Alhassanain(p) Network for Heritage and Islamic Thought

The Twenty Eighth Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

He said: ‘Then by Thy Might I will surely make them live an evil life, all, Except Thy servants from among them, the purified ones.’ (Sura Sad, 38:82-83)

Hope for Getting the Heaven and Fear of the Hell

Whether an action is mandatory (Wajib) or optional (Mustahab), they must all be performed with sincerity, because they are of value only if they are done with sincerity of purpose.

The lowest state of Ikhlas or sincerity is that the motive of the act is not to make a show but the fear of retribution or the search for rewards from Allah (S.w.T.). For example: when one awakes for the morning prayer (Fajr) and does the ablutions, his motive for the act should be that the prayer is mandatory and if he didn't perform it, he would become liable for retribution. Or, for example: when a person fasts, the motivation for abstaining from intake of food and sensual acts for fourteen hours will be the expectation of Allah (S.w.T.)'s Reward for the act.

This is the minor or the first stage of Ikhlas in which a person's action is rated right. The Retribution that the person fears, Allah (S.w.T.) keeps him safe from that. The Reward that the person wishes to get, Allah (S.w.T.) gives him.

The motivation of a person should not be only achieve popularity in the eyes of the people of the world, or the fear of their taunts and criticism. For example, the purpose of his going for Hajj should be to seek Allah (S.w.T.)'s pleasure than making a show of his status to the people. If the desire is to show-off to the people, then his act is void and sinful.

This is a very difficult situation. Sometimes a person gets entangled in his own personality and starts suspecting himself. For example: He expresses abhorrence of bad actions or does Amr bil Ma’roof, that is, he abides by the Commandments and thinks that he has accomplished one act mandated by Allah (S.w.T.). But the real motivation of his act might be to show off to others and to impress on them that he has great love for his religious duties. Such behavior is counted amongst major sins.

Thirty Years of Prayers and Supplications

This is the story of a pious person that has to be seriously considered and a lesson is drawn from it.

The person of piety always used to be the first to reach the mosque for the congregation. He invariably stood in the first row. He mostly used to be the last to leave the mosque after the congregational prayer was over. All of thirty years this was his regime. He never missed even one of the five daily obligatory prayers at the mosque during the period. One day he had some urgent task on hand and he couldn't make to the mosque for the prayer on time. When he reached there, the prayer was in progress. He had to join the congregation in the last row. After the prayer, when people were flocking out of the mosque looked at him with surprise. He was very sad that the people noticed him offering his prayer standing in the last row. He felt very ashamed.

Later on he realized that there was nothing to be ashamed of. He told to himself, “You unfortunate person! These last thirty years you strived to stand in the first row for the prayers seem not for the pleasure of Allah (S.w.T.) but to receive and attract the attention of the people. If your efforts were in the way of Allah (S.w.T.), it must have been His Will that you didn’t reach the mosque in time to join the first row!” At last he repented for his insincere behavior during the last three decades and offered past thirty years of prayers as lapsed or Qadha prayers.

Treat the Psychic Ailments

This story should be a pointer for all of us. We don't say that one should not stand in the first row of the congregation, but it should be for the felicity of the act and not to make a show to the people. If on certain days one doesn't get a place in the first row, and he has to join the second or the third or the last row, there is nothing to be ashamed of. One should not feel that he is a man of learning and it is his privilege to always get a place in the first row at the prayer. But even if he has to stand with a child or an ignorant, uneducated person, he should not feel hesitant even for a while.

These are psychic ailments that are destructive for men. It is also the duty of the Imam of the congregation that he should not give undue importance to the numbers at a congregation. Even if only one person joins him for prayer, the congregation is complete. Whether there is one follower (Muqtadi) or a thousand, the congregation is complete!

Penitence from Sanctimony and Related Acts

It is therefore necessary that the motivation of a person for the acts should be fear of retribution and hope for Allah (S.w.T.)'s rewards. A better motivation than this will be just seeking the pleasure of Allah (S.w.T.). If there is any other motivation, it is nothing else but being sanctimonious. If one has been offering prayer with such sanctimonious motives in the past, then he should offer Qadha prayer for that period with proper intent. This holds good for both Wajib and Mustahab prayers.

Similarly related matters too are in the category of sanctimonious acts. For example: If a person wants to go for a pilgrimage to Mashad but his main motive is to enjoy the good weather and abundance of fruits there, then his pilgrimage becomes secondary.

Therefore, if a man performs a felicitous act, he should not become proud of that. He should think over the motive for the performance of the act. He can say that the act was in the way of Allah (S.w.T.) only when he had, with full determination, true intent and from the depth of his heart, performed the act for the pleasure of Allah (S.w.T.).

It is narrated that during the days of the Prophet (S) on an expedition of Jihad, one infidel was mounted on a white mule during the battle. One person from the ranks of the believers was attracted to this mule. He told to himself,” I shall slay this infidel and become the owner of the mule.” With this intent he went forward. But before he could do anything to the person, the infidel took preemptive action and slayed him. The person became well known as qateel al-himaar - the man who got slayed for a mule!

Just imagine, with what intent the man acted and what end he met with! In this market place there is transaction of only the truth and the right. Hypocrisy has no value here. Pity on the unfortunate person who enslaves himself to his own psyche and that even after giving up his life, he has destroyed his Hereafter. If a person, after laying down his life in Jihad, earns - Khasr ad-duniya wal aakhira - loss in this world and the Hereafter, there is none more unfortunate than him.

Therefore, it is necessary to perform acts with firm intent of earning the pleasure of Allah (S.w.T.). This way not only the fulfilling of one's desires is assured but with Allah (S.w.T.)'s support results might be much more than expected. Allah (S.w.T.) says in the Holy Qur’an:

مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِن نَّصِيبٍ

Whoever desires the gain of the hereafter, We will give him more of that gain; and whoever desires the gain of this world, We give him of it, and in the hereafter he has no portion. (Sura ash-Shura, 42:20)

Incidental Motives don't Negate Action

At this stage it is better to remind that incidental motives don't negate the actions. A person goes to the mausoleum of Imam Ridha (a.s.) with a wish to get felicity because the Imam (a.s.) has promised that on the Day of Judgement he will intercede on behalf of his friends. The person goes for the Ziyarat that with the Imam's intercession Allah (S.w.T.) will give him Reward equal to the performance of a Hajj. He thinks that, besides doing the Ziyarat, he would take the advantage of the season he would stay there for a week because plentiful high quality apricots will be available in Mashad. He will also enjoy the sweet melons available at that time. Since the person's main motive was to go for the Ziyarat and he thought of the availability of the fruits on the side, his act of pilgrimage is not negated in any way.

Ka’aba Situated in Hot Area

Hadrat Amir al-Mu’minin (a.s.), in one of his sermons in Nahj al-Balagha, says about the Hajj and its philosophy that Allah (S.w.T.) has located Ka’aba in a place that is scorching hot and has no provision of bodily comfort. It has barren hills around it and the land is devoid of any greenery.

If it was Allah (S.w.T.)'s Wish, He would have made His Holy Home the most pleasant place in the world! But this way the dedication, patience and motives of the pilgrims would not be suitably put to test.

For example: If Ka’aba were in Lebanon, then people would go there to enjoy the good climate, the lovely gardens and deviate from their main motive of seeking nearness to Allah (S.w.T.). The worldly comforts and diversions would affect their main motivation of pilgrimage.

We cannot say if the prosperity that has come to Arabia in the recent years and the comforts of travel and stay that have been organized for the Hajj pilgrimage, have in any way affected the motivation of the pilgrims. The journey for the Hajj too has become the cause of the promotion of trade and recreation. May Allah (S.w.T.) protect this great pilgrimage becoming a place where people start indulging in sensual pleasures (Hiz al-Nafs).

The Travel Expense

No one should take any misunderstanding from our talk. We don't say that when you go to Makkah al-Mukarrama you should not eat good food and avoid the travel expenses, don't buy gifts for your friends and next of kin back home. In fact providing oneself better travel expenses is a legitimate act. Similarly buying good gifts for people too is desirable. Our purpose is only to remind people that these should not become the main motivation for their journey for Hajj. The main motive should be the fear of retribution and the search for rewards. We have already said that when a person offers prayers seeking protection from retribution and search for reward, Allah (S.w.T.) doesn't disappoint him. But if the intent and motivation is not pure, then the prayer is rendered futile.

It is narrated in Ma’aani al-Akhbar that Hadrat Amir al-Mu’minin (a.s.) went near the head of a sick Shi’a who was in the throes of death. When he (a.s.) inquired about his condition, the person said, “I am in fear because of my past sins! I am hoping for Allah's Kindness on me!” The Imam (a.s.) said, “A heart that has this feeling of hope and fear, Allah will give the person protection from the thing he is afraid of. Whatever the person hopes to get, Allah gives him!”

Transacting with Allah (S.w.T.)

This is a transaction in which there is no element of loss. In fact it has been guaranteed that good deeds have been termed Sa'ee Mashkoor or felicitous acts. It is only the worldly transaction that is dictated by instinct of greed that will be shaky. The transaction with Allah (S.w.T.) is definite and firm. There is no fear of loss in this transaction. As Allah (S.w.T.) says:

مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاء لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاهَا مَذْمُومًا مَّدْحُورًا

Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away. (Sura al-’Isra, 17:18)

The Twenty Ninth Talk

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

In the Name of Allah, the Beneficent, the Merciful

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ إِلَّا عِبَادَكَ مِنْهُمُ الْمُخْلَصِينَ

He said: ‘Then by Thy Might I will surely make them live an evil life, all, Except Thy servants from among them, the purified ones.’

(Sura Sad, 38:82-83)

Incidental Motivations Explained

Last evening we have said that presence of incidental motivations does not affect the quality of the main acts provided the main purpose of the act is to seek Allah (S.w.T.)'s rewards and the fear of retribution. Today we discuss further on the subject.

One person, with true spirit, Qurbatan ilallah, wants to go on Hajj this year. He also has the fear that he might expire before the time for Hajj arrives, and his end might be like that of Yahood and Nasara. Incidentally he also wishes that one thing that is rare in his place, and available in plenty at the Haramain ash-Sharifain he would like to buy and bring along or he would take a Persian carpet along with him while going for the Hajj and sell it there for profit. These thoughts and acts will not affect the quality of his pilgrimage that the motivation is incidental

As against this, another person who wants to transact worldly business and his motive is only to acquire monetary gains through his journey for the Hajj, his trip will not be acceptable as a pilgrimage. From such an effort one cannot expect to get Allah (S.w.T.)'s Rewards. In a nutshell, for every act we have to understand the true motive behind it.

Compensation is not Justified

Now that the talk has reached this stage, I shall recount what is said in Urwat al-Wuthqa. We have already said that if prayer is accompanied with fear of retribution and expectation of Allah (S.w.T.)'s rewards, then it is correct. The only condition is that it should not be with a desire for worldly compensation as is generally with the Mustahab (desirable) acts. Briefly, every act that is for commercial transaction of give and take is not counted as a prayer.

For example, we hear that someone offered the prayer of Sayyida az-Zahra for the dissolution of his difficulties and he was successful, then it will be considered as compensation for his labors. It will not be termed as prayer and the reward he got was like the return for his labor in this world. He imagines that after fulfillment of his worldly desire he has to offer two genuflections of Salat ash-Shukr as if Allah (S.w.T.) is needy of this prayer!

On What Support?

Considering oneself owner of something in competition of Allah (S.w.T.) is a falsehood. What do you have that you would give to Allah (S.w.T.) and seek something in return from Him? For example: Consider the two genuflections of prayer that we have referred earlier in this talk. You stand up, you bend, then prostrate your forehead on the ground and with your tongue you do the Dhikr. Now, think for a while: Who has given birth to you, who made your limbs, who has provided equity to your limbs and other parts of the body that you are capable of performing every action with ease? Who has provided the faculty of expression to the little clump of flesh in your mouth?

As a matter of fact besides the motive of performing an act nothing is your own; even that faculty has been provided to you by Allah (S.w.T.)! What is it that you can give to Allah (S.w.T.) and claim something from Him in compensation? Whatever animate and inanimate things exist in the universe are His. This hand that you extend towards Him for help is His ! From your head to your toe, your entire existence, and your capabilities, and all your faculties are gifted to you by Him! He has made them subservient to you at His Will. When you make the intent for prayer, you are able easily to stand up. Who motivated your heavy body to become alert?

More Fascinating than a Magnet

Abu ‘Ali Sina says that people are fascinated with the magnet that pulls the needles towards it. But they are not surprised at the fact that how Allah (S.w.T.) has made the heavy body subservient to the categorical psyche (Nafs al-Natiqa).

Have you ever acted as a pallbearer? Carrying the dead is not possible for a single person all alone. It is necessary to have a few persons for the task. Is the dead person not the same body that moved as he wished?

Your wish to act and do certain things too has been endowed by Allah (S.w.T.). You cannot do anything against the Wish of Allah (S.w.T.):

وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ

And you do not will anything except that Allah wills (Sura al-Insaan, 76:30)

Nothing Fights for Nothing!

Whatever is there in the world belongs to Allah (S.w.T.). He has provided the norms of rights and duties for the angels, jinns and men with His wisdom in His Holy Jurisprudence (Shari’ah). Everything that you give and whatever you take is only at His discretion. Everything, in the end, is destined towards Him.

You should therefore be careful in making transactions and seeking compensations in your prayers, lest all your efforts go in vain. Don't imagine for a moment that you have given money or taken money and strived hard for your goal. This will be tantamount to thinking that you have given a certain thing that belongs to you and now you expect to get rewards or retribution in return!

Remember! Man is just a creature of dust who exists for a fixed tenure in this world with the will and wish of Allah (S.w.T.). Don't value this temporary respite very much. .After a very long time of death when his grave would go asunder, he will know that he was a creature of the dust.

Those hands were very strong that crafted the doll out of dust, put life into it and gave it the faculty of speaking, hearing and seeing. Made it active and strong. And ultimately returned it back to its original state of dust.

مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى

From it (the earth) We created you and into it We shall send you back and from it will We raise you a second time. (Sura Ta Ha, 20:55)

When you recite the Ziyarat Aashura or Ziyarat al-Jamia, you must be aware of the fact as to who gave you the tongue and made it subservient to you. When we consider the causes of our optional acts, you surprise has no end that who gave us the wisdom and thinking for performing these acts? Who gave us the reasons to exist, gave us the capability to act and removed the impediments from our way?

First of all, there is no possibility of compensation for the acts. We neither have wealth nor anything belongs to us for which we might expect compensation. We only have a will that too is dependent on His Wish!

Then……..

How Much is the Return for Actions?

If return for actions is necessary, then let us see how much is our right for returns? O persons who pray, fast, perform the Hajj! If your actions are assessed, what should be the compensation in your view?

Or those who pray in the nights and proudly claim that they remain awake the whole night in prayer and tell that they are practicing Tahajjud! Do they know what is the wage of a janitor who remains awake the whole night to guard the properties?

Therefore, in accordance with your own decision that there must be compensation for your action, honestly calculate how much compensation you deserve for your acts. You had been to the Hajj. What is the return for this act? You might not have suffered any monetary loss during the Hajj. You fasted during Ramadhan, which means that you had postponed your lunch by a few hours! There are lots of other people in the world, although they are not fasting, have to skip lunch because of their duties and circumstances. So what compensation you expect for performing the act that had been mandated by Allah (S.w.T.)?

Unfortunate is the person who thinks that he must get returns from Allah (S.w.T.) for any act of his. He should hold the balance in his hands and do the accounting of plus and minus!

Expectation of Rewards

The motivation or otherwise of man's actions must be the promise of reward and punishment made by Allah (S.w.T.). Only in this situation his actions will be termed legitimate and he will get rewarded.

We should present our prayers in the court of Allah (S.w.T.) with extreme fear and dedication and with full knowledge that He is not needy of our prayers and the acceptance thereof is solely dependent on His Wish and Will!

To save oneself from selfishness and false pride in the court of Allah (S.w.T.), one should suppress the psyche to the utmost and adopt the feeling of utmost dependence and fear of Allah (S.w.T.) while in prayer. He should think in such a way that he is present in the court of Graciousness and Kindness (Lutf wa Karam). Allah (S.w.T.) has promised recompense and is the motivator of his actions. All his hopes rest in Him only.

Wise Men are Not Proud of their Actions

The people of wisdom are never proud of their actions. A person is extremely ignorant and unwise who thinks of rewards for whatever good acts he does and keeps himself in the mirage of false hopes and expectations all his life. But while departing from this world when the sun of the reality dawns on him, then the truth gets revealed to him that what he thought was like a mountain was no more than a piece of straw! That Day all the hidden things will become evident.

The Glow Worm and the Diamond

A person was travelling through the woods in the darkness of night. His eyes fell on a shining object and he thought it was a diamond. He carefully picked it along with the soil in its vicinity and preserved it in a small box that he had in his pocket. The next morning he went to a jeweller and told him that he had an expensive diamond for sale. The jeweller asked him to fetch the diamond. The man said it is necessary to take utmost care and the jeweller must accompany him to his residence instead of fetching the diamond to the shop. The jeweller reluctantly agreed to go along with him. The man took out the small box with care from his safe. But when the box was opened there was only a small quantity of soil and a dead glow-worm. The man wondered, what had happened to his diamond?!

When the jeweller asked for the facts, the man related what happened to him in the night. The jeweller said, “You foolish person! You have wasted my precious time! You had picked up a glow-worm in the night and thinking that it was a diamond you went through all the trouble!”

Tomorrow When the Acts Will be Balanced

O wise man! The prayer that you were offering in the thought that Allah (S.w.T.) needs it, in what expectation you were doing it? When tomorrow the truth is revealed, you will not get anything other than disappointment and humiliation.

Consider how the Prophets of Faith used to present themselves to Allah (S.w.T.) with humility and submissiveness. Imam Zayn al-‘Abidin (a.s.) submits to Allah (S.w.T.) in Du’a Hamza ath-Thumali in this manner:

O Allah! What am I that my act is considered of any value.

O Allah! Give us knowledge and understanding of the facts before it becomes too late for getting this comprehension!