Alhassanain(p) Network for Heritage and Islamic Thought

Discourse 2: Characteristics Of The True Believer – Part 11

In continuation of the tradition which noted the characteristics of the true believer, we examine six more qualities the believer must possess:

… إِنْ سَلَكَ مَعَ أَهْلِ الدُّنْـيَا كَانَ أَكْيَسَهُمْ، وَ إِنْ سَلَكَ مَعَ أَهْلِ الآخِرَةِ كَانَ أَوْرَعَهُمْ لاَ يَرْضى فِي كَسْبِهِ بِشُبْهَةٍ وَلاَ يَعْمَلُ فِي دِيـنِهِ بِرُخْصَةٍ يَعْطِفُ عَلى أَخِيهِ بِزَلَّتِهِ وَ يَرعى مَا مَضى مَنْ قَدِيـمٌ صُحْـبَتِهِ …

“…if he (the true believer) is in the company of those (attached to the) material world, then he is the most alert and attentive (to the next world); if he is in the company of those (who love the) next life, then he is the one who possesses the most consciousness (of Allah). He does not entertain any form of doubt in relation to his earnings (they are all from the permitted) and he does not allow any leave or departure from his beliefs. If his brother in faith makes a mistake, he forgives it, however he does not forget the good deeds which have been done in the past by his close friends.”1

The majority - or close to all of the scholars from amongst the Shi’a and Ahlus Sunnah believe that the text of the Noble Qur`an has not been altered (Tahrif) in any way. However, there are a minority of scholars of the Ahlus Sunah and even some Shi’a scholars who accept that there has been alteration of the Qur`an. The logical proofs, narrated proofs and historical evidence pointing to the protection of the Qur`an have been explained in detail in our book, Anwar al-Usul, while a summarized discussion of this has been presented in our work, Tafsir-e-Namuna.

It must be noted that there are some amongst the Ahlus Sunnah (particularly the head-strong Wahhabis) who are adamant that the Shi’a believe in the alteration (of the Qur`an)! However, we see that the Qur`an printed in Iran and those printed in their country are no different from one another, however they still incessantly believe state that, “You Shi’a have a separate Qur`an!”

It is these sorts of people who wish to see the Shi’a taken out of the fold of Islam and thus, are unyielding in their false claims! However, through using their own reference books, we have proven to them that it is actually they who have the belief in the alteration of the Qur`an!

Alteration of the meaning of the verses is one of the branches of tahrif of the Qur`an and this is something alluded to in the Qur`an itself. The alteration of the meaning (of a sacred scripture) is something that has always been present in the faiths of Judaism, Christianity and even Islam and the most basic form of alteration of the meaning of a scripture is to choose those verses and passages which suit a person and his ideology.

Thus, in such a method of corruption of the text, only one portion of a verse that benefits a person is quoted while the rest of the verses on that topic or section are ignored whereas we know that the verses of the Qur`an explain and elucidate upon one another.

One instance in which an alteration in the meaning of the Qur`an and the traditions has taken place is in relation to the topic of the material world. While discussing this topic, every group has tried to explain the transient world through their own biases and predispositions.

One group of people who are materialistically deprived and do not have the energy to work have chosen a life of asceticism and abstinence from the material world.

Another group of people live by the tradition which states:

أَلدُّنْـيَا مَزْرِعَةٌ الآخِرَةِ

“The world is the planting ground for the next life.”

These people have attached themselves firmly to the life of this world and worship the transient world!

However, both of these extremes are unacceptable and therefore, we must refer to the Noble Prophet (S) and see what he has mentioned in relation to the world and how the complete believer should view it.

According to the Prophet (S), the forty-eighth characteristic of the believer is, “If the believer is in a gathering in which people are paying attention to the material world, then he is more aware and alert of Allah (SwT) than the others.”

The forty-ninth characteristic of the believer is that, “He (SwT)s one who, while in the presence of those who are working for the next life, possesses the most consciousness (Taqwa) of Allah (SwT) and does not seek the material world for pleasure, luxury and enjoyment. Rather, he seeks the material world solely for the honour and esteem of the Muslim nation and for its progress.”

Honour and esteem are not manifest through mere slogans and chants; rather they are seen through being independent and needless of others! If the needs are reciprocal, then it is not a problem however if we are in need of what the others have while they have no need for us or our products, then this is of no benefit!

If we do not want to have political relations with other people or countries, then we must also not have economic relations with them; and if we do not want economic relations with them, then we must not have intellectual relations with them! However, if we wish to have relations with others, then no matter what slogans in defense of freedom and independence we cry out, they will have no impact since within the products which foreign countries produce and sell, we see that they have infused their culture and tradition into them!

The fiftieth characteristic states, “…the believer is one who not only fulfills the obligatory acts which are upon him and refrains from the prohibited, rather, he also stays away from the doubtful issues in life.” Thus, the true believer would not participate in vain and useless gatherings, which is one of the areas of doubt.

In the Du’a of Abu Hamza al-Thumali which is recited in the Month of Ramazhan and has been taught to us by Imam ‘Ali b. Husayn al-Sajjad (as), we read that:

أَوْ رَأَيْـتَـنِــي فِي مَجَالِسِ الْبَطَّالِـينَ فَحَرَمْـتَـنِي

“Or maybe You saw me in a gathering of those who were indulging in vain (acts) and thus, you rejected me.”

Thus, we have been told that doubtful acts are like the edge of a cliff and if a person falls into negligence in relation to these deeds, then most definitely, he will fall head first into the valley of sins.

The fifty-first characteristic is that “…the true believer is one who does not permit himself any sort of departure or separation from his faith.” The meaning of separation of the faith is best summarized in the following saying:

كُلُّ مَكْرُوهٍ جَايِزُ الْعَمَلِ وَ كُلُّ مَسْتَحَبٍّ جَايِزُ الْتَرْكِ

“All reprehensible acts are permissible to perform, and all recommended acts are permissible to neglect.”

The true believer is one who stays away from doubtful things and anything which serves to separate him from his faith.

The fifty-second characteristic is that the true believer is one who “…forgives the slips and errors of his brother in faith.”

Other than the Infallibles (as), who else is there in the world that does not have errors or faults on their record? If we were to remember all the mistakes and faults that others perform, then it would not be possible to live in this world any longer!

The fifth-third characteristic tells us that the true believer is one who, “…does not forget the good things which his friends have done for him in the past.”

We ask Allah (SwT) that He grant us the ability to enliven these characteristics within ourselves!

Notes

1. Bihar al-Anwar, vol. 64, pg. 311

Discourse 3: Fulfilling the Needs of Your Enemy

قَالَ الصَّادِقُ: إِِنِّـي لأُسَارِعُ إِلـى حَاجَةٍ عَدُوِّي خَوْفاً أَنْ أَرُدَّهُ فَيَسْـتَغْـنـى عَـنِّـي

Imam as-Sadiq [Imam Ja’far b. Muhammad] (as) has said, “I make haste in fulfilling the needs of my enemy since I fear that if I were to delay this, he would become needless of me [and my enemy becoming needless of me such that I am not able to fulfill his needs is something which displeases me].”1

Sociologists have a differing opinion on the following issue: While living within the society, is the human being geared towards societal life or an individual existence? In other words, are we individualistic or communal in spirit?

That which is clear from the point of view of the natural world is that until various elements do not come into existence, one is not complete. Thus, as long as there are no individuals, there can be no society - just as if there are no drops of water, a river cannot exist! Therefore, we see that a community is made up of individuals and in origin, we are individuals.

However, this is not what the sociologists mean, rather, their premise is one of the following:

1. The Essential Nature of Society

When the community and the entire society benefit and prosper, this is where the true blessings lie, where as the benefits and outcomes of the individual are insignificant.

Therefore, when an individual who is independent from others prospers, it is not very important. Rather, any positive effects in the fields of knowledge, advancement of the sciences and civilization, all stem from the community and society.

Thus, the meaning of “the essential nature” is that of a foundation full of blessings which refers to the entire society.

2. The Essential Nature of the Individual

When there is a discrepancy between the benefits of the person and the benefits of society, if one desires that the society benefits, then this would mean that the individual must sacrifice himself and his desires.

Those who support the theory of the 'Essential Nature of the Society' would hold that the benefits of the entire society must take precedence over everything else. The faith of Islam also accepts the 'Essential Nature of the Society' and tells us that:

يَدُ اللٌّهِ مَعَ الْجَمَاعَةِ

“The 'hand' of Allah is with the congregation.”

The religion of Islam also tells us that:

عَلَيْكَ بِاسَّوَادِ الأَعْظَمِ وَ الشَّاذِ مِنَ الْغَـنَمِ لِلْذِئْبِ

“I advise you to hold firm to the majority as the stray sheep is (food) for the wolf.”

According to the wordings of these two statements, whatever goodness exists does so within the community and at the congregational level! Therefore, in various areas of life, the individual must be ready to sacrifice himself for the good of the society.

The acts of worship are also societal - for example, the official prayers in Islam are the Salatul Jama’at or the congregational prayers; the ‘Umrah is an individual act, however the hajj is an act of worship performed in groups and within an assembly of people. Thus, Islam is in favour of the society and therefore, one of the things which Islam gives extra importance to is the help and assistance extended to other people. For this reason, it has been mentioned in the traditions that:

أَلنَّاسُ كُلُّهُمْ عَيَالُ اللٌّهِ

“All of humanity are the dependents of Allah.”

Spending in the way of Allah (SwT) is the same as spending on the servants of Allah (SwT) and in this regards we are told:

لَنْ تَـنَالُوا الْبِرَّ حَتَّى تُنْفِقُوا مِمَّا تُحِبُّونَ

“You shall never attain righteous until you spend of that which you love.”

Thus, if we wish to become righteous people, we must spend our wealth in the way of Allah (SwT).

As for the rewards given in Islam for various acts, we are told that there is no reward comparable to giving charity in the way of Allah (SwT). In some of the traditions, the reward for doing good deeds is ten-fold while in others, a seventy-fold reward is given to the person. However in relation to spending in the way of Allah (SwT), the minimum reward which is given back is seven-hundred:

مَثَلُ الَّــذِينَ يُنْفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللٌّهِ كَمَثَلِ حَبَّةٍ أَنْـبَـتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْـبُلَةٍ مِئَةَ حَبَّةٍ وَاللٌّهُ يُضَاعِفُ لِمَنْ يَّشَآءُ …

“The parable of those who spend their wealth in the way of Allah is as the parable of a seed (of corn) which grows seven ears; within each ear is one hundred grains and Allah increases (the reward) for those whom He pleases…”

It should be noted that the word 'يضاعف ' mentioned in this verse cannot be translated as 'double the reward' - rather, it means a many-fold or multiple return!2

It is also important to note that the people whom we must help are not only the Muslims - rather, we have been told that:

لِكُلِّ كَبَدٍ حَرَّاءٌ

“There is an emancipator for every person (regardless of his beliefs).”

Thus, the reward for helping and spending in charity in the way of Allah (SwT) would include our friends and enemies, Muslims and non-Muslims and even animals.

The proof of this fact can be seen in the tradition from Imam Ja’far b. Muhammad as-Sadiq (as) in which he stated that if a person wanted something from him (the Divinely appointed Imam) and that person was his enemy, the Imam would actually work harder and quicker to provide it since he would not want his enemy to go to someone else, thus being deprived of helping his enemy!

With such teachings in our faith, how is it possible that our religion can be spoken of as one full of anger? In which other nation or religion can we find such a program or set of actions? It is these sorts of teachings which give Islam its attractive nature and as we know through revenge, enmity is perpetuated.

If this form of life is sustained (one in which revenge becomes common-place), then we would reach to a very dangerous situation! Thus, the only way to put an end to enmity is not to respond to hatred with hatred!

If we want people to become lovers of Imam al-Zaman (as), the A`immah (as) and the Prophet (S), then we must follow these teachings!

Notes

1. Ibid., vol. 75, pg. 207

2. Surat al-Baqarah (2), verse 161

Discourse 4: Good Of This World And The Next Life

قَالَ الصَّادِقُ: حَدَّثَنِي أَبِي عَنْ أَبِـيهِ أَنَّ رَجُلاً مِنْ أَهْلِ الْكُوفَةِ كَـتَبَ إِلـى الْحُسَينِ بْنِ عَلِيٍّ: يَا سَيِّدِي أَخْـبِرْنِي بِخَيْرِ الدُّنْـيَا وَ الآخِرَةِ. فَكَتَبَ: بِسْمِ اللٌّهِ الرَّحْمٌنِ الرَّحِيمِ. أَمَّا بَعْدُ فَإِنَّ مَنْ طَلَبَ رِضى اللٌّهَ بِسَخَطِ النَّاسِ كَفَّاهُ اللٌّهُ أُمُورُ النَّاسِ وَ مَنْ طَلَبَ رِضى النَّاسَ بِسَخَطِ اللٌّهِ وَكَلَّهُ اللٌّهُ إِلـى النَّاسِ، وَ السَّلاَمُ

Imam Ja’far b. Muhammad as-Sadiq (as) has said, “My father narrated to me from his father (as) that a man from Kufah wrote a letter to Husayn b. ‘Ali (as) which stated: “O' my master! Inform me of a program (to follow) which would contain the goodness of the world and the next life.” The Imam (as) wrote back to the man, 'In the name of Allah, the Most Gracious, the Most Merciful. Whoever seeks to please Allah by displeasing the people, surely Allah will be sufficient for him in his affairs with the people; the person who seeks to please the people through displeasing Allah, Allah will leave him to the whims of the people. And peace (be upon you).'”1

In many instances, we see that the pleasure of the Creator and the creations are at opposite ends of the spectrum. If we seek to earn the pleasure of the creations, then we end up distancing ourselves from the pleasure of Allah (SwT); if we seek the pleasure of the Creator, then we must distance ourselves from the pleasure of the creations. In this instance, what must one do?

The Imam has stated that, “Hasten towards the pleasure of Allah and do not sell the anger of Allah for the meagre price of earning the pleasure of the people. If you truly seek His pleasure, then He will pull the hearts of the people towards you and will repair the problems that the people may encounter with you. However, if you seek the pleasure of the creations, then Allah will leave you at the whims of the people such that you will have to ask them for whatever you need. You will need to ask from people who:

لاَ يَمْلِكُونَ لِأَنْفُسِهِمْ نَـفْعاً وَلاَ ضَرًّا …

“They neither possess the ability to bring any profit nor harm to their selves…”2

These are people who do not have the power to do anything in this world of the next.”

The issue mentioned can sometimes be seen within a person's life, and at other times within the countries of the world. For example, sometimes there are two friends and one of them requests the other to lie on his behalf and in this instance, we see that a person is placed in the dilemma of either pleasing the Creator or pleasing the creation. In this instance, we are told that we must place the pleasure of the Creator above all else:

إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ سَيَجْعَلَ لَهُمُ الرَّحْمٌنُ وُدًّا

“Those who possess true faith and perform righteous deeds, shortly shall the All-Merciful (al-Rahman) place true love amongst them.”3

One of the great sages has stated that when a person's long-time friend requests him to do something which goes against the laws of Allah (SwT), the person should reply, “I am your friend right up until the brink of the pit of Hell, however I am not going to follow you into it!”

When ‘Aqil, the brother of the Commander of the Faithful, ‘Ali b. Abi Talib (as) requested him for more than his share from the public treasury, we see that since Imam ‘Ali b. Abi Talib (as) was active in seeking the pleasure of Allah (SwT), he denied his own brother a 'bonus'! This well-known event is a story that has been taught and passed down for generations and is a lesson for all of us to learn from.

Sometimes this act (of trying to please the people) is committed at the level of the society, while at other times the actual leader of the people is their true faith, meaning that fulfilling the needs of the people is done under the guidance of gaining the pleasure of Allah (SwT). However, the world today does not accept this - rather, they say that the only important thing is that the needs of the people are fulfilled and because of this belief, things such as homosexual relations are now being made legal!

We see that the leadership of the people by the people in the meaning stated above has brought us many wars. The leadership of the American people revolves around the wants and desires of the American nation; in England, the government bases their policy on the needs of their people.

Sometimes we see the desires of these two nations differ from one another since naturally, the material goals of the people differ from one another. Sometimes, the leadership of the people clash and at election time, the interests of 25% of the population would take precedence over 75% of the population - and even in some instances we see that 51% of the population would be on one side while 49% of the population would be on the other side, however the desires and wishes of the 49% of the population are entirely neglected!

However, if mankind permitted religion to lead them, then not only would the needs of the people of the country be met, rather, even the needs of the neighbouring countries would also be maintained!

We are all for leadership of the people by the people, and even in Nahj al-Balagha we read that the masses of people have been encouraged to lead the society and this can be clearly seen in the letter issued to Malik al-Ashtar in which the Imam wrote that the majority of people are supporters of Islam and are his defenders.

Thus if today, the people of the world do not wish to become engulfed in wars, then the leadership of the people by the people of true faith must take control and the pleasure of Allah (SwT) alone must be kept in one's sight.

In the tradition under review, the Imam noticed that the person asking the question was from Kufah - without doubt, they were people who had placed the pleasure of the creations above the pleasure of the Creator and it is for this reason that the Imam said to him (in a part of the tradition) that, “If you had not left the side of ‘Ali (as) and Imam al-Hasan (as), then you would have achieved greatness in this world and the next! However since you did not observe their rights upon you, you are now trapped in the clutches of the Bani Umayyah.”

Therefore anytime we are given advice, we must look it over, ponder over it, and then see what Allah (SwT) would want and expect from us!

Notes

1. Bihar al-Anwar, vol. 75, pg. 126

2. Surat al-Raad (13), verse 16

3. Surat Mariam (19), verse 96

Discourse 5: A Noble End

At the end of the Ziyarat of Sayyidah Fatimah Ma’sumah b. Musa al-Kadhim (as) we address Allah (SwT) and pray:

… وَ أَسْئَلُكَ أَنْ تَخْـتِمَ لِي بِالسَّعَادَةِ فَلاَ تَسْـلُبْ مِنِّي مَا أَنَا فِيهِ …

“O' Allah! I ask you for a noble end (to my life) and do not take away (the true faith, security and Your consciousness) which I possess.”

Based on this line, we would like to discuss a tradition which speaks about having a noble end to this life, as this is a very important issue.

Sometimes, a person may live a very prosperous life, traversing the path of the truth, however something may happen and the end of his life would be filled with disbelief, sins and open rebellion! It is also possible that a person lives a life of sin, however he is then given the opportunity to change before his life ends and turn into a person such as hur b. Yazid al-Riyahi! He may become such a person that within the course of a few hours, he changes and becomes one whom people stand in front of and proclaim:

بِأَبِي أَنْــتُمْ وَ أُمِّي !

“May my father and mother be sacrificed for you!”

It is not only us, rather, even the Infalliables (as) stand in front of the graves of such martyrs and say this line!

Having a good end to this life can be accomplished in various ways and there is a tradition in Mizan al-hikmah that has been narrated from ‘Uyun al-Akhbar al-Riza in which this issue has been alluded to:

قَالَ الإِمَامُ الصَّادِقُ لِبَعْضِ النَّاسِ: إِنْ أَرَدْتَ أَنْ يَخْتِمَ بِخَـيرِ عَمَلِكَ حَتّى تَقْبِضَ وَ أَنْتَ فِي أَفْضَلَ الأَعْمَالِ فَعَظِّمِ لِلٌّهِ حَقَّهُ أَنْ تُبَذِّلَ نِعَمَائِهِ فِي مَعَاصِيهِ وَ أَنْ تَغْـرُ بِحِلْمِهِ عَنْكَ وَ أَكْرِمْ كُلَّ مَنْ وَجَدْتَهُ يَذْكُرُ مِنَّا أَوْ يَـنْـتَحِلَ مُوَدَّتِنَا

Imam Ja’far b. Muhammad as-Sadiq (as) has said, “If you wish to have a good ending (from the life of this world) and that your soul is taken from you (while you are) in the best of states, then do not use the blessings of Allah to commit transgressions. If you have performed a sin and Allah has not yet punished you for it, then do not be proud at His forbearance. Consider any one who narrates our (the Ahlu'l Bayt's) words as being a noble person and one who accepts us and has intense love for us.”1

In this tradition, the Imam has stated, “You should perform three tasks so that your end (in this life) will be a righteous one. First off, whatever blessings Allah has given to you must not be used to transgress His laws.”

In reality, this part of the tradition points to the issue we are told that, “O' you who are incessantly transgressing - wake up! Why are you taking the blessings of Allah and using them in disobedience! Your life, wealth, all of the organs of your body, etc… are all blessings from Allah, and yet you use them to perform sins! Truly this is something despicable!”

The second point mentioned is, “When you commit a sin and Allah, through His patience and forbearance gives you the opportunity to repent and turn back to Him, do not use that occasion to feel proud and arrogant and think to yourself that you have done something good!”

The third point mentioned is, “Those who have a strong affection for the Ahlu'l Bayt (as), are their Shi’a (true followers) and are continuously speaking about them, must be respected.”

Definitely, it is through observing these commandments that one will have a righteous end.

A person does not know when he will leave this world, and thus how good it would be were he to die while performing righteous deeds within Masjidul haram or one of the sanctuaries of the A`immah (as)! Conversely, how bad it would be if he were to leave the world in a state of open disobedience to Allah (SwT)!

All of the great scholars feared their end and the actions that they would be performing at the time of death and thus, they always asked Allah (SwT) for a good end to come to them when they die. The reason for this being so crucial is that the most important thing must be the final page of our deed of records and what is written on it.

Thus, we must always entrust ourselves to Allah (SwT), and if we fall prey to sins, we must immediately ask forgiveness for them!

Notes

1. Mizan al-hikmah, no. 4621

Discourse 6: Advice Given To Abu Dharr On Sustenance

عَنْ أَبِي ذَرٍّ قَالَ: قَالَ رَسُولُ اللٌّهِ لِرَجُلٍ وَ هُوَ يُوصِـيهِ: أَقْلِلْ مِنَ الشَّهَوَاتِ يَسْهَلْ عَلَيْكَ الْفَقْرُ، وَ أَقْلِلْ مِنَ الذُّنُوبِ يَسْهَلْ عَلَيْكَ الْمَوْتُ، وَ قَدِّمْ مَا لَكَ أَمَامَكَ يَسُرَّكَ اللِّحَاقُ بِهِ، وَاقْـنَعْ بِمَا أُوتِـيتَهُ يَخِفَّ عَلَيْكَ الْحِسَابُ، وَ لاَ تَـتَشَاغَلْ عَمَّا فُرِضَ عَلَيْكَ بِمَا قَدْ ضُمِنَ لَكَ فَإِنَّـهُ لَيْسَ بِفَائِـتِكَ مَا قَدْ قُسِّمَ لَكَ، وَ لَسْتَ بِلاَحِقِ مَا قَدْ زُوِيَ عَـنْكَ. فَلاَتَكُ جَاهِداً فِيمَا أَنْصَحَ نَافِداً، وَاسَعَ لِمُلْكِ لاَ زَوَالَ لَهُ فِي مَنْزِلِ لاَانْـتِقَالَ عَنْهُ

It has been narrated from Abu Dharr that he said, “The Messenger of Allah (S) said to a person whom he was advising, 'Reduce the base desires (of your soul) and poverty shall become easy upon you (to bear); lessen the sins so that death shall become easy for you to endure; send things from your own wealth ahead for yourself, so that by seeing this (on the Day of Judgment), you shall become happy; be content with that which is given to you so that your accountability and reckoning is reduced.

Do not busy yourself with the sustenance which is guaranteed to reach you (and do not develop greed to this segment of the provision which is guaranteed to reach you) so that you do not disregard the obligatory acts which are upon you (to perform), since surely that which has been set aside for you will not leave your hand (it shall surely reach you), and that which has left your hand (that sustenance which you have lost) will never come back again. Do not struggle to attain those things that are not pure and will be destroyed; do not put forth a struggle for those things that are temporal. Rather, struggle for those things which are perpetual and which will last forever (in the next life).'”1

In this tradition, the Messenger of Allah (S) has given us various pieces of advice, and at the end of his speech, has spoken about sustenance.

The Prophet (S) first stated that if we were able to reduce our lower desires, then poverty would become something easy to bear!

All of the wealth which exists in the world can be spent in three areas: 1) the necessities of life; 2) own personal welfare; and 3) our lower desires (our wants).

The amount which is spent on the necessities of life is the smallest portion spent (out of all three areas), where as the amount spent on satisfying our lower desires and passions is where the vast amount of our wealth goes. Therefore, the Noble Prophet (S) has told us that if we reduce our base desires, then poverty will be easy upon us.

Without doubt, a majority of the people who are poor are not deprived in relation to their primary needs and necessities (of life). The state of poverty that people encounter is either in relation to their welfare (need) and well-being, or in areas of the base and lower desires (greed).

A person may, for example, think that his house is too small for him and searches for a bigger house - thus, greed compells him to purchase a larger house.

There are also other things which are “unnecessary expenditures” which are, many times, placed at the top of our list of priorities as necessities and essential requirements. However, in reality we see that this is not the case!

There are many people who go through great pains in order to gain the material pleasures of life which they do not need. They have a house that is acceptable according to their status and requirements, their loans are all paid up, however they stop and ponder for a while and think to themselves:

مِنْ سَعَادَةِ الرَّجُلِ سَعَةُ دَارِهِ …

“One of the ways of happiness for a person is to have a large house…”

In addition they also think that, “Tomorrow, my young children will grow up, my relatives will come over and…” In summary, gradually, such a person would make up excuses for himself, sell his old house, end up taking a loan from the bank just to purchase a new house!

One of the problems with people today is that they are not able to bear the challenges of life - there must be challenges and difficulties within life as these apparent “troubles” are actually no troubles at all!

We do not say that if Allah (SwT) blesses a person (materialistically speaking), that he must throw that thing away! Rather, our discussion focuses on the fact that we must not take these material things as being necessities of life which one needs and that one should spend his entire life chasing them!

Thus, when a person does not have such base desires, then he is definitely not poor!

Of course, we must accept the fact that when it comes to the absolute necessities of life, there are some people who are definitely poor and needy (of the basic needs).

In regards to the second commandment which is that we must reduce the number of sins we commit, we see that there is a direct relationship between the sins we perform and ease at the time of death and it is for this reason that the Prophet (S) has spoken these grand words.

At this point, we ask: why do people fear death? Simply put, people fear death because they feel it is complete annihilation and non-existence and because they think that death is an end to all things. Since they do not see death as a journey through a valley towards perpetual existence and a much more spacious world (compared to this world), they have a hatred and fear of it!

It is natural for a person to fear darkness and annihilation - however, if one was a true believer (Mo`min), then he would definitely not fear death! Truthfully, one of the greatest services which the Prophets (as) assisted mankind with was taking away the fear of death from them.

Of course, it is very well possible that a person is a true believer and has firm conviction in the next life, however since his book of deeds is blackened over with sins, he would fear death. In such a case, there is no way out for this person, except repentance from his sins.

Death is like a coarse, but colorful woolen garment for the believer which he takes off of his body and from which he steps out of this cramped and darkened world, into the presence of the close, intimate friends of Allah (SwT):

أَلدُّنْـيَا سِجْنُ الْمُؤْمِنِ وَ جَنَّةُ الْكَافِرِ

“The world is the prison for a believer and a paradise for the disbeliever.”

Thus if the door of the prison was to open, and the prisoner was told, “Go ahead, you are free to leave”, would he be upset? Therefore, being freed from this world has no grief or hurt associated with it!

Of course, this sentence can be interpreted another way which is that due to continuously sinning, when the time of death approaches, death becomes very difficult for the person to bear. Since the person had developed a strong affinity and very intense relationship with the material world, at the time of death, when the soul is coming out, death would be extremely painful to bear! However, if one had not committed sins, then it would be very easy for the soul to leave the body.

At this junction, we see that the Prophet (S) focuses his attention on the next life and the fact that one must not exert his efforts to fulfill the affairs of the material world. In more correct terms, he has invited us to refrain from worshipping the transient world!

The tradition tells us that, “Allah will make your sustenance reach you and has guaranteed this. The amount which is destined for you will never slip from you, thus, you should not busy yourself with becoming greedy in terms of seeking wealth as through this, you would end up not performing the obligatory acts which are incumbent upon you.”

This can be summarized in the commonly stated belief that, “Whatever is in your destiny will reach you.”

In continuation, the Prophet (S) stated, “Do not think that by merely working (at your job) that which has been specified (by Allah (SwT)) to reach you will not make its way to you, or that which should not reach you, will be given to you.”

Therefore, we must not put forth intense struggles in regards to those things which are not permanent. Rather, in order to secure the next life, which is perpetual and ever lasting, we must struggle hard!

The following points must be noted:

1. There are some very complex expressions and interpretations given in the verses of the Noble Qur`an and the traditions in relation to one's sustenance which at first glance, may seem contradictory to one another.

From one point of view, we see that the Qur`an and the traditions mention that the sustenance which shall reach us has already been apportioned by Allah (SwT). For example, in one verse of the Qur`an we read that:

مَا مِنْ دَآبَّةٍ فِي الأََرْضِ إلاَّ عَلى اللٌّهِ رِزْقُهَا

“There is not a single creature upon the Earth, except that upon Allah lies its sustenance.” (11:6)

In addition, it is mentioned in the traditions that as long as a person is alive, his sustenance will continue to reach him.

A person once asked the Prophet of Allah (S), “If a person was locked inside a room and all of the ways out were blocked, how would his sustenance reach him?” The Prophet (S) replied, “His sustenance would reach him from that same channel that death would reach him.”

Thus, according to the verses and tradition quoted, the sustenance that we shall earn (in our life-time) is guaranteed to make its way to us.

The opposite side of the spectrum of this opinion, just as has been mentioned in the traditions, is that we have been invited to strive and struggle and wake up early in the morning to go after our earnings, since the person who is idle and unemployed is removed from the mercy of Allah (SwT). Thus, we must go out and seek our livelihood through business, trade and commerce and other such methods.

In the beginning, it seems as if there is a dissimilarity between the two views. However, we can rationalize the contrasting understandings by stating that the sustenance that has been guaranteed to reach us has conditions related to it - just as there are conditions for our prayers to be accepted. One of the conditions for the guaranteed-form of sustenance to reach us is that we must put forth an effort. With this brief understanding, the confusion between these two issues is removed!

2. Throughout the world, millions of people die due to hunger, and if sustenance was truly divided by Allah (SwT), then why are people dying?

When we see people dying of hunger we should realize that this is a sign of the oppression and tyranny of humanity! If a tyrant is throwing oppressed people into prison and not giving them food, thus causing them to die of hunger, we can not assume that this is the fault of the Creator of the Universe!

The African continent has the largest number of people in the entire world who are dying due to starvation, however at the same time, they hold the large deposits of diamonds and other valuable minerals! We see that there are a group of oppressors who are stealing this wealth while at the same time, we see that excess food is thrown away in the garbage and because of this, the Africans are dying of hunger!

In order for the price of wheat and other commodities to stay stable in the world markets, some countries actually dump truckloads of grain into the ocean, or they end up hoarding it - even if this means paying the price through the deaths of millions of people!

Thus, if there were no oppressors on the Earth, then such tribulations would definitely not occur.

Allah (SwT) has given all of us intelligence so that we travel on the right path using our human nature (Fitrah) which we were created with. Through this power, we would strive and struggle and work for the needs of the material life and for even greater output and production. However not all of this goes against the fact that there are groups of people who seek to control and limit this production!

There is another division seen in the traditions in which sustenance has been divided into the following categories:

1. The sustenance that one desires.

2. The sustenance that desires you.

The sustenance too is just like other issues which are related to Qaza and Qadr (decree and portion). The guaranteed and definite sustenance which will reach a person is that which, whether he likes it or not, comes to him; while the other one is that which we must go and seek.

From this division of the sustenance which the Commander of the Faithful, ‘Ali b. Abi Talib (as) has mentioned in Nahj al-Balagha, it becomes clear that the traditions which tell us that, “The sustenance of a person will definitely reach him, even if he is in a prison” is in reference to that sustenance which has been guaranteed and promised for that person!

Notes

1. Bihar al-Anwar, vol. 74, pg. 187

Discourse 7: Commentary Of “Keep Us On The Straight Path”

فِي تَفْسِيرِ قَوْلِ اللٌّهِ عَزَّ وَجَلَّ ) إِهْدِنَا الصِّرَاطَ الْمُسْـتَـقِيمَ ( يَقُولُ الصَّادِقُ: أَرْشِدْنَا إِلـى الطَّرِيقِ الْمُؤَدِّي إِلـى مَحَـبَّتِكَ، وَ الْمُبَلِّغِ دِيـنِكَ، وَ الْمَانِعِ مِنْ أَنْ نَـتَّبِعَ أَهْوَائَنَا فَنُعْـتَبَ، أَوْ نَأْخُذَ بِآرَائِـنَا فَنَهْلِكَ

In the exegesis of the words of Allah, the Noble and Grand, (Keep us on the Straight Path (as-Sirat al-Mustaqim)), [Imam Ja’far b. Muhammad] as-Sadiq (as) said that this means, “Guide us to the path whose result is Your love and which reaches to Your religion (complete code and way of life) and which would prevent us from following our lower desires or in which we would take other views and opinions (over Yours) which would result in our destruction.”1

In the exegesis of this verse of the Qur`an which we read a minimum of ten times within a 24 hour period, Imam Ja’far b. Muhammad as-Sadiq (as) has stated the following points:

1. The first sign of the Straight Path is that it leads to the love of Allah (SwT). If day after day, our love for Allah (SwT) increases, then this is a sign that we are on the Straight Path.

2. The Straight Path is that which makes us reach to the religion of Allah (SwT) and the truth of His teachings. If we see that, gradually, we are becoming closer to the truths of the faith, then it should be clear that we are on the Straight Path.

3. The Straight Path is the road that prevents us from following our lower, base desires and our personal opinions and judgements.

Therefore, if we see that we have these three characteristics within ourselves, then we should know that we are definitely on the Straight Path.

On the other hand, if we see that there is no effect of the love of Allah (SwT) in our being or that our sincerity and presence of heart in the Salat is becoming less, then it is clear that we have gone astray from the Straight Path.

In addition, if we see that there is no increase in our knowledge in regards to the Usul (fundamental beliefs) or the Furu’ (practical actions) of the religion of Allah (SwT), then it is perfectly clear that we have lost our direction from the Straight Path!

We seek refuge in Allah (SwT) that we, due to our lower desires, destroy the color of the faith and our religious responsibilities as this is something very dangerous!

When we stand for the Salat, we must seek guidance to the Straight Path from Allah (SwT) with our entire presence and must also ask for an increase in love for Him to be instilled within our hearts.2

Notes

1. Masnad al-Rida, vol. 1, pg. 314

2. A question may come up that: What is the Straight Path (siratul Mustaqim) and secondly, why is it that we are constantly seeking guidance to the Straight Path from Allah (SwT) - are we currently misguided? Furthermore, supposing that these words of ours are true, then what about the Prophet (S) and the Aa’immah (as) who are examples of perfect human being - what does it mean in relation to them?

First, the Straight Path is the path of purity and goodness; the path of justice and equality and the path of true faith and righteous actions.

Secondly, in response to the question raised, we must state that: While a person is traversing upon the path of guidance, there is a fear that at any moment, he may slip off of the path and become misguided. It is because of this fact that we must resign ourselves to our Lord and ask Him to keep us firm and steady on the Straight Path.

In addition, travelling upon the path of guidance is the path towards perfection upon which, stage by stage, a person passes through the stages of difficulties so that he can reach to a higher level.

We also know this fact that the paths towards perfection are limitless and that they lead to the Limitless Entity. Therefore, there is no room for amazement that even the Prophets and Aaf1immah used to ask Allah (SwT) for guidance to the Straight Path (siratul Mustaqim) since it is only Allah (SwT) who is the Purely Perfect Entity and without exception, all others are travelling upon the path to reaching complete perfection. Thus, what harm is there if these personalities also ask Allah (SwT) to reach to a higher level of perfection!?! (Tafsir-e-Namuna, vol. 1, pg. 46)