Alhassanain(p) Network for Heritage and Islamic Thought

Al- Siraj: The Lantern on the Path To Allah Almighty

A guide for spiritual wayfarers on ethics and ways to strengthen one's faith, with the goal to reach Allah (swt).

Author(s): Husain ibn 'Ali ibn Sadiq al Bahrani

Translator(s): Yasin T. Al- Jibouri

Publisher(s): Ansariyan Publications- Qum

Table of Contents

The Book and the Author 3

Footnote 4

Book’s Adherence to the Way of Ahl al-Bayt (‘a): 5

Author’s Introduction 8

Chapter 1: The Need to Cultivate Ethics, Benefits and the Necessity to Pay Attention to It 9

Footnotes 13

Chapter 2: Preference of Delving into the Science of Ethics and Spending Some Time of Ones Life Therein  14

Footnote 16

Chapter 3: Allah Created Us to Live Happily Forever; He prepared Us for Such Happiness 17

Footnotes 19

Chapter 4: Some Venues Leading to Allah Almighty 20

Footnotes 25

Chapter 5: Man is Weak 27

Footnotes 31

Chapter 6: What Path Should God’s Servants Take to Reach Their Lord 32

Footnotes 38

Chapter 7: How do we Tread the Path to Allah? 40

Footnotes 48

Chapter 8: A Believer’s Conviction is Incomplete Without Certain Merits 50

Footnotes 60

Chapter 9: Resigning to Destiny 63

Footnotes 72

Chapter 10: Beyond Resignation to Destiny. Reliance on Allah, Submission to Him, Total Surrender to His Will 73

Footnotes 81

Chapter 11: Degrees of Believers. Believers are of Various Degrees Distinguishing One from the Other With Regard to Their Limits 82

The Book and the Author

In the Name of Allah, the most Gracious, the most Merciful

Peace and blessings be upon the best of Allah’s creation, Muhammad (‘s), and upon his Purified Progeny (‘a), the ones through whom Allah Almighty perfected the code of ethics, and the curse be upon their foes and those who denied their virtues from the beginning of life and for eternity.

The book before you is regarded as one of the best that deal with applied ethics if you observe the following: its brevity and concentration. The best is what is the least said, while meaning the most, be it with regard to what is articulated or written. It is well known that too much talk about one topic, though useful, may be too much of a distraction to one seeking to benefit there from. This is why we notice how the Qur’an, which brings about the happiness of the beings if they follow it, is no larger than ordinary books nowadays.

The Qur’an is inclusive, moderate and does not concentrate on one particular field at the expense of another. Some people look upon ethics from the ritualistic angle, so they move about from one ritual to another, finishing the entire recitation time and over again, commemorating one Arba`in 1 after another...1

It is as though the worshipper tries to ascend to the angelic world in one night and through one ritual, forgetting that the path is what is advocated by the Qur’an: through one’s straightforwardness, struggle and serious effort to implement theShari`ah to the letter, starting from individual matters, that is, acting upon what is obligatory and abandoning what is prohibitive, passing by what is highly commendable and what is held as contemptible, ending with the social issues, even if the latter means fighting the enemies of Allah Almighty on the field. We have pointed out in this book to portraits of such inclusion, something which has set this work apart from others.

Its realism: We see how the author inclines to display ethics as applied portraits to which one has to adhere while practicing them, rather than a collection of complicated ideas very close to being runes and riddles, as if their owner wants to prove through them his scholarly distinction and superiority over his peers. You may read the book once or twice without finding in it any one practical point applied on life’s field, one whereby a human alters his conduct, instead of being a purely scholarly luxury.

Footnote

1. For the meaning of Italicized Arabic terms, please refer to the Glossary. Tr.

Book’s Adherence to the Way of Ahl al-Bayt (‘a):

The author hardly leaves one field without documenting it with a terse tradition transmitted from the guides of mankind, thus reflecting the depth of the author’s adherence to the necessity of comparing any major or minor movement seeking nearness to Allah Almighty with what is cited from them, peace be upon them. This is quite plentiful as recorded in the collections of citations from them through various narrations.

We think that anyone who seeks a path to Allah Almighty which avoids the system adopted by Ahl al- Bayt (peace be upon them) is doomed to either fall into the pitfalls of Satan or into self- deception. Either one of these suffices to lead to eternal perdition; so, what if both elements of perdition are present simultaneously?!

Should those who go to visit the sultan enter through any door other than the one which he ordered them to knock at? What is intended is not merely to enter the house- although entry is sought- arbitrarily, but it has to be done through the doors we are required to knock at. One who visits you by climbing your house’s rooftop is a burglar, even if he seeks to reach you and to put himself at your service.

Allah has enabled the author to succeed, sweetening his speech, thus making it appreciated by everyone who reads his book and who has been granted a good taste in this field. Whatever comes out of the heart enters into the heart. Sayyid Muhsin al- Amin, may Allah sanctify him, has said the following about him in his work titled A`yan al- Shi`a: ‘Shaikh Husain ibn Ali ibn Sadiq al- Bahrani is a virtuous scholar of ethics from among the later generations of the faqihs of Najaf and its scholars of hadith, biography and cognition.

We have come across a dissertation by him dealing with ethics,’ a reference to this book. Then the author goes on to say, ‘It is a good dissertation. I do not recall its specifics. Some of those who have seen it have said that it is one of the best written in this art. Others have said that it is a dissertation about following the path of Ahl al- Bayt (‘a)’(A`yan al-Shi`a, Vol. 6, p. 119) .

The great researching critic, Shaikh Agha Buzurg al- Tahrani, has commented about his book saying the following in his own book Al- Thari`ah: ‘I found it at the library of our good master scholar, Sadr ad- Din al- Kazimi, who appreciated it greatly and used to say, ‘I never came across a speech better than his in the field of ethics except, perhaps, the wise statements of the beauty of the one who did tread the path, i.e. Sayyid Radiy ad- Din Ali ibn Tawus.’ He has concluded saying that its author is one of the later faqihs and scholars of al- Najaf who specialized in hadith and biographies.’(Al-Thari`ah, Vol. 1, No. 372) .

In his book titled Al- Kuna wal Alqab, al- Qummi, the traditionist, has said the following: ‘The great spiritual mentor, Shaikh Husain ibn Ali ibn Sadiq al- Bahrani, in his dissertation on ethics and on how to seek a path to Allah according to the way of Ahl al- Bayt..., etc.’ (Al-Kuna wal Alqab, Vol. 1, p. 329) .

Although there is not much information about the author in biography books except what we have indicated above, the greatness of the writer

manifests itself through his books. A book is a mirror reflecting its writer especially if we notice how his ideas find their way to the hearts thirsty for such type of writings. These writings have to be offered to our contemporary society which has been distracted by the life in this world in a way unmatched in history.

We are not accustomed to seeing such portraits of infatuation displayed in a most unusual way throughout the history of mankind. Man is still the same in his limited abilities, frail before the forces of desire and anger. In his struggle, he faces a foe quite experienced in tempting since the creation of Adam, peace be upon him, while the portraits of temptation, i.e. the arrows of Eblis in all fields, keep getting more and more complete and widespread day after day. We do not know where this caravan, speeding towards what causes deterioration and annihilation, will finally settle.

Those who are concerned about the matters of the psyche must concentrate their efforts on finding a new method to resist these tumultuous waves stirred by the devils of the jinns and of mankind. No longer do the ancient preaching method and some ethical curricula, which are based on the style of general recommendations empty of divisions, and the idealistic requirements lacking practical means, suffice to curb the souls that are torn with confusion between what nature demands and the demands of theShari`ah .

We are in need of another style of writing in the language of our time, one addressing the new obstacles, in a gradual scientific style, and in clear practical steps, for training the soul is like training the bodies: it has its own principles and their results cannot be achieved except through first: the gradual process and, second, on the practical field.

In order to complete the discussion of what is useful, and in order to point out to the important points in the author’s book, we tried, as much as opportunity permitted us, to comment on such points in a way that makes the issue more clear and the idea more condensed, while making a reference to the sources of the ahadith which were not included in its first revised edition. We have to point out that we could not find the sources of some ahadith quoted in the book because the compiler copied their gist as he mentioned at the beginning of his book saying, ‘Do not try to transmit the specific utterances, for what is intended is a mere reference.’

May Allah Almighty, through His munificence and generosity, include us among those who receive the rewards of what the hand of this spiritual scholar recorded in his book which has quite often taken control of the hearts yearning to rid themselves of the captivity of materialism and desiring to ascend to the realm of the angels.

Finally, we would like to say this: It seems that fate did not permit the author to finish his book, as he stated at its end, hoping that someone else would succeed him in finishing it. We, therefore, plead to Allah, the most Exalted and the most Great, to consider what we have commented on his book to be the completion which he hoped for. May Allah Almighty grant him the fulfillment of his wishes in the world of the Hereafter.

Lord! Accept our effort; You are the all- Hearing, the all- Knowing. Lord! Make us endeavor to bring the hearts closer to You. Who is more worthy

than You to reside in such a heart which You wished to be Your shrine, whereas we have made it a haven for everything that perishes except You?!

And the last of our supplication is:

‘All Praise belongs to Allah, the Lord of the Worlds.’

Habib al- Kazimi

Thul- Hijja 3, 1422

Author’s Introduction

In the Name of Allah, the most Gracious, the most Merciful

All Praise belongs to Allah, Lord of the Worlds, and the good outcome belongs to the pious; Allah bless His chosen elite ones, the choicest from among those whom He favors, the manifestation of His kindness to the world, namely Muhammad (‘s) and his Pure Progeny (‘a).

The sinning servant of Allah (‘a), the perishing captive, Husain son of Ali ibn Sadiq al- Bahrani, says that he is seeking help from his Lord, relying on Him, soliciting all of that through the one whom He loves the most from among His creation, to compile excerpts from the pieces of advice of Ahl al- Bayt (‘a) to their followers so that they (‘a) may thereby provide guidance to their servants, and so that the latter’s hearts may live.

dark minds, because of indulgence in whims and desires which insinuate the committing of sins and transgressions, may thus be enlightened. I hope Allah will grant me His support and assistance and make this a treasure for the Day of Returning to Him; He is the most Generous, the most Giving. Upon Him is my reliance and dependence, and He suffices me; how Great is the One upon Whom I rely!

Let us provide for this book an Introduction explaining the purpose of confirming these statements and attracting attention to these niceties. I used to often indulge my soul, which repeatedly inclines to what is wrong, in the hope that I would compile useful legacies from Ahl al- Bayt (‘a) so that such indifferent hearts may wake up, so that these dead souls may come back to life after having turned away from Allah and shunned Him. But my inactivity always stopped me from doing so. I took to laziness, causing my own harm.

If knowledge is not applied, it will only cause the knowledgeable person to get even further from Allah, and it cannot be expected to affect the hearts. This is so based on what is transmitted about Ahl al- Bayt (‘a) who advised that if a scholar did not implement his knowledge, his admonishment would be removed from the hearts; such is stated inVol. 1, p. 44, of Al-Kafi .

When I saw how my life- span was approaching its expiration and how the end was nigh, I was of the view that procrastination was of no avail and excuses were futile. This led me to seek the opinion of some loved ones. Because of the desire of some close friends of mine, I sought advice from Allah, praise to Him, with the intention that this would be my own self- admonishment, perhaps my soul would be reawakened.

I anticipated it would bring me goodness and a blessing because it is a response to the wish of my brethren and a means of seeking nearness to Allah, the Praised One, through serving the tales of Ahl al- Bayt, and I hoped He would thus honor me.

I decided, with the will and power of Allah, to compile incidents relevant to Ahl al- Bayt (‘a) in various chapters and from different sources without mentioning the references or investigating the exact text of statements, for their contexts are accepted by sound minds which believe in them, and a straightforward nature testifies for them. What is meant is mere reference; all help is sought from Allah; from Him comes any action’s success; upon Him one must rely.

Chapter 1: The Need to Cultivate Ethics, Benefits and the Necessity to Pay Attention to It

Be informed, may Allah assist you, that the Prophet (‘s) has said,

‘I was sent (to mankind) in order to perfect the virtues of ethics’ (Bihar al-Anwar, Vol. 68, p. 382).

There is no confusion in this statement, for anything relevant to the Hereafter and to our sustenance cannot be in order, nor can its seeker be happy, except through good manners. Much of a good deed does not help without cultivating and correcting one’s conduct. Actually, a bad conduct only spoils a good deed just as vinegar spoils honey(Usul Al-Kafi, Vol. 2, p. 32) . What benefit is there in anything the outcome of which is spoilage?

Do not be misled into thinking that a great deal of knowledge without correcting and cultivating one’s conduct can be of any use. Never! Ahl al- Bayt (‘a) have said,

‘Do not be tyrannical scholars so your falsehood may wipe out your righteousness’ (al-Saduq’s Amali, Vol. 9, p. 294).

‘Nor should you be misled into thinking that a bad mannered person can be happy 1 in the company of a father, a son, a spouse, a friend, a companion, a family, a teacher or a student. Nay! They all are harmed by him, and they find his conduct offensive; so, how can he attain the means of perfection which are scattered among the people while those who are perfect shun and run away from him?! And be further informed that anyone who discerns the path of Ahl al - Bayt, peace be upon them, studying their legacy, will find how they guided mankind, attracted people to the creed, all through their good manners, ordering their followers to do likewise saying, ‘Invite people [to your creed] but not with your tongues.’ (Al-Kafi, Vol. 2, p. 46),

meaning through good manners and beautiful deeds, so that they may be role models for those who emulate.

So, if it becomes obvious that seeking this life or the life to come can both be complete through good manners, and that complementing the code of ethics is the benefit of the Message without which life can never be good, it becomes also obvious that cultivating manners has a precedence over any other obligation and is more important than any obligation.

It is the key to everything good, the source of everything beautiful, the one which brings about every fruit, the basis of any objective. Look how even the unbelievers are rewarded on account of their good manners, how anyone who accustomed himself to opposing the insinuations of the nafs (self) led him to belief. And see how a generous captive was held in the custody of the Prophet (‘s), whereupon Gabriel (‘a) descended from Allah, the most Exalted, the most Great, with the message saying,

‘Do not kill him; he is generous,’

thus his life was saved from a swift termination, earning him Paradise later on(Bihar al - Anwar, Vol. 68, p 390).

If you know this much by way of introduction which, were one to choose and to test, proves to be accurate, be informed, may Allah grant you success and guidance, that Ahl al- Bayt (‘a) have set the bases for the code of ethics and for the principles and restrictions which, if observed, help one earn

good manners easily and conveniently, neither with a concerted effort nor with any hardship, as the scholars of ethics tell us.

The Prophet (‘s) brought us the IslamicShari`ah which is tolerant and easy to implement, thus agreeing with what His Lord, the most Exalted and the most Great, has told us, that is, He does not want to impose any hardship on us, nor does He wish we should put ourselves under undue constriction. Rather, He has placed no compulsion in the creed. The same applies to the knowledge of its methodology: He opened the gates of ease for us, closing those of hardship. So, Satan should not discourage you from taking your share of the science of mannerism, telling you that this is something quite difficult and relies on waging a struggle against one’s self, requiring exhausting confrontations; so, how can you do that?!

If we take a look at those who did, indeed, undertake venues of hardship and who met challenging confrontations, we will find out that these did not get them to reach anything but the achievement of worldly objectives and lowly goals; they did not delve deeply into the way of Ahl al- Bayt (‘a), nor did they emulate them.2

The origin of this concept and its explanation are as follows: You should keep in mind that Allah, Praised and Exalted is He, through the beauty of His wisdom and favor, has dazzled the minds, testing the mindful, requiring the beings to undertake great matters, making the keys to the latter unimportant particles.

So, if anyone deems the pathways to them as great and becomes neglectful in their regard, he misses what he is required to do. Such is the greatest of all tests to him. And anyone who seeks his objectives through these ‘partial’ matters, they will get him to attain the total demands of the soul. He did not undertake except what is small, insignificant, yet the same got him to earn a lot for himself; this is the source of the greatest happiness for him.

Consider, then, such a great wisdom and carefully look into it and you will then see how He confronted His creation with such a momentous evidence, perfecting such a generous blessing for them. What a blessing it is! How did He help them, through such ‘particles’, attain such lofty stations?! And what a great evidence it is! How did they expose themselves to a perpetual perdition and painful torment while the doing of very small things could have saved them?!

Anyone who considers such wisdom and derives a light torch from the legacy of Ahl al- Bayt (‘a) will find the meaning of the following hadith quite clear:

‘One who regards a little sustenance as insignificant will be deprived of the plenty thereof’ (Al-Kafi, Vol. 2, p. 207).

Also, the principle of goodness springs out of the meaning of this hadith; one who does not take a little sustenance lightly will not be deprived of plenty of it.

If you follow this meaning, you will find its testimonies in the perfect Rope and in countless narratives such as this:

‘Beware of minor sins’ (Al-Kafi, Vol. 2, p. 207).

Another is:

‘Do not take a form of obedience [to the Commandments of Allah] lightly,’

for it may please Allah Almighty; nor should you take an act of disobedience lightly, for it may incur the Wrath of Allah. There are many such statements left for us by them, may Allah be pleased with them. It becomes clear for anyone who seeks light and guidance that the way of the gloriousShari`ah of Muhammad (‘s) is built on minor things which are easy to undertake and, by the will of Allah, get one who implements them to attain the most lofty of goals and the most pleasing of desires3 . This idea becomes more clear to anyone who contemplates on he Qudsi hadith wherein the Lord of Dignity, Praise to Him, says,

‘If one gets closer to Me the distance of a span, I shall get closer to him the distance of a yard..., etc.’ (Al-Jawahir al-Saniyyah, p. 129).

If He, the Praised One, gets closer to anyone who gets closer to him, inviting back to Himself whoever runs away from Him, what would you say about one who willingly goes to Him and knocks at His door?! Suffices you the following statement of the Master of Worshippers at sahar time:

‘... and one who travels to You has a short distance to cross; You do not conceal Yourself from Your creation except when their own hopes shield them from You’ or, in some copies, ‘... except when their own wrongdoings shield them from You.’

So, O my Brother who is seeking nearness to Allah, desiring such a lofty status! Listen to my advice which is derived from the lantern of Ahl al- Bayt (‘a) because whoever seeks a way other than theirs, his way shall lead him to hell. This advice is as follows:

You have come to know that a servant of Allah is required to adorn himself with good manners which, due to their distinction, are attributed to the Lord of Dignity. Ahl al- Bayt (‘a) are quoted as having said,

‘Adorn yourselves with Allah’s ethics’ (al-Sabzawari, Sharh al-Asma’ al-Husna, Vol. 2, p. 41),

and they are the ethics of Muhammad (‘s), of his pure and righteous Ahl al- Bayt (‘a) and of their followers.

Be further informed that the premise and system of this meaning is to sit on the carpet of straightforwardness, avoiding extravagance or exclusion. You, therefore, should seek nearness to Allah through whatever you can uphold of deeds of obedience to Him and of avoidance of whatever sins He holds in contempt. Make up your mind not to ignore anything partial or total; everything you know to be good you should do even if it appears to you to be small, insignificant. And everything you know as wrong you should be determined to abandon and to avoid even if it seems to you to be insignificant.

Do not take anything lightly with regard to what is partial or total. Rather, you must be concerned about precision and restriction. Beware of doing many deeds without observing how to perfect them. One thing you perfect and you accomplish as it should be results in thousands of good deeds. Thousands of good deeds which are not perfected do not produce one good deed which is perfected and is done with precision. There is no way to compare this with that for the people of knowledge and wisdom4 .

I do not tell you that you must be perfect in doing anything partial or total because you will then find it too much and say, ‘How can I do that, knowing who I am?!’ Rather, I tell you that you should not excuse yourself when you deliberately do a faulty job with regard to anything partial, forgiving yourself for it. But if your shortcoming is due to submission to whims and desires of your own, in response to self- deception and to the insinuations of Satan, this is quite something else. Such is the doing of someone who is not infallible. Our objective is to accustom ourselves not to take things lightly, not to be neglectful and forgiving of our own shortcomings.

These are the partial things relevant to theShari`ah which, if we get accustomed to doing them and not be deliberately negligent in their regard, will elevate us and help us reach lofty stations. Allah, Praise to Him, has made them the keys to such treasures; one who holds the keys to the treasures in his hand has enriched himself and has won a great victory.

Had it not been for the risk of being repetitive, I would have explained the above in detail, bringing numerous examples, and it is worthy of all of that, for it is the most perfected and accomplished gate which opens a thousand other gates of Divine wisdom. Perhaps we will explain it more in the following Chapters by the Will of Allah.

Footnotes

1. The author’s discussion is very important for attracting those who cannot be attracted by spiritual ideologies which need spiritual maturity such as seeking the degree of pleasing the Almighty and looking forward to the Glorious Countenance, etc. No wise person refuses to seek social happiness and a stable worldly livelihood besides the desire for a commendable outcome, be it during the period of the barzakh or on Judgment Day. Thereupon, treading this path guarantees comfort for the heart as well as social stability. Both objectives are lost by those who love this world when they distance themselves from the divine order.    Editor

2. The compiler has pointed out here to a serious phenomenon which often hurled those who feigned treading on the path to Allah Almighty into delusion, so they confined the path to self- torture through exercises which Allah Almighty never enjoined. Thus, they lost the pleasure of this life and they did not attain the pleasure of the life to come. The secret here is in their making the struggle against their desires a pretext to obtain some of the wares of this life, even if this won them admirers, due to their knowledge that controlling the self in its various forces makes this notion effective in some issues. The self is a force like any other in this life. It is full of amazing secrets. Just as worldly forces do amazing things on the horizons, the energies of the self do amazing things in the realm of the self. But let us wonder and ask: Were we created for such things?! Were we required to struggle in order to earn some of the strokes of luck for our own selves?

3. Such an enticing method is effective with the souls that fear initiating a movement after awakening, thinking that the path to the Hereafter robs the world of its pleasures, and that the matter needs exhausting struggles such as those undertaken by the ones who make such exercises from among the followers of deviated sects, even from among the unbelievers, and that the goals are not achieved except through hardships, impossible things and other such discouragement. The reality is that theShari`ah never prohibited anything in the absence of something permissible besides it as its alternative. The circle of obligations, the ‘do’s’ and ‘don’ts’, is much smaller than that of what is permissible, without any comparison. So, where is the hardship which a servant of Allah uses as a pretext to remain inactive and to thus resort to a life wherein one is like a brute concerned only about its animal feed, staying busy dirtying?!

4. These are portraits of reality and logic in the method employed by the author. He tries to raise the one who treads the path to the station of always establishing a link between the causes and the outcomes, and that a deed must not be undertaken by a servant of Allah separately from its anticipated goal which is: realizing a total worship of Allah, Lord of the Worlds. Deeds which do not achieve this goal are worthless. Their doing may be to impress others, or they may distract one from doing something more important, or they may cause him to be conceited and arrogant, or they may cause the soul to dislike the main Path...

Chapter 2: Preference of Delving into the Science of Ethics and Spending Some Time of Ones Life Therein

Be informed that some righteous and kind brothers, who are free of impurities, those who struggle against the evil- insinuating self, have been confused. When Satan the accursed saw them thus struggling against their desires, something which is better than jihad, so much so that the Prophet (‘s) called it the ‘supreme jihad,’ he wanted to deceive them away from it, casting a great misconception into their hearts. It is the following:

The observing of admonitions and counsels and disseminating them, seeking them and struggling to achieve them, which is the basis of the science of Akhlaq, all lack preference. When we see ourselves doing the opposite of what we know, we notice that this is detrimental and more supportive of the argument against a servant of Allah. Indifference and negligence will in this case be more appropriate and a better course, for the sin of someone who knows is different from the sin of one who does not.

The least one knows and the more limited his scope of warning signs and norms of threats is, the less pretentious he becomes and the more worthy of being excused; one who knows is not like one who does not.

When I heard them expressing such a concept and came to know that it is one of the tricks of Satan the Accursed, I drew their attention to an incident narrated by Shaikh al- Hurr in his book titled Al- Jawahir al- Saniyyah in a chapter dealing with Qudsi ahadith. This incident rebuts this misconception, uprooting it and rendering it null and void.

The gist of the incident is that Allah, the most Glorified One, says,‘Do not say, `We fear, if we come to know, not to apply our knowledge.’ Rather, you should say, `We learn, and we hope we will act upon our knowledge,’ for I did not enforce anything on you except to make it as means of mercy for you.’ This text exists in Al- Jawahir al- Saniyyah with minor wording variation.

Such a Divine statement is the best rebuttal of this misconception. Had it not been for Satan’s trickery, there would have been no room for confusion that requires dispelling, but this Divine rebuttal suffices for a refutation.

We would like to provide you with further explanations whereby you can come to know how clear the issue of knowledge and acting upon it is and the fruit of each, and you will find what makes up this chapter the preference of knowledge and its fruits; so, let us say that it is well known that knowledge is useless if not acted upon. It is just like doing something without knowledge. But a servant of Allah is ordered to adhere to both of them: each of them supports and strengthens the other.

One who seeks knowledge not to act upon it but to brag about it, to cover with the beauties of knowledge and its prevalent beauty and glitter among the people the ugliness of his own actions as well as his ugly dispositions, there is no doubt that he is a friend of Eblis the accursed. His knowledge is his own curse, and the curse of others, so much so that even the inmates of hell complain about his harm. He is one of those who bear their burdens and the burdens of others as well. He is a demon in a human form; we seek refuge with Allah against him. Such is the case also of one who uses knowledge as a habit on which he accustoms himself1 , thus turning it into a

pretense and a reputation commended by people without knowledge or insight, such a person is a donkey tied to the first, though he is less harmful to the servants of Allah.

But if one is rational in his comprehension, seeking what reforms himself and brings him happiness in this world and in the next, he is the one who turns to Allah, seeking what is with Him, and he is the one to whom the addresses of this art are directed in order to cultivate him, raise his status with regard to what he seeks.

Let him know that whenever a gate to knowledge opens for him, acting upon it becomes easier, and it increases his agility and desire. Whenever he acts upon what Allah grants him of knowledge, this will let him inherit the knowledge of that which he did not know before, thus increasing his knowledge, as we are told by Ahl al- Bayt (‘a) who have said that one who acts upon the knowledge which he acquires will inherit the knowledge of what he never knew before.

This, in reality, renders his action a norm of knowledge, for such knowledge shall succeed him and earn good things for him, so he becomes included among those who seek the type of knowledge which many narratives have praised and preferred.

Also, his knowledge, learning and teaching are all among the best branches of knowledge. It is then that such a servant earns perfect happiness through the knowledge which prompts one to act upon it, a deed springing out of knowledge and the happiness which is perfected through the compounded accumulation of knowledge and action. Yet the best portion of both in the sight of Allah is knowledge itself; it is through it that one servant of Allah is distinguished from another.

Our master, the Commander of the Faithful (‘a), has said,

‘A touch of knowledge is better than a great deal of deeds, and they both are like intention and action: intention receives distinction. Or they may be compared with the soul and the body: the soul is distinctive.’

What we have stated here should suffice one who seeks guidance, and surely Allah is the Master of success.

Footnote

1. This refers to a point which must not be overlooked by the elite. Knowledge is nothing but the manifestation of the reality of the intellect in its best condition; otherwise, the cases of incompatibility and compounded ignorance are prevalent in all branches of knowledge. Thereupon, making a profession of storing a portrait of the reality in one’s sub- conscience and deriving pleasure from so doing, such as one who collects books just to make a show, can never be regarded as something sacred which brings the servant closer to the supreme truth. Accumulated knowledge which is not implemented, therefore, may turn into an occupation to which one gets accustomed. He, hence, will not consider the Hereafter acting upon it because this will reveal intellectual discoveries regarded as worthless in the outside world.

Chapter 3: Allah Created Us to Live Happily Forever; He prepared Us for Such Happiness

Be informed that Allah created mankind to live forever happily. Life in the Hereafter has no end. Allah has made the life in this world like a farm wherein one plants something in order to reap its fruit in the Hereafter, basing the reward in the life to come on the deeds in this life. The servants of Allah prepare themselves for such an eternal life through their deeds in this life.1

Undoubtedly, had such a short- lived life- span, such a short time to live, been spent with adoration to the extent that Allah is not disobeyed even for a twinkling of an eye, nor is one breath spent except in obedience to Allah, it still by necessity and commonsense falls short of qualifying for such rewards. Therefore, it is by virtue of the dictates of the Divine kindness and mercy that Allah opens for His servants the gates of His generosity, thus qualifying them to be rewarded with what has no end nor diminution; each and every blessing starts from Him; each and every act of His kindness is out of His own favor.

The first manifestation of His generosity and kindness to His servants is that He does not terminate the outcomes of their deeds when their life- spans terminate. Rather, He has made such life- spans equivalent to the duration of life itself, measured by the days they are acted upon and by those who put them to action.

He did so by making one of His injunctions is that if someone starts a tradition wherein there is guidance for people, he will receive its rewards as well as the rewards of all those who implement it till the Day of Judgment. Likewise, if anyone initiates an evil tradition, he will bear its sin as well as the sins of all those who act upon it till the Day of Judgment(Waram Collection, Vol. 2, p. 236).

He also makes one of His injunctions letting parents share in the good deeds done by their offspring by virtue of the parents being the reason for the existence of the offspring, and this chain of offspring is endless.

He also made the rewards of some good deeds  the creation, out of them, of angels who worship Him till the Day of Judgment, assigning the rewards of such worship to the person who performed such good deeds. Also, He opened a gate from which His mercy descends upon them, considering the rewards of a night’s good deeds equivalent to those of one thousand months: Allah, the most Praised One, has told us:‘The Night of Destiny (Lailatul - Qadr) is better than a thousand months.’

He also has regarded one hour’s contemplation equivalent to sixty years of adoration (Bihar al-Anwar, Vol. 17, p. 327 where the reward is recorded as equivalent to one year) according to some narratives.2

He made the night’s stay at the shrine of the Commander of the Faithful (‘a) equivalent to seven hundred years’ adoration.

He made taking care of a believer’s need equivalent to the adoration of nine thousand years during which one spends the day fasting and the night praying(Bihar al-Anwar, Vol. 74, p. 315).

He made the fast of three days a month equivalent to fasting for eternity.

All of these are indications of His kindness towards His believing servants, thus granting them His favors in order to qualify them to reach the station of spending all their life- span in obedience to Him so that they will yearn to such precious qualification earned through His generosity and open- handedness.

Yet all of this is still not much compared to what He wants to qualify them as a compensation for spending eternity worshipping and obeying Him, the most Exalted One, the most Great. He, therefore, completed His favors to them by opening a gate for rewarding even their intentions, making such intentions rewardable with more rewards than the actual implementation thereof. He thus decreed that the believers= intentions, had they been kept in this world for eternity, would have continued thus obeying Allah, the most Exalted, the most Great. Thus, He granted them the rewards of those who forever obey Him, making their eternal stay in Paradise the reward for such good intentions.

Likewise, had the unbelievers, because of their ill intentions, stayed alive forever, they would have forever remained disobedient to Him. He, hence, rewarded them by eternally tormenting them.

So, my Brother seeker of guidance, be informed that your actions are based on continuation, not on cessation, even if you see them as temporal, for some transmissions state that happy is one whose sins die when he himself dies. In other words, he should be happy when such sins are not emulated by others; otherwise, he will have to bear the burden of anyone who emulates him in committing them till the Day of Judgment.

A sin, may Allah shelter us from it, is serial by nature except if Allah, out of His kindness, effaces and removes it. So, beware of committing sins, for they may bear an impact on your offspring and your offspring’s offspring, and so on. Let your desire be to obey Allah. Anything intended for Allah grows. One of the signs of its growth is that it continues to bear an impact till the end of time, affecting the offspring and the offspring’s offspring and so on till the Day of Judgment. Remain, therefore, vigilant, and do not be indifferent.3