic understanding of these words and their meanings).

The difference between justice (عدل ) and equality (قسط ) is that as justice refers to not taking away the rights of another person, equality means that there is no differentiation between people. Therefore, oppression means that you take something from another for your own self, where as tyranny means that you take something from a person and give it to somebody else.

For example, if I forcefully take away Zaid's house from him for my own personal use - this act is oppression. But if I take Zaid's house and give it to another person - this is tyranny. The exact opposite of this is that I do not take Zaid's house for my own personal use - and this is justice, and if I do not take it for the use of another person - then this is equality. Therefore, equality means that differentiation does not exist where as justice means that oppression does not exist.

3. The paths will be made safe: The paths towards the Imam will be made safe and secure.

4. Natural Blessings: The Earth will bring forth her blessings, now whether these are the blessings that come about through farming, blessing of the minerals from the Earth or other types of powers and energies that are presently hidden from us - these may all be correct.

5. Responsibilities will be returned to their rightful holder: The rights and responsibilities will be given back to those who have lost them, and this is completely opposite to our present day and age in which a great number of jobs and occupations are in the hands of those who have no knowledge of them, because the issue of who they know has taken precedence over what they know.

6. The Ruling of al-Islam: No other religion will remain on the Earth except for Islam and thus all other religions will fuse into one Religion and that will be al-Islam.

7. Sincere attraction to al-Islam: This part of the tradition has two meanings to it. It is possible that it refers to the point that everyone will become followers of the teachings of the Ahlul Bait, or it could mean that in addition to people showing an outward form of true faith, they will also have the inner belief to make them true believers.

There is a difference that has been mentioned in the traditions in relation to the terms Islam and Iman. Some of the traditions state that Islam is what a person verbally declares and through this declaration, his life is protected and the meat which he slaughters is made permissible to eat. However Iman is that thing which is the true essence (of servitude to Allah (SwT)) which will act as salvation for a person on the Day of Judgement.

In other traditions, it is mentioned that Islam is equivalent to the Masjidul Haram, whereas Iman is (like) the Ka'bah (general and specific). There is a possibility that this explanation could be in reference to the verse of the Qur`an which states:

قَالَتِ الأَعْرَابُ آمَنَّا …

“The desert 'Arabs say to you (O' Muhammad) that we believe…”2

At the head of all the things that the Imam will perform, we see in the tradition that there are four major things which he will do which we summarize as being:

1. Correcting the Theological Beliefs:

مَا عَلى ظَهْرِ الأَرْضَ بَيْتِ حَجَرٍ وَ مَدَرٍ إِلاَّ أَدْخَلَهُ اللٌّهُ كَلِمَةُ الإِسْلاَمِ

“There will not remain a single stone house, mud house, nor a tent upon the entire Earth except the word (teachings) of Islam will be in that place (and thus, polytheism will no longer exist).”3

2. Completion of the Intelligence:

The advancement of knowledge and intelligence will also take place (at this time), just as the late 'Allamah Majlisi makes clear by quoting a tradition from the Infallibles in relation to this point:

إِذَا قَامَ قَائِمَنَا وَضَعَ يَدَهُ عَلى رُئُوسِ الْعِبَادِ …

“When our Qaim makes his advent, he will place his hand over the heads of the servants…”

It is possible that this means that people will be under the direction and guidance of the Imam.

فَجَمَعَ بِهَا عُقُولِهِمْ وَ كَمُلَتْ بِهَا أَحْلاَمَهُمْ

“…so then (through this act), he will gather together their intelligence and complete their knowledge.”4

3. Justice and Equality:

In the various traditions, it has been mentioned that:

يَمْلَأُ الأَرْضَ عَدْلاً وَ قِسْطاً كَمَا مُلِئَتْ ظُلْماً وَ جَوْراً

“He (the Imam) will fill the Earth with justice and equality just as it had been filled with oppression and tyranny.”5

4. Correction of the Moral Ethical Traits:

From the traditions which speak about the signs at the end of time, we can deduce that removing all of the corrupt ethical traits and bringing back the moral values of Islam back to life will be the duty of the Imam.

There are also traditions which state that before the advent of Imam al-Qaim (as), many corrupt ethical traits such as: adultery, theft, bribery, selling less that what one paid for, the drinking of alcohol, murdering of countless innocent people and other such sins will be very common.

Thus, the meaning of this tradition is that when Imam al-Mahdi (as) rises up to remove and eradicate all of these things, the entire valued and cherished system of moral ethics would already be completely destroyed and it is Imam al-Mahdi (as) who will restore it.

Imam al-Mahdi (as) will possess an army, military and many helpers and supporters, just as we recite in the Ziyarat of Ale Yasin:

وَاجْعَلْنِي مِنْ شِيعَتِهِ وَ أَتْـبَاعِهِ وَ أَنْصَارِهِ

“So then place me (O' Allah) amongst his followers, supporters and helpers.”

Or as it can be seen in some traditions that:

وَالْمُجَاهِدِينَ بَيْنَ يَدَيْهِ

”(And place us) among those who struggle and fight in his way.”

That person who wishes to be a helper of the Imam must work tirelessly in these four points mentioned and the one who does not possess any of these four points within himself, however prays to Allah (SwT) to make him of the helpers of the Imam (as) will see that his prayers will be far from being answered.

If the scholars take it upon themselves to introduce this sort of ethical program (in the community) then without doubt, we will see one large class of preparation and upbringing take form among the community members.

Tawassul (to the Imam) is a good thing and it has its own place - however:

وَاجْعَلْنِي مِنْ شِيعَتِهِ وَ أَتْـبَاعِهِ وَ أَنْصَارِهِ

“So then place me (O' Allah) amongst his followers, supporters and helpers.”

This request will never be achieved simply through Tawassul and prayer - rather, our belief and acceptance of the Tawhid of Allah (SwT) must be one of sincerity and thus, we must remove all forms and effects of polytheism from our hearts, lives and from the society.

We must practically implement justice and equality in relation to the people and our family and those who are around us and we must make the valuable ethical traits apparent within ourselves.

If it was made completely clear for what reasons the Imam would make his advent, then this would definitely change the face of the society.

One who does not possess any of these traits can not expect to stand in the ranks with the Imam. Therefore, it is very good that we actively do something to call the attention of the people towards the goals and objectives of the Imam so that all of us can mound ourselves to becoming better human beings.

We must know that there are hidden hands at work which are striving to pollute the gatherings (majalis) that we hold for Imam al-Mahdi (as) by introducing despicable forms of singing and playing of music as well as breaking other limits of the Shari'ah. Sometimes, the enemy will use such religious gatherings and programs to reach their evil goals, just as the story of Masjid Dhirar through which the enemies wanted to build a Masjid to actually destroy the roots and symbol of what a Masjid stands for!

Thus, the goals and values must be manifested in the correct manner, lest the enemies who are trying to remove the value and worth of such programs become successful in their goals.

We hope that Allah (SwT) accepts this supplication in relation to us:

أَللٌّهُمَّ اجْعَلْنِي مِنْ أَعْوَانِهِ وَ أَنْصَارِهِ وَ أَتْـَاعِهِ وَ شِيعَتِهِ وَ الْمُجَاهِدِينَ بَيْنَ يَدَيهِ

“O' Allah! Place me from amongst his helpers, assistants, followers and supporters and of those who fight in his ranks.” !

Notes

1. Bihar al-Anwar, vol. 52, pg. 338

2. Surat al-Hujurat (4ا ), Verse 14

3. Tafsir al-Qurtubi [Imam Abu `Abdullah Muhammad ibn Ahmad ibn Abu Bakr al-Ansari al-Qurtubi], vol. 12, pg. 300

4. Bihar al-Anwar, vol. 52, pg. 338

5. Ibid., vol. 14, pg. 33

Discourse 7: Attaining One’s Sustenance

عَنْ إِبْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللٌّهِ : لَيْسَ شَيْءٌ تُبَاعِدُكُمْ مِنَ النَّارِ إِلاَّ وَ قَدْ ذَكَرْتُهُ لَكُمْ وَلاَ شَيْءٌ يُقَرِّبُكُمْ مِنَ الْجَنَّةِ إِلاَّ وَ قَدْ دَلَلْتُكُمْ عَلَيْهِ. إِنَّ رُوحَ الْقُدُسِ نَفَثَ فِي رَوْعِي أَنَّهُ لَنْ يَمُوتَ عَبْدٌ مِنْكُمْ حَتّى يَسْتَكْمِلَ رِزْقَهُ، فَأَجْمِلُوا فِي الطَّلَبِ فَلاَ يَحْمِلَنَّكُمُ اسْتِبْطَاءُ الرِّزْقِ عَلى أَنْ تَطْلُبُوا شَيْئاً مِنْ فَضْلِ اللٌّهِ بِمَعْصِيَتِهِ، فَإِنَّهُ لَنْ يُنَالَ مَا عِنْدَ اللٌّهِ إِلاَّ بِطَاعَتِهِ أَلاَ وَ إِنَّ لِكُلِّ امْرِءٍ رِزْقاً هُوَ يَأْتِيهِ لاَ مَحَالَةَ، فَمَنْ رَضِيَ بِهِ بُورِكَ لَهُ فِيهِ وَ وَسِّعَهُ، وَ مَنْ لَمْ يَرْضَ بِهِ لَمْ يُـبَارَكْ لَهُ فِيهِ و لَمْ يَسَعَهُ، إِنَّ الرِّزْقَ لَيَطْلُبُ الرَّجُلَ كَمَا يَطْلُبُهُ أَجَلُهُ

It has been narrated from Ibne 'Umar that the Prophet (S) said, “There is nothing that will keep you away from the fire of hell except that I have explained it to you, and there is nothing that will bring you closer to Paradise but that I have guided you towards it. Surely the Holy Spirit has brought inspiration into my heart that not a single servant from among you will die until one's sustenance has been completed. So then seek this (your sustenance) in the best possible way (not resorting to the prohibited means).

Do not let the slowness of the sustenance coming to you by the grace of Allah make you seek it by disobeying Him. Surely that which is with Allah will never reach a person except through obedience to Him. Verily for each person there is sustenance (designated for him) that will reach him and there is no doubt in this. So whoever is pleased with one's sustenance, it will bring blessings to one and will be increased; and the person who is not pleased with his sustenance, it will not bring blessings to him nor will it be increased. Surely the sustenance goes in search of a person, just like one's appointed time (death) goes in search of a person.”1

The Noble Messenger of Allah (S) has stated that, “You must distance yourself from whatever keeps you away from Paradise - either through your speech or actions. In addition, I have commanded and taught you all of the things which bring you closer to Paradise and which keep you away from the Hell fire.”

The purpose of this tradition is to show us that we must strive and struggle to put the laws of Islam into practice and it is this act that separates us (the Shia) from the Ahlus Sunnah, who are of the belief that whatever has not been expressly legislated (in the Islamic texts) is not an applicable ruling (to follow).

With this said, we see that the Ahlus Sunnah give the permission to their Fuqaha to devise their own Islamic rules and regulations through the practice of Qiyas2 , Istihsan3 and Masalah Mursalah4 .

Is such a school of thought (that of the Ahlus Sunnah) in which half of their teachings are from Allah (SwT) and the Infalliable Prophet of Allah (S), while the other half which are from the whims and desires of the people (their Scholars) the true set of beliefs? Or is the true school of thought in which all of the teachings are from Allah (SwT) and the Ma'sumin (meaning the Shia)? Thus, there is a great difference between these two groups.

Of course the apparent understanding of the verse that states:

أَلْيَومَ أَكْمَلْتُ لَكُمْ دِينَكُمْ

“On this day (the 18th of Dhul Hijjah), I have completed your din (al-Islam) for you.”5

is just as we have mentioned since the word 'din' includes all of the theological beliefs, practical Islamic laws and the moral and ethical guidelines. Thus, the tradition which we started with shows us that we must deduce the laws of Islam, the theological beliefs and our moral and ethical guidelines through the process of Ijtihad (from the sources of Islam) and we are not permitted to formulate and devise our own laws!

At this point, the following issues must be mentioned:

1. There are some lazy people who feel that by relying on the verse of the Qur`an which states:

وَ مَا مِنْ دَآبَّةِ فِي الأَرْضِ إِلاَّ عَلى اللٌّهِ رِزْقُهَا

“There is not a single creature on the Earth except that its sustenance is guaranteed by Allah.”6

or by relying on the traditions which state that everyone's sustenance has been decided and specified (by Allah (SwT)), they assume that there is no need to struggle to make ends meet since their sustenance has already been designated and it will reach them in any way (whether they work or not). Thus, they feel that no mouth will remain open except that sustenance will reach it (from Allah (SwT))!

These types of people whose understanding and awareness of the religion and the teachings of the school of thought are very simple and weak give excuses to the enemies (through these sorts of beliefs) that it is religion which causes the problems within the economy of a country. They make other people believe that it is religion itself which leads to a stopping of positive activity which could bring benefits to the (material) life of people.

These people think that it is religion which forces a person to submit his entire presence to such things (that could otherwise make them productive and well off) and makes them bring forth the excuse that if such and such gift were not granted to him, then for sure they would not have any sustenance reach them (and thus, they would have starved). These types of people also think that if a particular sustenance was meant for them, then definitely without any questions it will reach them (and no one can stop it from coming to them).

This sort of thought gives those who exploit others a very good opportunity to place the yolk of slavery around their necks and prevent them from the most basic of needs and requirements of life.

However, if these people possessed even a minute understanding of the Qur`an and the Islamic traditions, then it would be sufficient for them to reach the following conclusion that Islam requires a person to strive and struggle in order to acquire any sort of benefit in the material and spiritual realms of humanity. In fact, the Qur`an has presented the following verse as the slogan of such people (who strive and struggle):

لَيْسَ لِلإِنْسَانِ إِلاَّ مَا سَعى

“Mankind will have nothing except that which they strive for.”

In order to be examples and models for the rest of the people, the leaders of Islam (the Prophet and A`immah) used to exert much toil and labour in working and busied themselves in strenuous activity. The previous Prophets too were no exception to this rule. We see that they were shepherds, tailors, cultivators of the fields and farmers.

If the meaning that one's sustenance is guaranteed from Allah (SwT) means that we are to sit in our houses and wait for the sustenance to reach us, then we would not have seen the Prophets and A`immah - who were all much more acquainted and knowledgeable with the teachings of the religion than us - exerting such labour and toil in working!

Therefore, we must state that: the sustenance of each and every person has been determined and fixed, however in the same vein it is based on the condition that a person works and struggles (to acquire it). Any time this condition is not acted upon, then that which has been promised will not come about.

Similar is the case of death: “Each and every person has an appointed time (to die) and his or her lifespan has been determined.” Without doubt the meaning of this speech is not that if a person was to go towards suicide and kill himself, or was to eat or drink something to induce death, that he would remain alive until his appointed time of death. Rather, this means that the body which we have been given has the ability to remain for as long as it has been appointed to remain here (on Earth) on the condition that the principles of cleanliness and hygiene are observed and that a person keeps away from those things which are hazardous to one's health and can lead him to dying sooner.

An important point to mention here is that the verses of the Qur`an and the traditions which speak in relation to the sustenance being specified for every person truly act just as brakes (similar to the brakes in a car that stop the movement of the car) on the thoughts of those people who are greedy, worship the material world and who try to achieve material gains through whatever means possible. It puts a stop to the thoughts of those people who think that if they do not resort to various sorts of oppression or tyrannical acts, then they will not be able to provide (for their families) and lead a (good) material life.

How is it possible that when a person grows and becomes big and has the strength and energy to perform any task that at this stage in his life, Allah (SwT) would forget him? Does the intellect and firm belief in Allah (SwT) permit a person to think that in such a stage (of his life), it is possible that his sustenance would not be provided to him (by Allah (SwT)) such that he must drown himself in the pool of oppression and tyranny and usurp the rights of other people and through greed and gluttony, steal the rights of the oppressed?

Of course we can not deny the fact that some forms of sustenance - whether a person goes after it or not - will definitely come looking for him. Can we deny the fact that the light of the sun shines on our house without us doing anything; or that the rain falls and the weather changes in search of us without anything of our own doing, or can we deny the fact that intelligence, aptitude and ability which was with us from the very first day we were born was put inside us without any struggle and endeavour on our part?

We are also not able to deny the fact that in some instances, a person is not forced to go after something (such as sustenance). Rather, due to some events which occur in his life, some gifts are bequeathed upon him. We may look at such events that happen as purely coincidental, however in reality and keeping in mind the organization of creation (put forth by Allah (SwT)), this too has been done according to some reason.

Without doubt, this sort of sustenance coming to a person is different than the sustenance that comes to him through his own work and struggles, however this sort of blessing, which is sometimes referred to as “coming from nowhere” or in more precise terms, “a gift that was given unexpectedly” is a grace from Allah (SwT) which has reached us.

If we do not look after and take care of such gifts in the proper way, then these too will slip away from our hands and we will be left with nothing or we will be left with something that would not produce any (positive) effects in our lives.

The well known words of the Commander of the Faithful, 'Ali b. Abi Talib (as) contained in letter number 31 of Nahjul Balagha, which he wrote to his son Imam Hasan b. 'Ali (as) states that:

وَ اعْلَمْ يَا بُنَيَّ! إِنَّ الرِّزْقَ رِزْقَانِ: رِزْقُ تَطْلُبَهُ وَ رِزْقُ يَطْلُبُكَ

“My son, you must know that surely sustenance is of two types: the sustenance that you go after (seeking it) and the sustenance which comes after you (seeking you).”

This tradition emphasizes the issues which we have discussed so far.

In any case, the main point here is that all of the teachings of Islam tell us that:

1. In other to achieve a better life - whether this is the material or spiritual realm - we must exert extra toil and struggle; and the thought that our sustenance has already been determined (by Allah (SwT)) and thus we don't have to work hard for it is completely wrong.7

2. This is a lesson to all of those who are students of the Islamic sciences that we must have true faith that Allah, the Most High, will make the sustenance of all of the people of knowledge reach to their rightful owners. Why do we say this? If the scholars of religion fall into the thought of gathering wealth (for themselves), then we see two major dangers that will come from this:

A) The scholars of Islam are supposed to be examples for the people. If the scholars themselves are running after the material aspects of the transient world then they will not be able to be practical role models for the people.

B) The wealth that others (other than the scholars of Islam) hoard does not affect the religion. However, if a scholar of Islam seeks to gather wealth through either the permitted or the unpermitted channels and other means, then this would definitely strike a blow to the religion - this is most definitely the source of all tragedies!

Notes

1. Ibid., vol. 77, pg. 185

2. Qiyas: This is an act which can lead (a Scholar) to knowledge or assumption in relation to an Islamic legislation in which there is no clear proof mentioned (in the Qur’an or the Prophetic traditions) to formulate a ruling. The Shi`a `Ulama do not consider Qiyas as one of the methods of reaching to the Islamic rulings, however a majority of the Fuqaha of the Ahlus Sunnah accept this method. [Al-Mujiz Fi Usul al-Fiqh, Ayatullah Ja`far Subhani, vol. 1, pg. 16 ]

3. Istihsan: The lexical meaning of this word is to consider something as good, however in the science of Jurisprudence (`Ilm al-Usul) it means to consider one act as being better than another act without basing this conclusion on any proof from the Islamic legislation (Qur’an and traditions of the Prophet). A majority of the Sunni Fuqaha` such as those of the Hanafi and Maliki schools of law accept this form of deduction whereas the Shi`a and those of the Shaf`i schools are opposed to it. [Al-Mujiz Fi Usul al-Fiqh, Ayatullah Ja`far Subhani, vol. 1, pg. 17 ]

4. Masalah Mursalah: This term used in the Science of Jurisprudence (`Ilm al-Usul) refers to making a ruling based on the overall goodness (of the ruling) without basing it on any proof from the Islamic sources (Qur’an and the traditions of the Prophet). Some of the scholars of the Ahlus Sunnah accept this method of deduction of the Islamic legislation, however the Fuqaha of the Shi`a are completely opposed to it. [Al-Mujiz Fi Usul al-Fiqh, Ayatullah Ja`far Subhani, vol. 1, pg. 17 ]

5. Surat al-Maidah (5), Verse 3

6. Surat Hud (11), Verse 6

7. In this regards, please refer to Tafsir-e-Namunah, vol. 9, pg. 20.