Alhassanain(p) Network for Heritage and Islamic Thought

Part 9

﴿وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ؛ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنْ الأَمْرِ لَعَنِتُّمْ، وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمْ الإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ، وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، أُوْلَئِكَ هُمْ الرَّاشِدُونَ. فَضْلاً مِنْ اللَّهِ وَنِعْمَةً، وَاللَّهُ عَلِيمٌ حَكِيمٌ ﴾

“And know that among you is Allah’s Apostle; should he obey you in many a matter, you would surely fall into distress, but Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way. By grace from Allah and as a favor; and Allah is Knowing, Wise. (49:7-8)”

Religion is dearer than life to a faithful believer

Muslim means the one who accepts the three basics, namely: Oneness of God, Prophethood and Hereafter. If he also accepts Justice of God and Vicegerency of Prophet (Imamat) he is a Shia and a perfect believer who deserves salvation, high ranks and positions as described in the Holy verse. He is higher than an ordinary Muslim. God beautifies Faith in his heart and makes it (faith) precious and dear and his condition is such that he is prepared to reduce his body into pieces to safeguard his religion just as our Master, Amirul Momineen had said, “O Messenger of Allah! Is my religion safe therein?” O Shias of Ali! This is Faith. If I am killed and my head is torn apart, what about my Faith and religion? Will it remain safe and unharmed? The Holy Prophet replied, “Yes, it is.”

Ali said, “Then I am unconcerned. I do not fear.” Let my religion remain intact and protected, whatever may happen to my body. After all man has to die, either in his bed in his house or in a prayer niche of a Mosque, or under a taxi. At last one has to die. This body may be scattered. May God never make our Faith weak and scattered. When one goes from this world, he should go with complete faith in his heart.

The Faithful feels disgusted due to sins

Now as regards deeds, you should know who is a believer or a true faithful person? He is the one about whom God says:

﴿وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ﴾

“…and He has made hateful to you unbelief and transgression and disobedience… (49:7)”

His nature abhors disbelief and he is disgusted with sins.

There is difference between unbelief, transgression and disobedience. Unbelief means denial. Like one says, “O gentlemen! These things are now outdated and old. Now man has conquered space and is planning to colonize the moon.” In a way you are mocking by saying, “What is this all about the first night in the grave?” Unbelief means denial of the origin and end (of man).

Transgression means sinning. It is not as adverse as disbelief. A transgressor does not deny and mock Allah and Judgment Day, accounting, heaven and hell. Rather he believes in them. Yet he becomes a bully and a ruffian. When he is asked, “Why do you not observe fast?” He replies, “My heart is not inclined to it.” He turns his head and replies, “Why should God need my or your fasting?”

This is transgression. It is getting out of obedience, stepping out of God worship. He does not imagine himself to be a servant. Below this offence is disobedience. Some have said that transgression means greater sins especially falsehood, but disobedience is any type of sin, greater or smaller. Summarily, A pious believer is one who loves God, abhors disbelief, transgression and disobedience.

Not the disobedience of people, but disobedience of his own self also. He dislikes obscenity and immorality. A true believer is one who dislikes abuse from the viewpoint that it, in itself, is bad, not because he has been abused. For example, if a woman walks in a street in a disastrous condition after applying perfume, the believer feels bad even whether she were his own daughter or that of any other Muslim. It makes no difference to him, as he abhors sin in itself.

If sin becomes bitter to one, it is a sign of his piety, maturity, improvement and reform. Thereafter is said:

﴿أُوْلَئِكَ هُمْ الرَّاشِدُونَ﴾

“…these it is that are the followers of a right way. (49:7)”

It is these who are rightly guided and perfectly faithful. He is a true and good believer who dislikes every sin, offence and indecency. Neither every believer becomes like this nor does every Muslim reach this position. Maybe there is only one in a thousand who is such.

“God, from His Grace, grants it to whomsoever is qualified for it.”

Yesterday I told you that this verse is not confirming predestination; rather it is a reply to predestination:

﴿فَضْلاً مِنْ اللَّهِ وَنِعْمَةً وَاللَّهُ عَلِيمٌ حَكِيمٌ﴾

“By grace from Allah and as a favor; and Allah is Knowing, Wise. (49:8)”

This is a grace and a bounty from God and this rank in Faith and piety, which involves bitterness of sin in one’s heart is given by God only to him whom God considers worthy of it. Wretched, vicious and rebellious people cannot reach this rank. God knows everyone better than they know themselves. He is the knower of secrets and mysteries. He is Wise. Due to His wisdom, He never puts saffron before a donkey. He does not grant this Light of Faith and truthfulness to an undeserving person.

It is indeed a wonderful and lofty stage to be reached by a man when Faith becomes the dear-most things for him, every sin tastes bitter to him and he is the Infallible one, fortunate to receive the Proof of his Lord. God is omniscient. He knows the proper place. He is Wise. So He grants only to the deserving person, not to anyone until one earns it. O People! One who cries ‘money, money’ from the morning till night, how can the light of Faith be given to him? His every desire and effort is only for material advancement and multiplication of property and financial power. What has such a fellow to do with Faith? As he does not deserve it, it is not given to him.

Reach truth through practice

One who is not a seeker of Faith, who is not one of those who want to give up sinning, how can one be worth:

﴿وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ﴾

“…and He has made hateful to you unbelief and transgression and disobedience… (49:7)”

How can a sin taste bitter to him unless he shows forbearance? There is a narration:1 Unless one does not donate money and wealth, how can one develop the virtue of charity? Similarly one cannot attain the virtue of patience also. Unless one has a wound, how and why should he apply ointment? The ointment of Divine Mercy has no meaning for one has no pain for religion. One whose heart has nothing like sympathy, is not worthy of Divine favor.

Relation of these two verses with preceding and succeeding ones

Commentators have discussed a great deal regarding these verses. Its summary is that, they were recited from the pulpit, while showing the relation of the one prior to them: O believers! That is, O the ones who believed apparently or verbally, those of you who call themselves believers in Islam! There is a transgressor among you and so also there is a believer. Do not think that all of them are similar? No, it is not so. It is not enough for one to say that I am a Muslim. One should reach the state of: “has endeared the faith” You, poor fellow! You give away your Faith in exchange of a hundred Tooman currency note. A Muslim who kicks his religion for getting worldly wealth and position and in whose eyes these material things are dearer than God and His Prophet, can nowhere be nearer to these Divine Gifts!

Do you know who is a good believer? A truly faithful person is he for whom telling a lie or falsehood is very distasteful, he does not indulge in slander; he does not spread rumors (disturbing tranquility).

The phrase “He has made hateful to you unbelief and transgression and disobedience” is there so that Momineen should try to be more and more pious and perfectly truthful.

﴿أُوْلَئِكَ هُمْ الرَّاشِدُونَ﴾

“…these it is that are the followers of a right way. (49:7)”

Hereafter, they may not make any mischief by telling lies, they may not instigate uprising and turmoil unjustly. As I have said some people wanted to make instigate the Prophet to fight. What is this? Being a believer and fanning fire of mischief? God is giving a believer good advice so that he may be careful and may not again turn transgressor, may not tell lies, may not indulge in tell-tales, may not fan fires of mischief. Alas, if one in a hundred Muslims becomes a guided believer! Today there are not less than eight hundred million Muslims. Alas had there been a thousandth or even a millionth of them guided ones in such a way that every sin may become bitter to them! The inevitable result of a weak faith and absence of the spirit of faith is passion and carnal desires and the inevitable result of passion and carnal desires is disintegration and quarrelling with one another. This is a natural affair.

The angels had said on the first day of creation:

﴿أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ؟﴾

“What! Wilt Thou place in it such as shall make mischief in it and shed blood?”2

They were not saying this aimlessly but it was on the base of a balanced view. Humans, under the influence of passion and desire quarrel with one another. An inevitable result of submission to desires is, in a way, to claim Godhood. Not only me, you and he; but each and every person has an individual claim. This is because one has not become guided, has not attained greatness and therefore, even for a trifling thing, we run after every sin. What do the corpse eaters do to the property of the dead? It is because they have not reached rectitude. Otherwise why any quarrel over worldly wealth between brothers, and between spouses? Worldly wealth is not worth a quarrel between brother and brother, man and wife and vice versa. How many children have troubled their parents because of worldly wealth on corpses?

As there is weakness in Faith, there is no righteousness. There is no, “and He has made hateful to you unbelief and transgression and disobedience.” Otherwise a Muslim is always for peace. A believer never indulges in mischief or corruption, he quarrels with none and has no carnal desires. Those who flare up due to one word only show that they are unaware of the great universe. They have heard about grave life but their hearts are unaware of it. Had they certainty about grave and Barzakh, they would have never given any importance to this material world:

﴿وَالآخِرَةُ خَيْرٌ وَأَبْقَى﴾

“The Hereafter is better and ever lasting.”3

Greatness of Imam’s army

Once Mutawakkil the Abbaside called Imam Hadi and Imam Askari to Samarrah. Then he ordered that every soldier should throw a bagful of earth at a certain place. Soon there was a hillock at that place which later on came to be known as “Tallel Makhaali”. Then he asked Imam Hadi and Imam Askari, “Come up and look at my army.” He wanted to awe the Imams and thereby to scare them by his kingdom and his army. The holy Imams who are never awed by such material things, said, “You also may see our army.” Saying this, pointed to a place. When Mutawakkil looked there, he saw that from east to west wherever he could see he saw a surging army. All the angels were ready in attention, waiting for a command from the Imam. It is said that Mutawakkil fainted. Finally he apologized to the Imams.

You are unaware of the greatness of the hidden world, and hence consider this material world and whatever is in it as great. Just peep into the world of Barzakh (life between death and resurrection) and then only you will know what is greatness:

﴿وَالصَّافَّاتِ صَفًّا﴾

“I swear by those who draw themselves out in ranks.”4

It is one of the armies of God Almighty.

Amirul Momineen has said that a row of angels is standing shoulder-to-shoulder upto a path leading to seven hundred years’ journey. A number of them are constantly bowing and another in prostration.5

There is a line of angels, which is extending their hands towards the most Supreme Court of Almighty God. I am telling something more astonishing. O those who are showing pride, you are being parsimonious only to yourselves. You do not drop a tear whereby you can benefit. Almighty Allah has lined up armies of angels, which as told by Amirul Momineen in Nahjul Balagha, shed tears perpetually for fear of God, so much that ships can sail in the sea of their tears.

If you shed one tear on the threshold of Allah, pride cannot overtake you. There is nothing, which can be as precious as this threshold. If you think over those universes, you will consider yourselves but insignificant. Can you consider yourselves as a part of those worshippers? What have you done? What good deed have you ever performed? How did you qualify for this Door?

God takes pride in worshippers at dawn

Of course, God is Kind. With such a great and vast kingdom and Might, He is kind and merciful to His servants, who if, with a broken heart, and an ashamed mind, turn to Him, and shed tears and apologize, and prostrate before Him, He does accept our request.

It is narrated that a midnight (better if it is in the holy month of Ramadhan) a faithful believer gets up from his bed and prostrates before God, a voice is raised from the Higher World, “O Angels! Look at the prostration of My weak servant.” That is, if all of you are in a taste of perpetual prostration, there is no conflict within you. But this servant of Mine, despite slumber in his eyes and tiredness in his body, does worship Me like this).

How has he driven away sleep for his eyes! He has risen from his bed and come to Me. See how he is calling Me. Now, you tell me, how I should behave with him? The angel’s reply, “O Lord! Forgive him.” The voice says, “I have forgiven him. What more should I grant him?” They say, “O Lord! Grant Your Paradise to him.” Comes the voice again, “I have granted Paradise also.” Again comes the voice, “What more should I grant him (God is Generous and His Universe is also vast)?” The summary of this narration is that the angels say, “O Lord! We do not know what is higher than Paradise.” Comes the voice, “I know what is higher than Paradise.”

I do not know how should I explain its meaning: We point out towards the beauty of the Progeny of Muhammad. We wind up the distance between him and Ahle Bait and we indicate Our Beauty through them, as they are the original inhabitants of Paradise, rather they are makers of Paradise. O God! Give us guidance so that we may have everything to do only with You. For the sake of Your honor and elegance, protect us from the evil of our selfish desires, lust and passions. For Your Might’s sake, make us love You the most. For the sake of Your Greatness, O Lord! Make us among the good and righteous people. You have power over everything.

Weeping of a repentant is better than glorification by angels

In this religious gathering (Majlis) are old people who are weak, tired, hungry and thirsty due to fasting and also there are youths who are but humble. If they, in this condition, call upon God Almighty, how effective will it be? It will be higher than the voice of an angel.

I do not say this of my own accord. You too have heard the God’s saying (Hadith Qudsi) wherein Allah says, “The voice of a repenting sinner is to Me, dearer than glorification by the glorifiers.”6 The angels praise God perpetually, but an angel is not broken-hearted. How valuable is his broken heart? I do not know. Every vessel, when broken, loses its value to some extent. But a human heart, when broken, becomes more valuable than before. Where an angel and where a broken-hearted man? Where an angel and where a man who feels ashamed.

These helpless traits belong to man. So it is here that God Almighty says, “In this Court, the weeping of a sinner servant is better than the glorification of a glorifier.” So now say: O Lord Who likes the weeping of a sinner like me! Dust on my head if I stop weeping. “O my God, forgive me, I seek the forgiveness of Allah, the One besides Whom there is no god, the Ever-living, the Permanent, One having Might and Honor, from all sins and disobediences.

Notes

1. Safinatul Bihar, 1:300

2. Surah Baqarah 2:30

3. Surah al-A’la 87:17.

4. Surah Saffat 37:1

5. Nahjul Balagha

6. Wasaelush Shia Chapter of Sajdah

Part 10

﴿وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِ؛ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنْ الأَمْرِ لَعَنِتُّمْ، وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمْ الإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ، وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، أُوْلَئِكَ هُمْ الرَّاشِدُونَ. فَضْلاً مِنْ اللَّهِ وَنِعْمَةً، وَاللَّهُ عَلِيمٌ حَكِيمٌ. وَإِنْ طَائِفَتَانِ مِنْ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا، فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ، فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ، وَأَقْسِطُوا، إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ. إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ، وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ ﴾

“But Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way. By grace from Allah and as a favor; and Allah is Knowing, Wise. And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah’s command; then if it returns, make peace between them with justice and act equitably; surely Allah loves those who act equitably. The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you. (49:7-10)”

Witticism in the interpretation of this verse

Here is a fine point showing the extreme eloquence of the Holy Qur’an in this verse. The Lord of the Universe, while pointing out a thing concerning some addresses all together. It is by way of wisdom and strategy: “endeared the faith to you.” Among Muslims, the number of those is always small in whose hearts Faith is dear most and beautified and so also every sin is, for them, bitter than every bitter thing. This, indeed, involves discrimination. Not even a hundred out of a million Muslims belong to this category. Yet, if it is said: “endeared the faith to some of you.” though factual, it would hint at some incompatibility with the unity and integrity of Muslims.

In other words, God Almighty wishes to maintain the dignity of His friends, not to reveal or make known their weaknesses. One of the wisdoms behind this is, due to the nicety of one of them, all may look respectable. He has kept His friends hidden so that all may become honorable with this honor and that all may, due to the probability that the other one is God’s friend, appear respectable. But if it were to be recognized, then others would be unconcerned. Had He said: “endeared the faith to some of you” many Muslims might become disappointed and say: This does not concern us.

The last part of this verse says: “these it is that are the followers of a right way.” That is the people of guidance, those who walk on the path of truth, the fortunate ones. So this is both in accordance with the fact and also as per the apparent meaning of the verse. The people of guidance among Muslims are always in minority. It is so, rather from the first day of creation until the final Day of Judgment.

﴿وَقَلِيلٌ مِنْ عِبَادِي الشَّكُورُ﴾

“…and very few of My servants are grateful.”1

It also means reformation or improvement, meaning: Those who have reformed themselves from every angle and in every respect. There is no corruption or mischief in any of their deeds. Their deeds and words are true. The beliefs in their hearts are also correct and so their morals are good. Of course this group is small. Most of the people have not reached this stage and it is obvious from their quarrels and disputes. In other words, as was also hinted yesterday, excepting this little group, the remaining Muslims are lustful and slave of their desires. Everyone wishes that things should be as desired by them, by they religious or other than religious. Hearts of the people are never ready to recognize one another.

Reconciliation between two groups of Muslim

O those who have become pious and competent! O believers whom God favored! Have no more disputes with others. You have given up desires, lusts and greed and have attained agreement and peacefulness. If there is a quarrel between two groups of Muslims; if they draw swords against one another; if they point guns at one another, you, who have reformed, should not sit at rest. It is your duty to make peace between the two parties.

O reformed ones! You must not sit restfully if there is a dispute or quarrel in your families, among your relatives. Make reconciliation between them. The way of brining peace is that, first you should know the root cause of the dispute or unrest. Where is the point of leakage of unrest, plug it. See with whom is the truth. If truth is ascertained, the one who is in the wrong should be made to submit. If he agrees it is good. Otherwise use force until he improves and finally the dispute is solved. So the root of trouble has to be found out. Sometimes it is also possible that the quarrel was like a joke, which made the two parties fight while it was due only to some misunderstanding or an irresponsible word.

Aws and Khazraj fight over urination of an ass

As mentioned under the explanation of this holy verse, people informed the Prophet that two big Muslim groups, Aws and Khazraj are fighting with each another. After how much trouble, had the Holy Prophet calmed them earlier and now once again their ignorance had erupted and they began to throw stones on one another’s heads resulting in a strange turmoil. The Prophet arrived to make peace and asked, “What happened? How this fire has erupted so furiously?”

After inquiries, it was known that once the Holy Prophet was riding his donkey and the donkey urinated. There was a hypocrite named Abdullah bin Ubayy who though apparently a Muslim, all knew that he was a liar and ill hearted disbeliever from within. He said, “Your donkey has suffocated us, go away.” Thus he insulted the Holy Prophet, saying the above mischievous words.

Abdullah bin Rawaha who belonged to the tribe of Khazraj and who respected the Holy Prophet very much told Abdullah bin Ubayy, “O shameless fellow! What do you say? The smell of the urine of the donkey of the Prophet is better than you. You are more disgusting than the urine of the donkey.” That fellow also retorted and spoke harsher words. Summarily, voices rose and hands reached one another’s necks. The relatives of this person and the relatives of that person jumped into the fray. The Holy Prophet arrived and silenced them.

The Holy Prophet told a word and all troubles were wiped out. He did not want that one word should bring in so much turmoil and destruction and such a rush for finishing one another. All those who are wise should also act like the Holy Prophet and must not remain unconcerned in times of quarrels. If situation demands force, they may apply force also but should not allow the trouble to prolong and spread further.

It is easy to stem the flood at the beginning but very difficult afterwards. (Persian Saying)

The war of Haider was a bounty for Iran

If continued, it becomes bigger and bigger day by day. Perhaps you might have also heard the story of the war of Haider, which proved to be bounty for Iran. I also did not remember it but I have read it several times in books. It continued perhaps for a hundred years. I wondered why no one came to settle it for such a long period!

They write: A man named Sultan Haider was one of the forefathers of the Safavid kings in Tabriz and so also Shah Nematullah whose grave, as you also know, is in Kerman, who was a leader of a number of dervishes (Gnostics). It is said that, during that period of three hundred and a few more years before, some people became devotees of Sultan Haider and some became the followers of Nemat.

Then enmity between them went on increasing day by day. What is astonishing is that both had put the word dervish before their names. In those days, in every city there were followers of both these dervishes and the followers of both were increasing day by day and so were their friends and relatives. These matters reached to the point of war which erupted after every three or four months every year. Every city was split into two groups, one Haideri and another Nemati and it is also said that during the public holidays of Ashura (10th Mohurrum) when sentiments were high, they rose against one another and killed one another. When the two groups came out for beating chests for Mohurrum mourning, they clashed and even killed one another. This continued till the time of Nasiruddin Shah Qachar, who it is said, for the first four years of his rule, made many efforts tactfully to end this slowly and finally succeeded in bringing peace in Iran.

Constitutional riots, tyranny and secret news foretold by Ali

The Haideri and Nemati wars ended, but there arrived a worse trouble. You must have heard from your aged relatives what calamities had come on the heads of the people due to constitutional rioting and tyranny. How much splitting of hearts happened about seventy or eighty years ago when a lot of blood was shed in almost every city and how many Sayyids, scholars, good people and traders etc were killed. In Shiraz, they killed the late Hajj Shaykh Ali Akbar Istehbanati, who was also called the third great martyr.

The late Sayyid Ahmed Dashtaki was hanged in the same Husainiyah. They collected his bones and threw them in a well and so on. How much trouble, mischief and turmoil related to the constitutional trouble and oppression. As per secret news, reportedly given by Amirul Momineen: Woe unto the mischief, which will arise out of a word of justice!

Then what about that which happened after the Constitutional Riots! We have heard repeatedly that around the same city of Shiraz (I do not name them) there are some small hamlets and villages where there still is splitting of hearts due to disputes and differences. The upper street and the lower street is there everywhere. In such situation of enmities, the Divine Order is that some of the Muslims must come out to make peace, of course provided they are righteous themselves. If no action is taken according to this holy verse, it is due to the fact that the number of righteous people is always less and that small group also has not enough power to bring people to agreement and peace.

O Messenger of Allah! Your dear Husain rose up to bring reform. He himself said, “I have not come out to get kingdom and worldly wealth. Rather, I have come out to reform the community. So that killings of Shias, which was the way of Muawiyah, should be stopped. I intend to drive out the mischief that Umayyads have brought in.” Then Husain moved. He also gave a call that a group of righteous people may come up but there was none prepared to help and get killed in the process.

Before Husain, Amirul Momineen Ali had arisen. Though he made reform through the battle of Jamal and won and suppressed the unjust. But, alas, once again he had to be at war for eighteen months, but the mischief remained and falsehood was not destroyed completely. At last, he returned and was soon martyred.

A pious person with power can make reform

The complete reformation, which can per force remove troubles and disputes, will be in the time of the appearance of the Twelfth Imam Mahdi the Awaited one. One who wants to bring in reform requires two things. The first condition is that he himself must be pious and righteous and secondly, he should also have might and power. This is to found only in Mahdi. Prior to Mahdi, either there was piety or power. Those who were pious had no might. A reformer must first be reformed himself, his desires must be under his control, he should not be a mischief-maker or a corrupt sinner as every sinner is a tyrant who has wronged and corrupted himself. So first of all, he must reform himself, that is, he must be like a physician who wants to treat a patient. Otherwise it will be said, ‘Physician, heal thyself’. How can one who is corrupt remove corruption? One who will remove all these sins and passion worship and bring total reform in the whole universe is only the Master of the Age (Imam Mahdi).

Secondly the enforcing might of God which is with that great personality who is endowed with his righteousness; and God has also given him the authority to purify this world of all mischiefs, corruptions and tyranny, which have existed in all times and which are increasing day by day. Lies are told, properties are confiscated unjustly, honors are taken away and innocent blood shed, all this trouble will be stopped by the hand of Master of the Age.

Now pay attention to the translation of these Holy verses:

﴿وَإِنْ طَائِفَتَانِ مِنْ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا، فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ، فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ، وَأَقْسِطُوا، إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ. إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ، وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ ﴾

“And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah’s command; then if it returns, make peace between them with justice and act equitably; surely Allah loves those who act equitably. The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you. (49:9-10)”

Here it means the believer Muslims, even if apparently Muslims, not those who truthfully say: There is no god except Allah, Muhammad is the Messenger of Allah. They recite Qur’an and offer prayer. If they disintegrate into two parties and fight with one another, you should not turn away from them and must not remain aloof, but make peace between them. Of course as far as possible.

Now, when stepping forward to make peace, first see what is the root cause of quarrel. Set it right. Check with whom is truth and justice. If the one who is wrong submits, it is very good. Otherwise fight until the troublemaker is removed from the field. If one of the two parties lies and makes excesses then fight with it with arms and ammunition, come to battlefield with force, of course on condition that means are available and fight the oppressor. Force him until he submits to the Command of God and stops injustice and lying. If they turn back, repent and stop lying, you also issue orders for them both with full justice and fairplay, as Allah loves the just people.

The word “equitably” has been repeated so that after they reform, they should give up unjust and false talk and make peace and make up for the losses suffered by the oppressed; captured people must be released and total justice should be brought into action, in practice. Then Almighty God orders in general terms that the Muslims should realize the rights of one another and raise their morals.

Brotherhood and equality between Believers

Maintenance of brotherhood in the Muslim world is a God-given command, that is, the Almighty Allah Who has created man is also the giver of religion, a way of life or code of conduct. He himself has created brotherhood between the Muslims. Every Muslim is, by the order of God, brother of another: “The believers are but brethren.” This verse is not introductory but is a Divine Command. There are orders regarding relatives, concerning marriage and inheritance. Then there is a ‘foster’ brotherhood.

Foster siblings do not inherit one another but marriage rules apply to them, that is, the foster mother, sister and daughter cannot marry the foster son, brother and father (it is unlawful). But the religious brotherhood, which has been ordered does not involve rules regarding inheritance and marriage. These orders concern equality and brotherhood or being friends and helpers. A Muslim must help another Muslim as they are like organs of the same body. You return to one great grandfather, Muhammad Mustafa. You are like one organs of one body.

All human beings are one another’s body organs as in the matter of creation they are from one pearl. If one part of human body gets pain, other organs also become restless. (Persian couplets)

Your condition should be such that if you come to know that a Muslim anywhere is in some trouble you should feel that you yourself are in distress. How much efforts you make for your own work, be just like that for others too. You must not look only at your own interest. On the contrary, you should give preference to the happiness of your brother over your own happiness or pleasure because it is said that he is your brother. Almighty God says that you are brothers. You have overlooked (as a Muslim) yourself and your desire, as you have believed in God’s Command and Qur’an. So this is the true path. “The believers are but brethren.” Be one another’s eyes. What does it mean? It means faults, defects and troubles facing one another be made known tactfully. Be well wishers of one another; give good advice to one another. It is your duty to tell your brother to look ahead so that he may not be hit with a stone and he may not come in a danger. Help him in every possible manner. “Therefore make peace between your brethren.”

If two Muslims have an argument, you should come up and try to remove their disagreement and dispute. Do not say, “What I have to do with you!” They (the two at dispute) may either be a man and his wife, or a father and his son or two brothers. Any two whom the devil has thrown in dispute, you must hasten to bring them to agreement. Do not allow the dispute to linger on. If the matter is not settled soon it will result in hatred, furthering enmity from bad to worse. A matter, which was partial in the beginning, will turn into a whole big trouble. The way of settling disputes has been mentioned before. Pursue it and see where is the root cause of trouble.

Then improve things therefrom. If it is about money, spend money, as it will be the best kind of spending (charity). Arrange a meeting for restoring relations between quarrelling man and his wife, as no other charity is better than it. If someone has a complaint and he calls you, reach him soon and ask him what the trouble is and how much does it cost. If ten thousand Toomans can improve relations, give that amount and go. Do not allow a Muslim to go to the court against a Muslim as it may result in imprisonment of one of them and even that may not settle things.

﴿وَاتَّقُوا اللَّهَ﴾

“…and be careful of (your duty to) Allah… (49:10)”

If you desire that Allah should be kind to you, then pay attention to what He commands. Leave aside your desires and inclinations. Do not give up efforts for settlement and agreement. Leave aside your own interests for the sake of the brotherhood of Faith. See and hear what God says: Forgive and make peace. Give preference to others over your own self. Then see what God Almighty does to you:

﴿لَعَلَّكُمْ تُرْحَمُونَ ﴾

“…that mercy may be had on you. (49:10)”

Here let me tell you a brief story.

Fulfilling the need of a Believer

Ahmed bin Hasan bin Khalid al Barqi was one of the great Shia scholars. He had written a book Mahasin in the fourth century of the Hijri era. He was living during the earlier years of the Major Occultation of the Master of the Age. He has written about an event he himself has experienced. In a summary, he writes: I had yearly dues to be paid to the government of Kudakeen (Apparently Kudakeen was a governor appointed by the Abbaside Caliph in Iran). I had purchased land in Kashan. The government was collecting an amount of ten thousand dirhams from me. For some years I calculated the amounts regularly and no government officer visited me to claim any amount. One year there was an error in accounting in my case.

Officials came to me and said, “Make payment of ten thousand dirhams on account of the land of Kashan.” I was in trouble financially and did not have this amount to pay. I said, “Let me go and see the accountant and ask him to recheck.” When I went to see him I found that he was kind hearted, aged and was physically very weak. His body was like a skeleton even having some scars. It was very strange. When he saw me he fell on my feet and began to weep saying, “O my brother! Rush to help me. You are the Shia of the Progeny of Muhammad and I am also a Shia of the Progeny of Muhammad. Kindly help me.”

Finally the author of Mahasin says, “I asked him, ‘What is your problem? I may solve it.’” He replied, “Some bad people have backbitten me. They have made an allegation against me before Kudakeen that I have corresponded with the caliph and have complained against Kudakeen and requested the caliph to remove him. So they caught me and beat me so much that you can see (my wounds) and they have confiscated all my possessions as well my property and taken away whatever cash I had. Now I have nothing. I am deprived of everything. My body is also weak and wounded. I do not know what more they will do to me.”

The author of Mahasin, this noble scholar, says, “I said to myself, ‘O My Lord! I wish I should go to the accountant, Mazandarani and do something for removing the trouble of this servant of God. Is it possible? Finally, I may talk about ten thousand dirhams myself and seek his relief. I may say it is my money, not his but this was against the friendship with the Progeny of Muhammad. He is also a friend of the Progeny of Muhammad.’ I was confused when my eye fell on a book in a corner of my room. I took it up. When I opened it, it was mentioned on its first page: ‘It is narrated in Kashaf that Ja’far bin Muhammad Sadiq has said that if one goes out with an intention for fulfilling the need of a faithful believer for God’s sake, God improves his affairs. If he himself has any need, God fulfils it.’ When I read this statement, I got up and went ahead to solve the problem of that old gentleman. I reached the gathering of Mazandarani and he gave me a lot of respect (Of course he was one of the respectable scholars of his time). When he sat down he recited holy verses to the effect:

﴿وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الآخِرَةَ، وَلا تَنسَ نَصِيبَكَ مِنْ الدُّنْيَا، وَأَحْسِنْ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ، وَلا تَبْغِ الْفَسَادَ فِي الأَرْضِ، إِنَّ اللَّهَ لا يُحِبُّ الْمُفْسِدِينَ ﴾

“And seek by means of what Allah has given you the future abode, and do not neglect your portion of this world, and do good (to others) as Allah has done good to you, and do not seek to make mischief in the land, surely Allah does not love the mischief-makers.”2

I recited in response:

﴿هَلْ جَزَاءُ الإِحْسَانِ إِلاَّ الإِحْسَانُ؟﴾

“Is the reward of goodness aught but goodness?”3

Mazandarani, who was a wise person, said, “O Mr. Barqi! It seems you have something to recommend. Please ask. You have, purposefully, recited this verse of Qur’an. If you seek any help from me, please tell me, so that I may do whatever you want.” Baqi also did not make him wait and told everything about the poor oppressed man against whom allegations were made in the government office, that they complained to the caliph about him. Consequently they took away his wealth and beat him up. Then he asked, “Do you know him?” He replied, “Yes. By God, he is a Shia, by God, he is one of the friends of Ahle Bait.” He ordered, “Bring him here soon.”

Then said, “Bring his files.” Then all that was confiscated from him was returned to him and so also all his money. He also gave him his personal dress and made much apology and gave him a lot of respect and honor and made him return to his business. Then he turned towards Ahmed bin Khalid Barqi and before the latter could speak a word, he said, “I want to give you the ten thousand dinars. So please bring me paper.” Thus he did the work of Barqi without asking. Barqi was astonished.

He thanked and apologized. He said, “Please do not destroy my deed. I have done nothing. Whatever I did it was only for God’s sake.” Ahmed Barqi, the author of Mahasin wanted to kiss his hand. He said, “Woe unto me. Do you want to destroy my deed? I should kiss your hand. You are the means of a good deed in my favor. I, the unfortunate fellow, had done a sinful deed. You relieved me. I had oppressed an innocent person without knowing the truth. You have done me a great favor. You guided me aright. You deserve that I should give you ten thousand dirhams in exchange of the guidance you gave me. Barqi says, “In addition to what he had paid to the government, he gave these ten thousand in cash.”

Blessings lifted up due to corruption

You now understood the decision of God! Whoever works for God, He also will fulfill his affair in a nicer manner. May Allah make all of us work righteously.

﴿وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ﴾

“And be careful of (your duty to) Allah that mercy may be had on you… (49:10)”

Come up to reform affairs and be certain that God will not destroy any place so long as the people there are reformed and righteous.

﴿وَمَا كَانَ رَبُّكَ لِيُهْلِكَ الْقُرَى بِظُلْمٍ وَأَهْلُهَا مُصْلِحُونَ﴾

“And it did not beseem your Lord to have destroyed the towns tyrannously, while their people acted well.”4

If you give up improvement and reform and become corrupt, then calamities will also come, both external and internal troubles will surely arrive. Abundance will be lifted up from farmlands, so also from your animals and even from your life spans. You may not know how abundance was removed from life. Ask your elders. In olden days it was never heard that a youth of thirty died of a heart attack suddenly. At that time aged old people died in this way. Now you hear that a twenty-seven year old fainted and died at once. Thus the abundance is lifted from lives.

Even if such a heart patient survives, then what? He will not get any benefit from his weakened life. What is worse than this? Actually hearts should improve during the days and nights of holy Ramadhan. Such improvement must multiply everyday. But what is the current situation? Today so many days have passed but there is no difference from the first day! May be due to the lack of abundance.

There should have been a continuous day-to-day reformation. If two of these days are alike then it means there has been fraud, which caused the loss. Is our heart’s condition today better than what it was on the first day? I do not know. You recite these days in Dua Abu Hamzah: No day passes over us wherein we get a fresh bounty from You whereas we commit a fresh sin and yet You do not take away Your bounty from us. O My Merciful Lord! When I look at my scroll of deeds I find that it is full of sins. Whenever I look into this heart of mine, which has become so bad that it is harder than a rock, darker than a moonless night, I find that it has made no progress at all since the first of Ramadhan, two-third of which has already passed away. My God! I cannot see any effect of my fasting, my early rising. O Allah! Kindly make it so that, due to the holiness of Ramadhan I may be one of the real keeper of fasts. O God! Our faces are like those who fast, we fast and we pray. O Lord! Kindly make us of those real worshippers whose chief is the Master of the Age. Please improve our affairs. Verily You have power over everything.

Notes

1. Surah Saba 34:13

2. Surah Qasas 28:77

3. Surah Rahman 55:60

4. Surah Hud 11:117