Alhassanain(p) Network for Heritage and Islamic Thought

The Twenty Second Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

Verily, there is no authority for him over those who believe and rely on their Lord. (Sura an-Nahl, 16:99)

Tawakkul is the Concomitant of Faith

The Holy Verses of Qur’an are commensurate with the evidence of wisdom and intuition (Wajdaan), Tawakkul is an important condition and concomitant of Faith. Therefore, it is very lucidly said in the Holy Qur’an:

وَعَلَى اللّهِ فَتَوَكَّلُواْ إِن كُنتُم مُّؤْمِنِينَ

…and on Allah should you rely if you are believers. (Sura al-Maidah, 5:23)

The other point is that as people are exhorted to adopt Faith, so are they required to have Tawakkul. Having Faith on Allah (S.w.T.) doesn't only mean that a person knows that there is only one God (Allah (S.w.T.)) but also the faith that there is only one Creator of the Universe who is Almighty and Has unfathomable Powers. Aaminu billah - have Faith on Allah - is indicative of the fact that acknowledging Him as the Most High and totally put your Trust in Him. Don't consider that the circumstances are independent of His Wish and focus all your hopes on Him. Therefore one who doesn't subjugate his circumstances and hopes to Allah (S.w.T.), he doesn't have faith on Him. A person who doesn't think that the worldly wealth, the healer, medicaments and other mundane matters are subservient to the Will of Allah (S.w.T.), he is committing infidelity.

Reason Versus Will

Kufr means 'to hide'. This hides the light of the Haqīqa (the Reality), that is Allah (S.w.T.), from the person's view. When a person succeeds in a matter because of the externally visible circumstances, then his vision doesn't see the Musabbib al-asbaab, the Causer of Causes, that is Allah (S.w.T.). He thinks that the cure is only because of the investigation and prescription of the physician. He starts believing in the doctor but doesn't get the thought of One that created him and imparted him with the knowledge and the skill. The person who has Faith in Tawhid understands all these intricacies. Therefore his Faith will never be shaky. Even if he has access to the worldly circumstances to achieve his ends, his trust is always in Allah (S.w.T.).

Thus, one who is always the slave of circumstances and the apparent causes, is a Kafir. Here, by Kufr I mean the Real Kufr and not the apparent Kufr that can be removed by saying the two phrases of witness - La ilaaha illallah and Muhammadur Rasoolullah. Such a person, although a Muslim through his profession, is so weak in his faith that it cannot take him to the level of salvation. The reason is that the person hasn't yet understood that the worldly circumstances have no element of permanence and they are absolutely under the Will and Wish of Allah (S.w.T.).

The Holy Qur’an mentions several such matters that are the cause of admonition. Just think of the River Nile parting from the middle With Allah (S.w.T.)'s wish and twelve dry passages appeared in the river, The bottom of the river became so dry that when people and their animals traversed the passages, dust came up there. Does this not demonstrate that the circumstance had lost its effect and everything therefore is under the control of the Almighty.

If Allah (S.w.T.) wishes, absolute thirst can be quenched without drinking water. But if His Wish is not there, then however much a person drinks water, his thirst will not be quenched. In certain ailments, a person is unable to gulp even a morsel of water. An example is the ailment of dropsy.

Abdul Malik and the Ailment of Dropsy

It is written that Abdul Malik Marwan al-Umawi was afflicted with the ailment of dropsy. His expert physician advised him that for a day or two no water should go down his throat. If he drank any water, it would prove fatal.

But thirst dominated the unfortunate fellow. He insisted that, in spite the strict instruction to the contrary, he should be given some water to drink. He cried, ”Give me some water, even if it takes my life out!” Despite knowing well, that intake of water would kill him he drank some and died!

Yes! The same water that is so essential for life, when consumed against the wish of Allah (S.w.T.), instead of supporting life, becomes the cause of its extinction.

It is written about Muawiya that, as said by the Prophet (S.), he was suffering from the disease of Jaw’u al-Baqr. The symptom of this disease is that the person becomes a veritable glutton and is not sated, however much he eats.

Ashab al-Fīl

In the Verse of Fīl (the Elephant) there is reference to some incredible happening. When Abraha, and his army of elephants, came to Mecca with the purpose of demolishing the Ka’aba, suddenly there appeared a swarm of swallows in the sky. Each of the bird carried three pebbles in its mouth and two each in every claw. The birds dropped these pebbles on the soldiers of Abraha’s army who were riding on the elephants. The pebbles pierced through the bodies of the men and their elephants. Thus the entire contingent of the elephants and the soldiers was routed. It was Allah (S.w.T.)'s wish that the invincible army of Abraha was subdued with the pebbles.

According to the history of the Jazeerat al-Arab, the birth of our Prophet (S) took place in the same year, which is popularly known as the Aaam al-Fīl. Imam ‘Ali (a.s.) was born in the year 30 Aaam al-Fīl. Till the Hijra (The Migration) calendar came into vogue, the Aam al-Fīl was the calendar in use.

You have also heard that the sharp knife did not do it's job on the throat of Hadrat Ismail (a.s.). Hadrat Ibrahim (a.s.) used the sharpened knife no less than seventy times on the tender throat of his son. But it could not inflict even a small cut on the throat. Because, what was wished by Allah (S.w.T.) was destined to happen! If Allah (S.w.T.) wishes otherwise, the entire hoard of the arsenal of the world will not cause harm even to the minutest of creatures.

We have therefore to understand that the most important aspect of the Faith is Tawakkul.

The Limit of Belief is Tawakkul

It is narrated that someone asked Hadrat Amir al-Mu’minin (a.s.) about the limit of Faith. He replied, “Yaqeen or firm belief!” They asked the Imam (a.s.), “What is the limit of belief?” The Imam (a.s.) said, “Tawakkul on Allah (S.w.T.)!”

All this is the result of the knowledge of the relationship between the sabab (cause) and the Musabbib (Causer). If someone has a firm conviction that the effectiveness of the causes depends on Allah (S.w.T.)'s Wish, then the belief is termed Tawakkul. Such a person relies on the Musabbib (Causer) rather than on the sabab (the cause). His total dependence is on the wish of the All Pervading Allah (S.w.T.). He trusts all his affairs to Allah (S.w.T.). When he frees himself from the clutches of the 'causes' or circumstances, then the existence, or otherwise, of the causes is immaterial for him.

It is narrated that Amir al-Mu’minin (a.s.) has said, “The Faith of a person is not perfect till Allah (S.w.T.)'s Wish prevails over his own thinking and intuition in his affairs.”

When his Faith has reached a stage that he considers Allah (S.w.T.)'s Wish must prevail over his own decisions, then even if he meets with an accident, his concern will not be for his material belongings, kith and kin, and he would resign to Allah (S.w.T.)'s Wish. But if a person cares only for circumstances and causes, then only the physician and the medicaments would be his saviours. The Entity who gives the vision to the physician for the correct line of treatment will not be in the consideration of the person.

Is it not time that we abstain from depending solely on circumstances and causes in our matters.

The Hawk and the Prey

Sayyid Jazairi writes in Anwar al-Nu’mania that a ruler got a lesson in the following manner. One day he went hunting in the jungle. During the hunt the time for Dhuhr prayer came. His retainers prepared the lunch. They roasted a chicken and served it on his table. Suddenly one hawk swooped from the sky and took away the chicken. The ruler got angry and ordered his men to hunt for the hawk and he too started on the same expedition. The hawk flew some distance, flew over a hill and went to the other side of it. The ruler's men too climbed the hill and went to the other side of it. They saw that a man, whose limbs were bound with ropes, was lying on the jungle floor and the hawk was feeding him small pieces of the roasted chicken. When the meat was finished, the hawk took some water in its beak and helped the man to drink.

The men came near the person and made inquiries about him. He said that he was a trader. He was on a business trip. At that place some thieves overpowered him. They took away all his merchandise and wanted to kill him. He appealed to them to spare his life. They expressed their fears that he might go to the city and report to the authorities against them. Somehow, they didn't kill him, but bound him firmly with ropes and abandoned him at the spot. The next day the hawk brought some bread for him and today it had fetched a chicken for him. It took care of the man twice a day. When the ruler heard the story, he had a sudden change of mind. He said that it was a matter of shame for them that they were oblivious of Allah (S.w.T.) who took care of His creature even through a wild bird. He left his crown and the throne and joined the ranks of the men of piety. This proves that man can draw lessons from many places, but they are few who get reformed.

Imam Ja’far as-Sadiq (a.s.), was making a commentary on Verse 102 of Sura Yusuf (Chp. 12), “And most of them do not believe in Allah without associating others (with Him).” someone asked the Imam (a.s.),”How is it that a person can believe (be a Mu’min) and associate partners with Allah (be a Mushrik) at the same time?”. The Imam (a.s.) replied at some length, the summary of which is that in this verse, Shirk al-Khafi or minor-shirk is meant. An example of this Shirk is that a person says that if so-and-so were not there, he would have perished. Or he says that if so-and-so were not there, he would have been deprived of the family and children. The questioner asked, “What should the person say, then?” The Imam (a.s.) replied, “The person should say that if Allah (S.w.T.) had not sent a particular person in His Mercy, he would have died!”

Therefore, Tawakkul doesn't require one to totally ignore the circumstances and causes, but acceptance from the depths of the heart that the cause to be effective depends absolutely on the wish of Allah (S.w.T.). The Power and Authority is absolutely with Allah (S.w.T.).

Shameful Act

Complete faith is necessary on this fact that one is not put to shame in the place of action. If this belief is there, then there will be no room for objection on the Divine Decree of Fate. (Qada wa Qadar). If, in fact, what the person desires doesn't happen, then grumbling and complaining is a sign of the weakness of his Faith.

Sometimes man thinks that he is firm in his faith, is a man of Tawakkul and trusts everything to Allah (S.w.T.)'s Wish. But in a small matter his claim is proved wrong. He even mistrusts his own self. We sincerely pray to Allah (S.w.T.) that He preserves us against facing shame in this world and the Hereafter. We pray that Allah (S.w.T.) endows us with true Tawakkul that our total trust is focused on Him throughout our lives.

The Twenty Third Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُواْ وَعَلَى رَبِّهِمْ يَتَوَكَّلُونَ

Verily, there is no authority for him over those who believe and rely on their Lord. (Sura an-Nahl, 16:99)

Tawakkul in the Affairs of the Hereafter

Whenever there is mention of Tawakkul, the mind turns only to the trusting of the mundane affairs to the care of Allah (S.w.T.). But, as a matter of fact, the Tawakkul of a Mu’min encompasses both his worldly affairs and the Hereafter. He thinks that the life Hereafter is not transitory and therefore is more important. Therefore, all men must do Tawakkul on Allah (S.w.T.) during this life and trust his affairs to Him for the Hereafter as well.

As one seeks Allah (S.w.T.)'s help for supporting his efforts for profits and warding off the possible losses, he should also believe that the circumstances and the reasons for any action are subject to Allah (S.w.T.)'s Wish for fulfillment or failure of the task. Similarly in the spiritual matters too one should trust his affairs to Allah (S.w.T.)'s Pleasure.

Reasons For Moral Felicity

The reasons for the moral and spiritual felicity that are related to training of the conscience, acquisition of learning, belief and good deeds that bring a person closer to the heaven and higher status there, also need Tawakkul on Allah (S.w.T.) to be possible of achievement. For example, hoping to achieve the heaven is not possible if a person doesn't perform good deeds. But praying regularly, or fasting, or going for the Hajj or giving alms to the needy cannot be termed as acceptable to Allah (S.w.T.) if the person thinks that He needs you to perform them.

To the contrary, these acts might make the person proud of his virtues. Therefore all the hopes should be on Allah (S.w.T.) and the virtuous acts should be for His pleasure and not to seek His rewards. Remember, the good actions that are not acceptable to Allah (S.w.T.), howsoever good they are, are no guarantee for one going to the heaven. Similarly expecting to be spared from the hell after committing sins too is also futile. However, it depends on Allah (S.w.T.)'s wish if the sins are to be pardoned by Him or not. Similarly a virtuous person going to the heaven or not is at the wish of Allah (S.w.T.). It is like the efficacy of a medicine. The patient only recovers from the ailment by the use of a medicament if Allah (S.w.T.) Wishes it to be so!

Depending Only on Actions is a Precursor of Destruction

If man depends entirely on his actions for salvation, then he is exposing himself to destruction. If there is anyone who can give salvation to him, it is only Allah (S.w.T.). It is true that the person has done good deeds but only Allah (S.w.T.) can make them effective. That is possible if Allah (S.w.T.)'s wish and pleasure is for acceptance of the deeds.

As we have already said that one should not be proud of his intelligence, his physical strength, the might of his pen or his skill at oratory. Similarly in spiritual matters, one should not depend only on his prayer and fasting. He should know that relief from the hellfire is not possible even if he is pious and abstemious. The actual salvation depends on the wish of Allah (S.w.T.). Similarly, for the acceptance of the good deeds of a person to qualify for the heaven is at the will of Allah (S.w.T.) only.

Sometimes a person has good deeds in his account equal to the size of a mountain. But in reality the weight of these good deeds is not even equal to the size of a sliver of grass. Therefore, acceptance of the deeds is not dependent on their reasons, but in all circumstances it depends on the will of Allah (S.w.T.).

Actions and Allah (S.w.T.)'s Blessings

The Prophet of Allah (S.w.T.), in his last Sermon, that has been recorded in the sixth volume of Bihar al-Anwār says at one point, “No one should make a false claim nor should he have unfounded hopes. Deliverance is dependent on good deeds and Allah (S.w.T.)'s Wish.”

Therefore man should not think that if he has performed some good deed in the Way of Allah (S.w.T.), he becomes automatically eligible for heaven; or, if his actions were contrary, his destiny will be hell. This is faulty thinking. He should in fact have trust on the creator in a similar manner that a farmer who does all the operations in his farm and awaits Allah (S.w.T.)'s kindness for a good crop.

A seeker of knowledge too should focus his hopes on the wish of Allah (S.w.T.) that He gives him understanding. Mere reading of books will not give him understanding of the intricate contents therein. The learning that needs intensive efforts also cannot be acquired by mere hard work. There are some persons who show keen interest and hard work to acquire learning, but they remain raw and green. We don't say that one should not work hard at his studies, but what we mean to say is that only depending on memory, understanding and hard work is not sufficient. For success, one must have Tawakkul on Allah (S.w.T.) besides putting in hard and sincere efforts.

Incredible Accident

Around forty years ago, in this very place of learning, Musheer al-Mulk Shirazi too was living. A well-known teacher, whose name is not disclosed for some reason, used to teach Fiqh and Philosophy. He was very well known for his memory and his erudition. He slept well one night. But when he woke up in the morning, he had lost his complete memory. Even at the Fajr prayer he couldn't recite the Sura al-Fatiha. Anyway, the prayer was over. Later on when he opened the Holy Qur’an and tried to recite its verses, he couldn't do it. His memory was totally lost and he passed away in the same state.

Loss of Speech

O! Those people who are proud of their skills at oratory! The other day a person who came from Khorram Shehr has said that a person, whom incidentally I knew too, lost his power of speech since the last two months. With difficulty he is able to communicate with a lips like a small child. He is so worried with his condition that he abstains from communicating as far as possible. He went to Tehran to consult specialists about his condition. They have asked him to stay in the hospital for treatment that, hopefully his speech might be revived.

I am mentioning this because people should not be victims of complacency. They should remember Allah (S.w.T.) in all circumstances. Try to excel in any field of learning, but remember that they should rely only on Allah (S.w.T.) to give them understanding and the opportunity to utilize the knowledge acquired by them.

The Light of Belief is Not Acquired

It is mentioned in the traditions, “Knowledge doesn't come with lot of reading and writing, but it is a light that Allah (S.w.T.) puts into the heart of a person whom He wishes to enlighten.” The station of firm belief, the knowledge of Allah (S.w.T.)'s Names and His Attributes and the treasury of the spiritual knowledge comes to a person only with Allah (S.w.T.)'s wish. However much a person strives to acquire these, he will not succeed if Allah (S.w.T.)'s Wish is not there.

Allah (S.w.T.) is Kind on His Creatures

All your activities should be such that you remember Allah (S.w.T.) all the way. You must have a firm belief that whatever you do will have effect and acceptance. What a beautiful phrase has been used in Du’a al-Iftitah, “He has endowed to us more than we asked for!”

You offer the congregational prayer in the hope of His blessings and with His Tawakkul in your hearts. You go for hajj also in the hope of His grace. But, by praying in congregation and performing the Hajj a few times, if you start thinking that the heaven is assured for you, then you might be under a misapprehension. Remember, what you have done is unlike the mundane work that the compensation is commensurate with the work that one puts in. Acceptance of your prayers depends on the wish of Allah (S.w.T.) only.

It is said that the value of a palm's length of the Heaven is equal to value of the rest of the universe. Heaven is not a thing that can be bought with some prayer and ignorant pride. It is also debatable whether Heaven can definitely achieved by much prayer and supplication. The truth is that all you possess, and all you do is wished by Him. One might expect compensation for what really and truly belongs to himself! Everything belongs to Allah (S.w.T.), and any compensation that is given is only at His Wish! Man can only hope with Tawakkul on Allah (S.w.T.).

O Allah (S.w.T.)! By the rights of Muhammad (a.s.) and his Holy Progeny, give us the strength of courage and help us at every stage and make us truly the people of Tawakkul!

The Twenty Fourth Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Bismillahir Rahman ir Rahim

قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً

Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path. (Sura Banu Israel, 17:84)

Action & Sincerity of Purpose

If there is value for anything in the consideration of Allah (S.w.T.), it is the sincerity of purpose of His creatures. The Prophet (S) said: ‘Actions are judged by their intentions’ (Innamal ‘amaalu bin-niyaat) If the purpose is to acquire the Wish of Allah (S.w.T.), and the actions too are in accord with His wish, and then it will make the person achieve great heights. But if the purpose is selfish, or not totally legitimate, although the person always utters, “Qurbatan ilalllah, and gives the impression of piety, there will be no use. Such a person will rise empty handed from his grave and his Nama-e-Aamāl (The Record of Deeds) will be blank. But if there is sincerity of purpose in a man, then everything falls in the proper place for him.

The Verse that we have referred to in this context says: “Say (O our beloved messenger!): Every one acts according to his nature (shaakila); but your Lord best knows who is best guided in the path.” (Sura Banu Israel, 17:84)

Now consider the meaning of the word Shaakila. If its meaning is nature or bent of mind, then the purport of the Holy Ayah will be that every person acts in accord with his nature and bent of mind. If the person is in the influence of Rahmani (Legitimate) bent of mind, his actions will naturally be virtuous. On the other hand if his nature is dominated by satanic thoughts, his actions then will be prohibited (Haram).

When a person's nature is Rahmani, his actions too are with sincerity of purpose, even then if there remain some aberrations in his acts, he might be forgiven for those minor faults. But when a person has satanic nature, his efforts at doing good deeds will be futile. It is therefore imperative to mend one's bent of mind.

Now let us consider the ways of mending the Shaakila. How the Shaakila becomes Rahmani?

On a Two-Way Lane

Every human being has naturally been placed on a two-way lane of virtue and vice. As an individual he is neither virtuous nor vicious. He is like a clean and blank paper on which anything can be written or beautiful sketches can be drawn. Similarly ugly pictures or satanic things too can be written on it. Useful and informative essays can be written on it and misguiding things too can be scribbled on it. Man, ever since he arrives in this world, at the two-way lane leading to Rahmani or Satanic instincts. He has to choose between the worldly or the Ukhrawi, that is, a way of life that can ensure for him a better Hereafter.

Whichever way he inclines, his Shaakila too bends in that direction. Every thing that he does, whatever he sees or hears, and even the morsels that go down the person's throat contribute in the formation of his Shaakila. Every word that is modulated by the tongue too has its part to play in the person's Shaakila. The first impression that anything has on a person will be on his psyche.

If you use foul language against a person or you think ill of someone else, the first entity to take the ill effect of all this will be yourself. This will take you away from virtue and you will be giving place to evil in your Shaakila. Then, however much you pray and supplicate, your prayer will not be as virtuous as it needs to be. When your Shaakila is affected, then your intent will not be as solemn as required for sincerity in prayer.

A piece of bread, Halal or Haram, pure or impure, when it goes down your throat, your Shaakila takes shape. If the bread is Haram, then every act performed by you will be satanic.

The Fury of Hell and the Echelons of Heaven

Human actions might have very minimal effect on the Shaakila of a person in his initial life. But by the time he comes of age, its formation becomes rapid. If during this period the tongue, eyes, stomach etc are freed from the bonds of guidance, and they indulge in prohibited (haram) habits, then the Shaakila will turn satanic. Such a person, when he departs from the world, will be in the group of Satans of the other world. His place then will be the last stage of the Hell that is called Asfal as-Safeleen.

But if the person, during his lifetime, tries to reform himself and keeps a watchful eye on every small act of his, tries to keep his tongue in check, opens his eye only in obedience to Allah (S.w.T.)'s dictates then he can achieve a very high status in Heaven where the angels would feel proud to serve him.

It is Only for Your Own Good

The exhortations that have come in the Islamic Shari’ah that Muslims keep away from carnal desires, respect the limits defined by it and don't go unbridled does not mean that Allah (S.w.T.) doesn't want them to lead a happy life. Or that He doesn't like the Muslims to enjoy their lives. The truth is never like that. But since your Shaakila is affected and you might be facing the danger of getting pushed into the Asfal as-Safeleen, you are warned to save yourself from the effects of evil deeds. Every glance that you make on the television monitor and the cinema screen, will leave a negative mark on your psyche. Slowly, you will then come under the spell of Satan. If you don't mend your ways soon, it might be impossible to reform the Shaakila after the age of forty years.

Satan Feels Very Happy

It is said that Satan kisses the forehead of the forty year old person whose Shaakila is perverted. Satan says he would sacrifice himself on the person who has no chance of reformation.

We don't say that reform of such persons is impossible. But definitely it is very difficult. It is another matter if Allah (S.w.T.) is kind on the person and he suddenly starts manifesting signs of reform and reverts to virtuous ways!

Therefore, one should be kind on himself and guide others too to keep away from lasciviousness.

When the Shaakila is perverted, then matters reach such a pass that the person goes on pilgrimages, of Hajj and Ziyarat, not under Rahmani instinct, but under the influence of Satan. All these pilgrimages and the arrangements of meetings (Majalis) to mourn the Martyrs of Karbala will be just to show off to others. He might think that he was going for Hajj or Ziyarat just as a tour of pleasure or business! He doesn't do anything with the true spirit.

The Major Jihad

It is very strongly advised that one should do Jihad bin-Nafs (Struggle against one's own desires). You must have heard the tradition of the Prophet (S.), narrated in the Usūl al-Kafi, that on his return from the battlefront he said, “We are through with the Jihad al-Asghar (the Minor Struggle) but the Jihad al-Akbar is still there.” The companions asked what is that Jihad. The Prophet (S.) replied, “That is Jihad bin-Nafs.”

Bearing the travails of this Jihad is tougher than going to fight on the battlefront. Therefore the rewards for Jihad bil Nafs are greater than for any virtuous act. This is the reason that the Prophet (S) has termed it as the Major Jihad. To keep oneself firm in the midst of carnal desires needs a much higher degree of valor than confronting the enemy in the battlefield.

Reform of the Shaakila is not possible without reining in the carnal desires. If you wish to conquer the strong fort of the heart to reach Allah (S.w.T.)'s firmament, then it is your duty to abstain from every forbidden thing (Haram) and the unbecoming (Makruh) things. You should also perform every obligatory (Fard) regularly and also the optional (Mustahab).

Shaakila and the Shari’ah

Reforming Shaakila is a very strenuous thing. But if one follows carefully the rules of Shari’ah, from the very beginning and the parents themselves give proper upbringing to the child in line with the Shari’ah, then the reform can be achieved in a smooth manner.

It is the duty of the parents that they don't give such nutrition to the children about which they are not certain that it is legitimate (Halal). If a foster mother is arranged for a baby, they must make discreet inquiries that the woman is pious and of a good background. When the child grows, care has to be exercised that foul language is not used in his presence. No act should be perpetrated in the presence of the child that is morally undesirable.

Even if the parents have a difference of opinion, they should refrain from airing them even in the hearing distance of the child.

When the child attains the age of understanding, make him practice spending legitimately and frugally. He should be made to inculcate the habit of charity so that when he grows up, he doesn't turn into a parsimonious person. The child should be trained to dress modestly and decently.

Give pure and clean food to the child. It is not proper to think that the child cannot discriminate and hence can be given anything to eat. Allah (S.w.T.)'s curse will fall on the parents who encourage their children to drink liquors. How will such parents face Allah (S.w.T.)? Those who take their children to cinemas and other such centers of pleasure should know that the duty for formation of the child's Shaakila that has been entrusted by Allah (S.w.T.) on them is being neglected.

Every scene that is contrary to the norms of decency diminishes the sense of shame in the child. He becomes impertinent and might insult others. Such an unfortunate child, in later years, will find it very tough to banish the negative traits that have taken root in his psyche because of the neglect of his parents.

When a child attains the age of eight years, he should be made regular at offering the mandatory prayers. When he is ten years, he should not share a bed with any of his siblings. Even after attaining the age of twelve, if he is not regular at prayers, he must be reprimanded. Corporal punishment is permissible in such a situation. This punishment should be discreet and within limits that it has positive and salutary effect on the child.

The orders of the Shari’ah have to be borne in mind from the time the mother conceives the child. The parents should abstain from taking forbidden food that it does not have any evil effect on the fetus. While mating, the parents should remember Allah (S.w.T.). In the beginning they should say Bismillah that Satan doesn't enter the seed at the time of conception. The thoughts of both the parents must be Rahmani at that time to ensure that the child develops a Rahmani Shaakila. If, at the time of conception, the father has satanic thoughts, then they will have negative effect on the child. It will then need lot of efforts to mould the child's Shaakila on virtuous lines.

Hadrat Fatima Zahra (s.a.)

Let us consider about the way Hadrat Fatima Zahra (s.a.) was conceived. It is narrated that when Allah (S.w.T.) decided to send the mother of the Imams (a.s.) to the world, then He, with His Omniscience, arranged that her body should be so Rahmani that it should be as pure as the Godly Spirit (Ruh kulli Ilahi). The body should be as rare or light as the human spirit. Let it not be a secret that the bodies of the Imams (a.s.) are as light as the spirits of the Mu’minīn.

Since the body of the Prophet (S) is all Nur and rarity, and is absolutely Rahmani, his shaakila is absolutely pure.

It is narrated that the Prophet (S) was one day seated at Al-Tah. Imam ‘Ali (a.s.) and Hadrat Ammar was present. Also present were Hadrat Abu Bakr and ‘Umar. Jibril came at that time and conveyed Allah (S.w.T.)'s orders that the Prophet (S) should remain at that place for forty days and abstain from meeting his wife during the period. He was also asked to fast during the days and to spend the nights in prayer and supplication. He was asked to abstain during all the forty days from Mubah (permissible) acts like eating after sunrise and sleeping in the nights. The purpose was to render the shaakila of the Prophet (S.) most latif or subtle.

The Prophet (S) asked Hadrat Ammar to go to Hadrat Khadija and tell her that he wouldn't go home for forty days and that his not coming home was not because of any differences with her, but was under the orders of Allah (S.w.T.).

Ammar gave the Prophet (S.)'s message to Hadrat Khadija. She sent back her greetings to the Prophet (S) and said that she would patiently await his return after forty days. She spent these forty days in prayer to Allah (S.w.T.) at the house of her aunt, Hadrat Fatima bint Asad, the mother of Imam ‘Ali (a.s.).

On the fortieth evening Jibril came and asked the Prophet (S) to delay breaking the fast till the material for breaking the fast came from the Heaven. After the prayer Jibril, and along with him Mikaail and Israfil, (who generally don't come to the Prophets (S.) after the prayers), came with the fruits from the Heaven (oats, grapes and dates) and water from the springs of the Heaven.

Hadrat Amir al-Mu’minin (a.s.) says that the Prophet (S) always asked him to keep the door of the house open at the mealtime so that anyone who came could partake of the food. But on that evening he particularly instructed not to allow anyone to come near him that none else had a right to partake of the food he was having then. After the Prophet (S) ate the food, Hadrat Jibril helped him wash his hands. The Prophet (S) now wanted to offer his optional prayers, but Jibril said, “Tonight you need not spend time in offering optional prayers. You must immediately go to Hadrat Khadija that the Heavenly Matter has been incorporated in your body.”

Hadrat Khadija says that she was about to sleep when there was a knock on the door. She asked who it was. The Prophet (S) said, “Open the door!” The Prophet entered the house. As usual she brought water for his ablution. He offered two units of prayer of thanksgiving and went to bed. But that night he didn't do ablution before coming to the bed.

Thus from that pure body, the pure spiritual material was transferred to the purest womb.

The reality of this pure conception is wonderful. Hadrat Khadija (s.a.) said that she immediately felt that she had conceived. From the very next day, the pure foetus starting with her mother and reciting the Praises of Allah (S.w.T.).

These facts sound incredible, but are only based on the Will of Allah (S.w.T.).

It is among the Mustahabbat of our faith that on the Day of Judgement, Shafa’at al-Kubra (the Major Intercession) will be in the hands of Hadrat Fatima Zahra (s.a.)