Alhassanain(p) Network for Heritage and Islamic Thought

Discourse 8: Characteristics Of The Shia – Part V

سَمِعْتُ أَبَا عَبْدِ اللٌّهِ يَقُولُ: إِنَّ أَحَقَّ النَّاسَ بِالْوَرَعِ آلِ مُحَمّدٍ وَ شِيعَتِهِمْ كَيْ تَقْتَدِي الرَعِيَّةَ بِهِمْ

I heard Aba 'Abdillah (as) say, “The closest people to precaution and keeping away from sins (al-Wara') are the family of Muhammad (blessings of Allah be upon him and his family) and their Shia (followers) as long as other people are following them (those who claim to be the Shia or followers).”1

Surely being classified as a Shia is a gift from the Imam to us. The Infallible A`immah and the Prophet (S) are all leaders for the fspeople, and the Shia too must be leaders for the people.

In reality, within an Islamic society, the Shia must be at the forefront and others must follow behind them - just as we see in the south of Lebanon that among the ranks of those who are struggling (for their rights) are the Shia and the others are following them. Everyone knows and recognizes these people (in South Lebanon) as the ones who are sacrificing themselves and giving up their lives for their cause.

Throughout the entire world, the Shia must not only be known for their struggling and opposition (to tyranny) and their active Jihad (against the enemy), rather they must also be role-models and examples in all aspects of life for others to follow

The word Wara' (ورع ) is a concept that is even higher than just plain Taqwa (تقوى ). Some of the great scholars have said that Wara' can actually be divided into four categories:

1. Level One - The Wara' of the Ta`ibin

(Those who are repentant): In this level, a person is saved from committing open transgressions (against the laws of Allah (SwT)); and the simplest level of this is that of 'Adalah (the character of being just and upright). By this we mean that after committing a sin and performing sincere repentance, the person returns back to the ranks of those who are upright and just ('Adil).

2. Level Two - The Wara' of the Salihin

(Those who are righteous): At this level, a person keeps away from things which are doubtful - meaning that those things which are apparently permitted (halal), however there may be some doubt in regards to them and thus, a person keeps away from these things as well.

3. Level Three - The Wara' of the Muttaqin

(Those who have Allah-Consciousness): These people refrain from sinning, and also refrain from those things in which there is doubt and those things which are permitted (halal) however in which there is a possibility that they will be dragged towards the forbidden (haram) if they perform these acts. For example, a person who speaks little since he fears that if he begins to speak too much, he may unknowingly backbite another person. In reality, this sort of person has entered into a mental state of:

أَتْرُكُ مَا لاَ بَأْسَ بِهِ حَذَراً مِمَا بَأْسَ بِهِ

“I will refrain from those things which there is no problem in performing with the fear that I may go towards those things which are problematic (in performing).”

4. Level Four - The Wara' of the Siddiqin

(Those who are the Truthful Ones): At this level, one turns his attention completely away from everything other than Allah (SwT) because of the fear that he may waste precious time of his life (on other than His Creator). This person also turns his spiritual eyes away from everything other than Allah (SwT) and focuses all of his attention only on Him so that the time of his life is spent in looking towards the Creator.

Truthfully, the most valuable possession of our lives is time, but unfortunately sometimes we waste it and are negligent (of Allah (SwT)). Thus, the truthful ones realize that their level of Wara' is in relation to the time and how they spend it and are careful that they do not waste it in being negligent of Allah (SwT).

Imam Ja'far b. Muhammad as-Sadiq (as) has said that the most precautious of people are the family of the Prophet and their followers (Shia) and that the minimum level that they (the Shia) must be at is the first level - meaning that the Shia must be fair and upright ('Adil) people and leaders for other people. Thus, a Shia must not only be trying to save himself (from the hell fire), but he must also be striving to save others around him.

At the end of Suratul Furqan (25), there are 12 characteristics mentioned for the 'Ibadul Rahman (Servant of the Most Merciful) of which one of them is:

وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَ ذُرِّيَاتِنَا قُرَّةَ أَعْـيُنٍ وَاجَعَلْنَا لِلْمُتَّقِينَ إِمَاماً

“Those people who say, 'O' our Lord grant us from among our spouses and among our children that which enlightens our eyes and make us an Imam (leader) for those who have Allah-Consciousness.”2

There are people who pray to Allah (SwT) not to leave their children as 'normal children' - rather that they are made as the light of their eyes and examples for other Muslims. These people humbly request Allah (SwT) to make themselves a leader (Imam) of those who possess Taqwa. Some may ask that is this goal to make ones' self superior or greater than other people (in a negative context)? No! Rather, this is a person who is seeking sublimity and spiritual greatness.

Therefore, it is clear that to take the name of Tashayyah' (to be a Shia) and to claim among the people that one is in the ranks of a Shia is something that is very simple, however it is extremely difficult to be a true Shia.

Imam az-Zaman (as) and the rest of the Infallible Leaders of guidance expect more from those who are scholars and those who are studying the Islamic sciences and it is these people that must be examples and role models for the rest of the people so that others can follow them.

Thus, the most important form of Tabligh and conveyance of the message of Islam is that a person develops such a level of Taqwa and Wara' within his soul that the people are able to develop a deep cognizance (ma'rifat) of Allah (SwT) within them. Through this, the people will know who a true human being is and who the true Shias are.

The true Shia are those who are brave, patient, full of love, those who keep away from vices and who refrain from the prohibited acts and who do not have the love of status or position (within society) in their hearts.

The conditions in our present day and age are exclusive to today and we are faced with three major crises:

1. The Political Crisis:

Never ending problems that have taken place today everywhere in which we do not see any positive outcome for the people of the world.

2. The Economic Crisis:

These are problems in relation to affordable housing, the high cost of marriages, problems in relation to unemployment and the tribulations brought about through inflation.

3. The Ethical Crisis:

This point is even more important than the first two especially the crisis which has erupted and engulfed the young boys and girls of the society and is pulling them towards corruption. The reasons for this crisis can be divided into the following three categories:

A) The Spread of Various Technologies:

Various CDs, photos, movies, satellite dishes, and of course the InterNet have made the issue of sex and sexuality something that is easy to get access to for anyone (who wants these sorts of things).

B) Freedom with no Limits and Boundaries:

In other words, slavery under the guise of 'freedom'. By this we mean that people are made slaves of their lower desires under the title of freedom such that Amr bil Ma'ruf and Nahi 'anil Munkar (Forcefully commanding to that which is ethically right and vigorously forbidding from that which is bad or evil) is now something that people feel embarrassed to perform. The freedom that can lead to perfection of mankind (the religion and teachings of Allah (SwT) which came to perfect man) have now been redefined as the reason why mankind has fallen and descended from his true state (of perfection) (meaning that people are blaming religion and saying that it is actually these sets of ethical guidelines which have corrupted mankind).

C) The Hidden Forces:

The enemies are of the belief that if they are able to corrupt the youth, then it will be much easier to take control of them - and this thought is absolutely correct! These people (the enemies of Islam) feel that the only thing stopping them from achieving their goal is the din and akhlaq (moral ethics) of Islam, since when a community becomes polluted by sin and corruption and becomes addicted to smoking and drugs, then they are no longer able to stand up in defiance to the enemy.

Should we remain quiet in the face of these issues and just recite supplications until the reformer (the 12th Imam, may Allah hasten his return) makes his advent? This is the opinion of the person who are timid and lazy.

In Karbala, how many people were present who stood up? Or even at the time of the Prophet of Islam (S) who stood up alone to invite the people to Islam. In addition, Prophet Ibrahim (as) stood alone in his mission. Thus, we must not be afraid of the number of people who are traversing the path of justice:

لاَ تَسْتَوْحِشُوا فِي طَرِيقِ الْهُدى لِلْقِلَّةِ أَهْلِهِ

“Do not be afraid of traversing the path of true guidance due to the small number of people who are upon it.”

By the grace of Allah (SwT) even today, the number of people who are on this path is not small. On the 15th of Sha'ban, there are more people around Masjid Jamkaran (the Masjid just outside of Qum, Iran which was built under the direct command of the 12th Imam) than there are on the plains of 'Arafat and that too - most of them are young men and women!

If we look at the times of I'tikaf (spiritual retreat to the Masjid), the youth are so anxious and excited that you can not even find a place to sit in the Masjid - and these youth are a part of our army!

The scholars, through their writings and works must be examples so that they are able to stand up in opposition to this moral and ethical crisis. While on this path, our hearts must be content Divine Promises given in the Qur`an and traditions. Even today, people simply see the Scholars and 'Ulama as those who only come during the Month of Muharram to specific areas and localities for Tabligh purposes. These scholars are supposed to come, give lectures, and then gather all of the problems of the people and after returning back home, present the problems to the leaders and those in charge (to help solve them).

As it has been stated, people are of two groups - there is one group of “common people” who say that they will purify themselves during the month of Ramadhan; however it is the “special group” of people who say that during the month of Sha'ban, they will purify themselves and in this state of purity, they will enter into the month of Ramadhan - since the month of Ramadhan is the month of being the invited guests of Allah (SwT) and the guests must first purify themselves.

The tongue and the eyes must be washed with the water of purity during the month of Sha'ban so that one can benefit from the blessings and bounties during the month of Ramadhan. People should also be taught that the month of Sha'ban is the month of self-building and preparing to be the spiritual guests of Allah (SwT).

We pray for the success in performing our responsibilities and actions and that we do not align ourselves with the various political factions (which divide a community).

We ourselves do not have any problems, rather, we ourselves have brought these problems upon ourselves and thus we must all be united since it is the enemies who have equipped themselves to defeat us, and if they were to infuse themselves into our communities, then they will not leave anyone alone!

Notes

1. Bihar al-Anwar, vol. 65, pg. 166, tradition 21

2. Surat al-Furqan (25), Verse 74

Discourse 9: Characteristics of a Righteous Servant of Allah – Part I

عَنْ إِبْنِ عُمَرَ قَالَ: خَطَبَنَا رَسُولُ اللٌّهِ خُطْبَةً ذَرَفَتْ مِنْهَا العُيُونُ وَ وَجِلَتْ مِنْهَا الْقُلُوبُ فَكَانَ مِمَّا ضَبَطْتُ مِنْهَا: أَيُّهَا النَّاسُ، إنَّ أَفْضَلَ النَّاسِ عَبْداً مَنْ تَوَاضَعَ عَنْ رَفْعَةِ، وَ زَهِدَ عَنْ رَغْبَةِ، وَ أَنْصَفَ عَنْ قُوَّةِ، وَ حَلُمَ عَنْ قُدْرَةِ …

It has been narrated from Ibne 'Umar that, “The Messenger of Allah (S) once gave us such a speech that made tears flow from our eyes and made our hearts tremble and some of that which we wrote down (of his speech was): 'O' Mankind! Surely the greatest servant (of Allah) is the one who shows humility, even though he may be of high rank or status; and who renounces the world, even though he has a desire for it (its pleasures); and who is equitable and just, even though he has the strength (to oppress others); and who shows forbearance, even though has the ability (to get his rights by force)…”1

The important issue (which we wish to elucidate upon) that has been mentioned in this section of the tradition is that sometimes a person refrains from committing a sin due to not having the ability to perform that sin. Other times, it is due to not having an attraction to commit that sin - for example, the person who does not like the taste of alcohol (and thus does not drink it) or he likes the taste of it however he does not have the ability (to drink alcohol) or the introductory steps in order to do this sin are not present (for example he does not have money to purchase the alcohol) or he does not drink alcohol due to the negative physical effects that it has on him.

Such a form of refraining from committing a sin for a person who does not have the ability to commit the sin is not important. Rather, what is important is when a person has the ability but he still refrains from committing that sin. Thus, according to the words of the Prophet (S), the best person is the one who, even though he has the status, rank and position in the community, however he is still humble and modest with others.2

In relation to refraining from sins, we see that people are of various types. There is one group of people who do not commit certain sins because deep down in their heart those acts are detested. Thus, every person must look deep within himself and see what prohibited things he has a desire to perform so that he can refrain from those things.

However this point should also be kept in mind that it is difficult for a person to recognize these things by himself as sometimes there are characteristics within a person that he would not realize he has and maybe after the passing of sixty years of his life, he would then realize that he has these defects. Why is this so? It is because a person never looks at his own self and tries to pick out his own faults and short-comings.

If a person would like to advance in the spiritual areas of his life and reach to the higher levels of spirituality, then he must look at his own self with a very critical eye so that he is able to pick out his weak points. It is for this reason that it has been said that when one wants to recognize one's own weak points and defects, then he should rely on his enemies or friends who will sincerely criticize him (not those who would hide his defects).

However, better than all of this is when a person learns to criticize himself. If a person knows what forbidden acts he loves to perform then he knows where his defects and slips are and through what channels Shaitan tries to get to him and make use of him, then he will never be held captive by his lower desires or the Shaitan.

In the words of the poet, Mawlavi:

نفس اژدهاست او كى مرده است از غم بى آلتى افسرده است

It is for this reason that the Prophet (S) has said, “The best of people is the one who even though has the liking (to commit a sin) and has the power and ability (to oppress others) is fair and just, and even though he has status, he is still humble.”

This advice is addressed to all people, especially the Scholars ('Ulama), but why? It is because the scholars are the leaders of the people and before going to teach others, they must first train themselves.

The more a person's status (within the society) increases, the more his (small) errors and slips become greater (in the eyes of the people). Similarly, when his duties increase and become more sensitive and critical (to be performed in the proper way), there is a greater danger that they may not be fulfilled how they should be.

أَلْمُخْلِصُونَ فِي خَطَرٍ عَظِيمٍ

“The sincere people (al-Mukhlisun) are in the greatest danger.”

While a person is young, he may commit sins and then say, “When I get older I will repent for this sin.” This act of delaying and postponing one's asking for forgiveness is an act of trickery and deceit on the part of Shaitan and oneying one's own lower desires.

There is another person who makes a promise to himself that when the Month of Ramadhan comes along, he will ask for forgiveness. However, as previously mentioned, if a person wishes to be a guest and take part in a banquet, he must first purify himself and put on clean clothing and then go forth to be the guest of another person - not that he takes part in the banquet while wearing dirty, filthy clothes!3

Notes

1. Bihar al-Anwar, vol. 74, pg. 179

2. The Noble Qur’an considers humility, modesty and refraining from any form of pride and arrogance as being one of the characteristics of a true believer (Mo’min). This is so because pride and arrogance are the first steps on the ladder of disbelief (Kufr) and when a person exercises humility and modesty in the face of truth, he has actually traversed the first steps towards true faith («man). Those who tread the path of pride and self-conceit and who do not submit and prostrate to Allah (SwT) nor do they busy themselves in His praise and glorification will eventually reach a stage in their life where they will not accept the truth which comes to them from the (righteous) servants of Allah (SwT). Thus, the biggest idol (of worship) turns out to be their own souls. (Tafsir-e-Namunah, vol. 17, pg. 146)

3. The great scholar, Shaykh Baha’i has narrated the following incident, “There was a man named Tawbah who was continuously busy in taking account of his soul and the acts which he used to perform. When he reached the age of sixty, he sat down to review his life and the acts that he had performed and realized that 21,500 days of his life had gone by. At this point, he said to himself, “Woe on me! If each day of my life I committed even one sin, then in the minimum, I would have committed at least 21,000 sins! Do I wish to meet Allah while I have 21,000 sins on my record?” At this point, he let out a loud sigh and fell to the ground and passed away on the spot. (Tafsir-e-Namunah, vol. 24, pg. 465)

Discourse 10: Characteristics of a Righteous Servant of Allah – Part II

عَنْ أَنَسِ ابْنِ مَالِكَ قَالَ: قَالُوا: يَا رَسُولَ اللٌّهِ، مَنْ أَوْلِـيَآءُ اللٌّهِ الَّـذِينَ )لاَ خَوْفٌ عَلَيْهِمْ وَلاَ هُمْ يَحْزَنُونَ(؟ فَقَالَ: أَلَّذِينَ نَظَرُوا إِلـى بَاطِنِ الدُّنْـيَا حِينَ نَظَرَ النَّاسُ إلِـى ظَاهِرِهَا، فَاهْتَمُّوا بِآجِـلِهَا حِينَ إِهْتَمَّ النَّاسُ بِعَاجِلِهَا، فَأَمَاتُوا مِنْهَا مَا خَشَوْا أَنْ يُمِيتَهُمْ، وَ تَرَكُوا مِنْهَا مَا عَلِمُوا أَنْ سَيَتْرُكَهُمْ فَمَا عَرَضَ لَهُمْ مِنْهَا عَارِضٌ إِلاَّ رَفَضُوهُ، وَ لاَ خَادَعَهُم مِنْ رِفْعَتِهَا خَادِعٌ إِلاَّ وَضَعُوهُ، خُلِقَتِ الدُّنْـيَا عِنْدَهُمْ فَمَا يُجَدِّدُونَهَا، وَ خَرِبَتْ بَيْنَهُم فَمَا يَعْمُرُونَهَا، وَ مَاتَتْ فِي صُدُورِهِمْ فَمَا يُحِبُّونَهَا، بَلْ يَهْدِمُونَهَا فَيَبْـنُونَ بِهَا آخِرَتَهُمْ، وَ يُـبَيِعُونَهَا فَيَشْتَرُونَ بِهَا مَا يَبْقى لَهُمْ، نَظَرُوا إِلـى أَهْلِهَا صَرْعى قَدْ حَلَّتْ بِهِمُ الْمُثَلاَتُ، فَمَا يَرَوْنَ أَمَاناً دُونَ مَا يَرْجُونَ، وَ لاَ خَوْفاً دُونَ مَا يَحْذَرُونََ

It has been narrated from Anas b. Malik that, “We said, 'O' Messenger of Allah! Who are the close, intimate friends of Allah who (Will have no fear upon them nor will they grieve)?' The Prophet replied, 'It is those people who look at the inner aspects of the transient world (the Dunya) while the other people are looking at its apparent aspects (the physical beauties and pleasures). These people (those who are the intimate friends of Allah) are concerned with their eventual outcome (and are thus working for it.) while the (other) people are concerned with this life (and are working for this life).

So then these people (the intimate friends of Allah) die while in the world (do not have the love of the transient world) through the fear that the world may kill them and they also refrain from it (the transient world). They also refrain from those things of the material world that they feel will abandon them and they refuse whatever is offered to them from it (the world). There is nothing in it that tries to cheat them to make them higher except that they try to bring it down. The material world is worn out to them (like an old, worn out piece of clothing) and they refuse to renew it; and the world is demolished in their sight and they refuse to rebuild it.

The material world has died in their hearts and they have no love for it. However, these people (who are the intimate friends of Allah) demolish the material world in order to build their next life. They sell the material world in order to purchase something that will stay with them for eternity. They look at the people of the world and those who have already been brought down and they see these people (the inhabitants of the transient world) as (spiritually) fallen - experiencing the punishment of Allah. Thus they do not see any safety or security except that they have the hope (of Allah) and they do not see any fear except the one that they are afraid of (the punishment and Hell Fire of Allah).”1

The difference between “خوف ” and “غم ” is that the first word (خوف - fear) is used in relation to events that will transpire in the future, where as the second word (غم - grief) is used in relation to events that have already passed.

There is a very important question that has been mentioned in this tradition that all of us must sincerely ponder upon. It was asked: “Who are the intimate friends of Allah (SwT) who do not fear the future and do not have grief over what has transpired in the past? ”

The Imam introduced these people to us by saying that, “The intimate friends of Allah (SwT) (Awliya) are those people who have certain characteristics, one of which was that if some people worship this material world, those people (who have no fear nor grief) see the truth of the transient world.”

In relation to those who worship this temporal world, the Noble Qur`an mentions:

يَعْلَمُونَ ظَاهِراً مِنَ الْحَيٌوةِ الدُّنْـيَا وَهُمْ عَنِ الآخِرَةِ هُمْ غَافِلُونَ

“These people (who worship this material world) know the apparent aspects of the life of this world very well, however they are completely heedless of the next life.”2

If these people (who worship the material world) decide to give something in charity, they would first employ mathematical calculations in regards to their donations (to measure their benefit and loss) and then finally would come to the conclusion that, “I have definitely gone into loss as my wealth has now decreased (by giving such a donation).”3

The people who do not worship this temporal world look deep in their hearts and see the act of giving in charity in another way - just as the Noble Qur`an mentions:

مَثَلُ الَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَـبِيلِ اللٌّهِ كَمَثَلِ حَبَّةٍ أَنْـبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْـبُلَةِ مِائَةُ حَبَّةٍ وَ اللٌّهُ يُضَاعِفُ لِمَنْ يَشَآءُ وَاللٌّهُ وَاسِعٌ عَليمٌ

“The parable of those people who spend their wealth in the way of Allah is just as a grain which (is planted) and then grows seven ears. In each ear is one hundred seeds and Allah increases (the reward) for whomsoever He pleases and Allah is the All-Encompassing, All-Knowing.”4

Those people who simply judge and look at everything through the materialistic aspect of life say that: “If we take interest (Riba) then our wealth will increase.” However those who look at things in a deeper context and view things through the spiritual life would say, “Not only will our wealth not increase by taking interest, rather it will actually decrease!”

In regards to this, the Qur`an brings forth a very interesting phrase and says:

يَمْحَقُ اللٌّهُ الرِّبوَا وَ يُرْبِي الصَّدَقَاتِ وَ اللٌّهُ لاَ يُحِبُّ كُلَّ كَفَّار أَثِيمٍ

“Allah removes all the good that comes from Riba (Interest) and makes charitable gifts (Sadaqah) prosper, and Allah does not love every sinning, disbelieving person.”5

When a person looks with precision, he will realize that the society in which interest is freely given and taken will end up in poverty and destruction and will also be plagued with insecurity. However, that society in which there is mutual help and assistance and one in which charity and monetary aid are given to one another is the society which will be successful, honoured and dignified (by Allah (SwT)).

During the time of the Hajj before the Islamic Revolution (in Iran), the newspapers were filled with articles asking why at the time of performing the Hajj, so much hard-currency was leaving the country? Why were the Iranians giving all their money to the 'Arabs during the Hajj season?

However since these people (those writing such articles) were simply looking at the material aspects of this life, they were not able to discern that in the place of the few thousand dollars that were leaving the country and being spent, what amount of spiritual benefits and profits the Hujjaj were bringing back into the country!

It is this Hajj which forms the greatness of Islam and which leads to the unity, self-respect and honour for the Muslims, and every heart that goes to that sacred land returns back pure and clean!

We see people who go through unimaginable difficulties, for the life of this world which is nothing more than the span of two (proverbial) days - they go through such difficulties not even knowing if they will be able to benefit and enjoy them in the future.

For example, there was a person who had built a house in Tehran which he spent one and a half years just painting and finishing up the interior of. However, this unfortunate person was not able to benefit from this house (as shortly after building it, he passed away). His “40th Majlis” (the gathering kept forty days after a person has passed away) was kept in that same house! We see how much people strive and struggle for the materialistic pleasures of this world in which they will not live for more than a few days, however, for the next life - which is eternal - they do not put forth any struggles, nor do they even think about it!

The tradition under discussion contains a series of characteristics of the true intimate friends of Allah (SwT) that if we want to summarize, we would divide them up into the following three categories:

1) The intimate friends of Allah (SwT) know this material world very well and they know that it is a temporary place in which they will not be staying long.

2) These people will never become slaves of the beauties of this world and will never be deceived by the gold and glitter of the temporary abode since they have a good understanding of this world. (Keep in mind that this point is a continuation of the first point).

3) They make use of this material world only for what they need and it is upon this ruined transient world through which they build their permanent everlasting abode. Thus, they sell this temporal abode and purchase the next world in its place.

Sometimes we see that Allah (SwT) grants a person a very high station and rank in this world. The question we need to ask is that from where did this great rank come from? When we look carefully at this person, we see that he lived his life in the correct and proper manner and thus transcended from the dirt of this world to the higher realms of the heavens - he went from the low ground to the high, spiritual plains.

On the day of the Battle of Khandaq, the Commander of the Faithful, 'Ali b. Abi Talib (as) struck such a blow with his sword that this act was referred to as being better than the worship of all of the Jinn and Mankind until the Day of Judgement. The Noble Prophet (S) said:

ضَرْبَةُ عَلِيٍّ فِي يَوْمِ الْخَنْدَقِ أَفْضَلُ مِنْ عِبَادَةِ الثَّقَلَيْنِ

“The striking of the sword of 'Ali on the day of Khandaq was better than the worship of all the Jinn and Mankind.”

Why was this so? It is because on that day, the complete and perfect manifestation of true belief (Iman) was face to face with the complete manifestation of disbelief (Kufr). In the book, Bihar al-Anwar, we read the following tradition:

بَرَزَ الإِيْمَانُ كُلُّهُ إِلَى الشِّرْكِ كُلِّهِ

“The complete manifestation of true faith (Iman) was face to face with the complete manifestation of polytheism (Shirk).”6

Thus, it is no surprise that the striking of the sword of 'Ali (as) was better than the worship of all of the Jinn and Mankind!

If we truly understand this issue then we would see that within half a day, the victory of all victories and the performance of an act of great importance ust like those which the Martyrs of Karbala carried out, was enacted.

It is at this time that we would see the great value and worth of our lives, and in addition just like the intimate friends of Allah (SwT) (about whom we have been discussing in this talk of ours), we would no longer make the life of this material world our ultimate goal!

Notes

1. Bihar al-Anwar, vol. 74, pg. 181

2. Surat al-Rum (30), Verse 7

3. There is a tradition from the Messenger of Allah (S) where he has stated that:

أَغْفَلُ النٌّاسِ مَنْ لَمْ يَتَّعِظْ بِتَغَيُّرِ الدُّنْيَا مِنْ حالِ إِلـى حالٍ .

“The most heedless person is one who does not take admonition from the changes in the material world.” (Tafsir-e-Namunah, vol. 13, pg. 13); Bihar al-Anwar, vol. 68, pg. 324, Section 80

4. Surat al-Baqarah (2), Verse 261

5. Ibid., Verse 276

6. Bihar al-Anwar, vol. 17, pg. 215

Discourse 11: Five Good Qualities

عَنْ أََنَسِ بْنِ مَالِكِ، قَالَ: سَمِعْتُ رَسُولَ اللٌّهِ فِي بَعْضِ خُطَبِهِ وَمَوَاعِظِهِ: رَحِمَ اللٌّهُ امْرَاءً قَدَّمَ خَيْراً، وَ أَنْفَقَ قَصْداً، وَ قَالَ صِدْقاً، وَ مَلَكَ دَوَاعِي شَهْوَتِهِ وَ لَمْ تَمْلِكْهُ، وَ عَصى أَمْرَ نَفْسِهِ فَلَمْ تَمْلِكْهُ

It has been narrated from Anas b. Malik that, “I heard the Messenger of Allah (S) say in one of his speeches and words of admonition, 'May the mercy of Allah be upon that person who sends forth (for himself) something good; and who gives charity from the middle path (not too much or too little) and who speaks the truth; and who is the owner (in control) of his own desires and is not held captive by them; and who controls his own soul so that it does not take charge over him.”1

In this tradition, the Noble Prophet (S) sent mercy upon a person who possess the following five characteristics:

1. He is not waiting for others to send things ahead for him (in Paradise), rather he himself sends things forward for his own soul and he tried to make his home in the next life a habitable place.

2. He treads upon the middle path (in giving charity) meaning he is not extravagant, nor is he miserly - when he gives out of his wealth. Thus, he is sure to follow the moderate course - he does not give out so much that he himself becomes poor and without anything, nor does he give out so little that the goodness which he has been given does not reach other people.

It has been mentioned in the Qur`an that:

وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلـى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُوماً مَحْسُوراً

“Do not make your hand tied to your neck (do not be miserly), nor stretch it forth to its utmost reach (nor be too generous) such that you become blameworthy and destitute.”2

In another verse it states:

وَالَّذِينَ إِذا أَنْـفَقُوا لَمْ يُسْرِفُوا وَلَمْ يَقْتُرُوا وَكَانَ بَيْنَ ذٌلِكَ قَوَاماً

“Those who, when they spend, are not extravagant and not stingy, but hold a just (balance) between these (extremes).”3

3. A person's tongue is not polluted with lies and speaking false things.

All of these three things listed so far are good however the emphasis is more on the fourth and fifth characteristics:

4 and 5. What is important here is that a person captures his own soul and enslaves it - one controls and keeps reins over it - not that one is made the slave of his own soul. The complete worth of a person is in this point that he becomes the leader of his own soul and not the slave of it.

For example, when a person becomes angry, is one's own tongue in his control or not? Or when a person has the flames of jealousy burning up inside of him, does his true faith (Iman) put out such a fire? In summary, a person has been placed at the intersection of two roads - one road which leads towards Allah (SwT) and Paradise; while the other path - which is not limited to one particular path, rather it has many other ways branching off of it - is going towards the Hell Fire.

To discuss this issue is very easy, however, to put these things into practice is extremely difficult.

Sometimes, our leaders who are traversing the path of closeness to Allah (SwT) (Sair wa Suluk) use the following expression, “He is a person who has done a lot of work (on his soul).” By this phrase they mean that the person has fought against his own soul so much and has fallen down to the ground and gotten back up again and has continued to fight against his soul until the point that he becomes triumphant and has taken control of it for it takes self-discipline to win control over the soul. It also entails to have a complete knowledge of the meaning of the Qur`an and the traditions of the Ahlul Bait in order to continue on this path.

Each and every day, a person who wants to win control over his soul must read the Qur`an, the commentaries of the Qur`an and the traditions and transfer this knowledge into his mind and take energy and power from these things.

There are some people who say that, “We know that such and such act is not right, however when we are about to perform this act, we lose control over ourselves and we don't know why?!”

This is the true meaning of being a servant. A person knows why (he is doing an act) but he does not know how to stop it because he is not the one in control of his own self. It is similar to a driver who is going down a steep hill and his car picks up speed and he says, “I have lost control of my car” and then his car smashes on the side of a mountain or he ends up in the ditch and is killed.

Another example is that of a person at the top of a mountain who is going down at a fast speed with nothing in front of him to control his descent and speed. However, when he reaches the bottom of the mountain, then his speed will eventually slow down and he will come to a rest.

Our souls work in the same manner!

How painful it is for a person that he knows (right from wrong) however he does not have the ability to prevent himself (from sinning) and it is our belief that for that time period when one does not know and commits sins, it is possible that he may not have a great responsibility (in the presence of Allah (SwT)) for what he is performing. But what about for one who knows the intensity of sins and their punishments?

These are all warnings that we must be careful of our actions and that we must send forth good deeds for our own benefit. However, if we fall prey to performing wicked deeds and are not successful in repenting to Allah (SwT) and we leave this world in the state (of being sinners), then we must be ready and prepared to face the consequences.

After we die, the ink in the pen of responsibility will dry up, and at this time, a person will not be able to ask for forgiveness, nor send any good deeds for his use in the next world, thus we must act now - before it is too late!

Notes

1. Ibid., vol. 74, pg. 179

2. Surat al-Isra (17), Verse 29

3. Surat al-Furqan (25), Verse 67

Discourse 12: The (Various) Levels of Perfection in Iman

عَنْ نَافِعٍ عَنْ إِبْنِ عُمَرَ، قَالَ: قَالَ رَسُولُ اللٌّهِ : لاَ يَكْمُلُ عَبْدٌ الإِيْمَانَ بِاللٌّهِ حَتّى يَكُونَ فِيهِ خَمْسُ خِصَالٍ: أَلتَّوَكُّلُ عَلى اللٌّهِ، وَالتَّفْوِيضُ اِلـى اللٌّهِ، وَالتَّسْلِيمُ لِأََمْرِ اللٌّهِ، وَالرِّضَا بِقَضَاءِ اللٌّهِ، وَالصَّبْرُ عَلى بَلاَءِ اللٌّهِ. إِنَّهُ مَنْ أَحَبَّ فِـي اللٌّهِ، وَأَبْغَضَ فِـي اللٌّهِ، وَ أَعْطى لِلٌّهِ، و مَنَعَ لِلٌّهِ، فَقَدِ اسْتَكْمَلَ الإِيْمَانَ

It has been narrated from Nafi' from Ibne 'Umar that the Messenger of Allah (S) said, “A servant's faith in Allah will never become complete until he possesses five traits: complete reliance (al-Tawakkul) in Allah, complete dependence (al-Tafwid) on Allah (what He has decreed), complete submission (al-Taslim) to all of the commandments of Allah, complete contentment (al-Rida) upon what Allah has decreed, and complete patience (al-Sabr) for the calamities that Allah brings forth; because verily that person who loves for the sake of Allah and hates for the sake of Allah and gives (to others) for the (sake of) Allah and holds back (giving to others) for the (sake of) Allah is one whose faith is complete.”1

In this tradition, the Messenger of Allah (S) has elucidated upon the various levels (that one must traverse) in order to achieve perfection in one's faith.

Some of the scholars of Akhlaq (ethics and morality) have also more or less mentioned the same points as the stages which one must traverse on the path of Sair wa Suluk (the path of one who is trying to get spiritually closer to Allah (SwT).

1. Tawakkul:

The first stage is to have complete reliance in Allah (SwT). In reality, the true believer must be one who says, “Since it is through the knowledge, power and mercy of Allah (SwT) that I have been granted true faith («man) and knowledge, I will take Him alone as the One whom I rely upon.”

2. Tafwid:

The second stage is that of complete dependence on Allah (SwT). In the previous stage, it is said that the true believer is walking on the path towards Allah (SwT) which he himself has chosen. However at this stage, the true believer - in reality - says to Allah (SwT), “O' Allah! You know better than I do and thus, I leave everything in Your hands.”

The Difference between Tawakkul and Tafwid:

At the stage of Tawakkul, a person gives precedence to everything that he feels is for his own personal benefit and thus he sees all the limits and restrictions for his own benefit. However in Tafwid, the person knows that he has individual benefits at stake, however he does not see the limits - rather - he leaves them all up to Allah (SwT) (to fulfill) because he has complete reliance upon Him.

3. Taslim:

This stage is even higher than the previously mentioned level. At this stage, personal benefit has no meaning to the person. At the stage of Tawakkul, one's personal wishes and desires were the topic of discussion, however at the level of Taslim, a person does not even consider his own personal desires.

Question:

If it is truly as you say (that one who is at the level of Taslim does not even make known his personal needs and desires) then there is no meaning to Du'a and supplication, right?

Answer:

The meaning of Taslim is not that we do not ask our needs or desires from Allah (SwT) and that we do not call upon Him. Rather, it means that if we have asked Him for something and our prayers have not been answered (in this world), then we must still submit to Him (in the apparent non-fulfillment of our supplications).

4. Rida:

The stage of Rida is greater than the previously mentioned stages. It can be said that at the level of Taslim, a person still had personal wants and desires, however he has submitted his presence and gives up his wants (to Allah (SwT)). However at the stage of Rida - even within a person's own soul - there is no resistance in relation to his wishes and desires - and this is the difference between Taslim and Rida.

These levels mentioned form the four stages of the spiritual travel towards Allah (SwT) in the hopes of attaining closeness to Him. It is very easy to explain these levels through words, however how far the distance of travel is between each one of them!

Sometimes, these levels are also known as [فناء في اللٌّه ] or complete annihilation in Allah (SwT). Although it should be kept in mind that the word [فناء ] has two meanings, of which the first is the known and rational interpretation which is reaching to the level of Rida. In this stage, a person forgets all of his own personal wishes and desires while in the spiritual presence of the Pure Essence of his Lord and truly this is the correct meaning of the phrase [فناء في اللٌّه ] which is also the agreed upon meaning in the Islamic legislations and our intelligence.

Of course this in no way contradicts the philosophy of Du'a (supplication) and requesting our needs from Allah (SwT). Thus, the person who has reached to this final stage of perfection of his «man (true faith) - meaning the stage of Rida - is still in need of Du'a and supplicating to Allah (SwT).

All of these stages can be achieved and reached through patience and perseverance. Principally, patience and standing firm is the root of all forms of happiness and contentment.

The fifth piece of advice from the Commander of the Faithful, 'Ali b. Abi Talib (as) in his testament was to observe patience, which in reality acts as the guarantor to being able to perform the first four pieces of advice.

How many times have we seen that in order to reach these levels of perfection, a person readies himself and practices these acts for a few days - however that which is important is that one must have perseverance while treading on this path and must perpetually stay upon it. It has been said many times that any person who has reached the levels of 'Ilm (knowledge), action (upon what he has learned) and Taqwa, has done so through the patience and perseverance that he displayed while on this path.

In the end of this tradition there is a statement made that love and hate, giving to others and holding back things from others, must all be done sincerely for the sake of Allah (SwT) - since all of these are signs of a person who has perfect «man!

Notes

1. Bihar al-Anwar, vol. 74, pg. 177