Alhassanain(p) Network for Heritage and Islamic Thought

Question 38: Conditions to the fulfilment of Prayer

Question: What are the conditions that guarantee the fulfilment of a prayer?

Brief Answer

The word du’a (supplication) literally means “to call”, “to request a favour”, “to seek help” and in some cases it is used to denote the general meaning of calling. But in its [popular and] technical sense, it refers to the act of making a request from Allah (awj). The word du’a and its derivatives have been used in the Qur`an in approximately thirteen different meanings.

As supplication is a form of worship, it has like all other forms of worship certain requirements, the fulfilment of which makes the supplication effective in that Allah (awj) grants the supplicant’s request and elevates him to higher stations of proximity to Himself.

It is important to note that the acceptance of supplication does not mean that the request will be instantaneously granted, and that its consequences will become immediately manifest. Hence, in some cases, the result of the acceptance might appear after some forty years, or in yet other cases Allah (awj) may postpone the granting of the request for the hereafter, wherein He will bestow on the supplicant blessings many times greater than what he had asked for, and this experience will so overwhelm the blessed believer that at that moment he will wish that none of his other requests had been granted in the world.

Scholars of Islamic sciences have extracted from the Qur`an and the ahadith of the Infallibles (ع) certain conditions which, if respected, will guarantee the acceptance of the supplication. Mulla Muhsin Fayd Kashani enumerates ten such requirements. Ten other requirements have been recorded in ‘Uddatul Da’i, while seventeen conditions have been put forth in Du’aha Wa Tahlilat-i-Qur`an.

By studying the various phrases that are recorded in the ahadith relating to this topic, it is possible to formulate the conditions that guarantee the acceptance of one’s supplications, such as: not asking for a request that is in contradiction with the “best universal order” that governs the world; the immutable Divine will (in which case the supplication will be disregarded); beginning and ending the supplication with blessings upon Prophet Muhammad and his household (ع); possessing a thorough knowledge of Allah (awj), putting our trust only in Allah (awj) and no other but Him; being sincere and feeling desperately in need of Allah (awj); the harmoniousness of one’s heart and tongue in supplicating; being disposed to carry out our duties and refrain from committing what Allah (awj) has forbidden; pleading for forgiveness of one’s sins; being persistent in beseeching Allah (awj) without loosing hope; knowing that Allah (awj) hears His servants and heeds their supplications; asking Allah (awj) to take care of one’s needs the way He deems appropriate and in accordance with what is best for him, [not what he himself whimsically desires]. If all these conditions are met, the supplicant should have no doubt that the request will be granted, although it be at a later time.

Detailed Answer

Before venturing to answer the question, the meaning of du’a and the reason for its necessity from the perspective of the Qur`an will be examined briefly.

The necessity of supplication is not an issue confined to Islam; it was also a given among the religions of the ancient prophets, and thus they informed their people regarding this issue. Moreover, there are many instances where the supplications of the ancient prophets have been recorded, one of which is Ibrahim’s (ع) supplication and its acceptance recounted in Surat Ibrahim, verse 37. Another instance is Musa’ supplication related in Surat Taha, verses 25-28. Allah (awj) in many verses exhorts the believers to supplicate Him (See, among others 2:186 and 40:60).

The literal meaning of du’a (supplication) is “calling”, “asking a request”, and “pleading for help.” Although in some contexts it denotes merely “calling.”

In its religious usage however, it refers to asking a favour from Allah, the Exalted. The word du’a and its derivatives that appear in the Qur`an hold approximately thirteen different meanings, some of which are: “calling”, “supplicating”, “asking Allah”, “hollering for someone”, “to invite to a cause or to someone”, “pleading for help”, “worship”, etc.

From some verses and ahadith, it can be inferred that supplication is a form of worship of Allah (awj). Furthermore, in some ahadith, we come across phrases like “Supplication is the core of worship.” In this light, it becomes clear that supplication, like all other forms of worship, has certain positive and negative conditions.

In other words, in order for a supplication to be valid and complete and therefore conducive to Divine proximity, the supplicant must furnish certain prerequisites and conform to certain manners and pay heed to certain obstacles. It is after realizing these conditions that it becomes clear why some supplications are not accepted. For Allah (awj) is most wise and knowledgeable and, as such, all His actions are based on wise and reasonable grounds, and thus His granting a request is contingent on whether or not it is conducive to the well-being of the supplicant.

To better understand this; let us imagine a generous and benevolent individual who tells people that he will grant any request that is made to him. Now, if someone approaches him and asks him for something that is detrimental to the his own well-being or something that will entail his certain destruction-wrongly thinking that it is advantageous to him-in such a case, it is obvious that the appropriate response on the part of the generous and benevolent individual should be the rejection of the request. On the contrary, to grant the request in question would be an act of oppression against the requester [in spite of the latter’s feelings]. And it should be noted that most of the requests that human beings make to Allah (awj) are harmful for and disadvantageous to them.

This has been expressed in a sacred hadith; it reads, “There are those amongst My servants for whom only wealth is suitable [as opposed to

poverty], and were I to consign them to anything else, they would have certainly perished. And indeed there are those amongst my servants for whom only poverty is suitable, and were I to consign them to anything else, they would have indeed perished.”1

At this point, a question might arise in the reader’s mind: Considering the fact that Allah (awj) knows what is good for us better than anyone else and that He will carry out what He wishes, so what need is there for supplication, to request something from Allah (awj)? In reply, it suffices to say that some of the Divine existential decrees (muqaddarat) are contingent on the supplication of the servant. That is, if the servant supplicates, that will be grounds on which the Divine will would allow the bestowal of the request, and if the servant does not supplicate, that ground would be lacking, and hence the request would not be granted.

For instance, if one beseeches Allah (awj) to grant him eternal life, Allah (awj) will not accept such supplication, for it contradicts the Divine will as made clear in the Qur`an (3:185); or if one asks Allah (awj) to prevent him from ever being in need of anyone else, such a request would also be denied. It has been narrated that one day Imam ‘Ali b. Abi Talib (ع) overheard someone telling his friend, “May Allah never afflict you with any tribulation or mishap.” On hearing this, Imam ‘Ali b. Abi Talib (ع) addressed the person and said, “You just asked Allah for your friend’s death.” That is, as long as one is alive, one will be afflicted with tribulations and hardships.

In commenting on a hadith, ‘Allama Majlisi forwards some justifications as to why some supplications are not accepted:

1. Allah’s (awj) promise to grant the requests made to Him is conditioned on whether they are in accord with His will, for Allah (awj) says, He will remove that for which you supplicated Him, if He wished (6:41).

2. What is meant by “replying” in the hadith is the concomitant meaning; that is, to hear the supplication of the servant. Allah (awj) accepts the supplication right away but postpones granting the supplicant’s request so that the latter would continue in his supplication, for the believer is the beloved of Allah (awj) and He loves to hear His beloved.

3. Allah (awj) grants only those requests that are to the advantage of the supplicant, for Allah (awj) is wise and as such does not jeopardize what is advantageous to His servant and conducive to his felicity in trying to meet the whimsical wishes of His servant which are in actuality detrimental to his well-being. Thus it becomes clear that when such a promise (to grant the requests of those who beseech Him) is made by a wise being, it must be understood as to pertain only to those requests that are to the supplicant’s advantage.2

In Usul al-Kafi, four possibilities have been provided regarding the meaning of “reply” [i.e. Allah’s reply to His servants’ supplications]:3

1. Allah (awj) grants the supplicant’s request right away;

2. Allah (awj) accepts the supplicant’s request but postpones granting it for some time, as He likes to hear the voice of the supplicant;

3. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by erasing the supplicant’s sins, placing it as compensation for his wrongs;

4. Allah (awj) accepts the supplication but fulfils it not by granting what the supplicant had asked for but by reserving it for the supplicant as provision for the hereafter.

In some cases Allah’s (awj) acceptance of the supplication is by way of bestowing on the supplicant several times more than what he had asked for in the hereafter as he was not aware of what was really in his good, and so when he beholds what bounties Allah (awj) has granted him in lieu of what he had asked for, he will wish that none of his requests had been granted and at that point he will confirm that his supplications have been fully accepted.4

Up to here, the meaning of du’a and its importance have been illustrated. The conditions of the acceptance of supplication and why some supplications are not accepted were also analyzed. Now it is time to consider the question: under what circumstances are supplications accepted? Scholars of Islam and Qur`anic exegetes have, based on their understanding of the Qur`an and the ahadith, enumerated certain conditions for the supplication and the supplicant, which if observed would render the supplication effectual and thus the request would be granted.

In Du’aha Wa Tahlilat-i Qur`an, the author mentions seventeen conditions for supplication and the manners according to which it should be carried out, some of which are: knowledge of Allah (awj); the concordance of the supplicant’s heart and tongue; carrying out the obligatory duties and refraining from the forbidden acts; repentance; uttering the formula of blessings upon the Prophet and his household, etc.

Mulla Muhsin Fayd Kashani also provides ten conditions in Mahajjah al-Bayda’, in addition to the ten that he quotes from Ahmad ibn Fahd al-Hilli’s ‘Uddatul Da’i. They are, among others: determination in supplication; supplicating as a group; supplicating with a real devotion of the heart [and not perfunctorily]; relying solely on Allah (awj) in one’s needs, etc.

In the ahadith regarding the guaranteed acceptance of supplications, there are some phrases whose mention is not without benefit.

Imam Ja’far b. Muhammad as-Sadiq (ع) says, “Supplications are always behind veils that bar them from reaching the Divine Throne unless they are accompanied by blessings to the Prophet and his household.”5

It is narrated in another account that Imam Ja’far b. Muhammad as-Sadiq (ع) said, “Whenever any of you decides to supplicate his Lord, he should commence it by blessing the Prophet, for such a blessing is accepted before Allah and certainly Allah is not such that He would accept part of the supplication while rejecting the rest.”6

And yet in another narration, it is recommended that the supplicant bless the Prophet at the close of his supplication as well as at the commencement.

Imam Hasan b. ‘Ali al-Mujtaba (ع) says, “If a person is vigilant to prevent temptations and thoughts that are displeasing to Allah from entering

his heart, I will guarantee that he would be mustajab al-da’wah [i.e. that Allah will grant all his requests indiscriminately].7

Imam Ja’far b. Muhammad as-Sadiq (ع) has been related as having said, “Sever all ties of hope from other-than-Allah until it [i.e. your hope] relies on no other power but Allah, then supplicate, for then surely it will be accepted.”8

Also, it has been narrated that the supplication of the oppressed, who has no other refuge but Allah (awj), is certainly accepted.

Thus if the supplication is made in the tone of seeking help, the supplicant will not be repelled and his request will be granted. For, the Agent Who overlooks the affairs of the creatures and He Who grants the requests is perfect and beyond perfect, and His blessings are also perfect and beyond perfect, and so if the blessing is not manifest and does not affect the creatures, it is due to the defective capacity of the receptacle. Thus if the recipient be capable of receiving the blessings, which gush forth from an endless reservoir that never shows any sign of scarcity, the infinitely abundant and rich mines of Divine grace will pour down on him.

Hence, it has been said that human affairs are of three types: one type are those which are willed by Allah without any need for supplication, in which case whether or not the recipient supplicates, he will receive what has been allocated for him; the next type are those which will not be willed by Allah (awj) regardless of whether or not the individual supplicates, in which case even if the individual supplicates his request would not be granted; the third group are those which Allah (awj) wills, provided the beneficiary supplicates, and as such Allah (awj) will not will it without the beneficiary’s supplication.

In the latter case, Allah’s (awj) granting the request is contingent on the supplication of the beneficiary, and as the human being is ignorant of the advantageousness or disadvantageousness of what he desires, he must not fail to supplicate for all he wants. Although, he must not be disappointed if it is not granted, for he should know that it was not to his benefit.

Moreover, as mentioned earlier, supplication is a form of worship, rather it is of the best forms of worship, and as such, is very effective in gaining proximity to Allah (awj), which is of the most valuable achievements that can be sought through worship [and thus the supplicant should not be so much concerned as to whether his request is granted or not].

After raising one’s hands in supplication, it is recommended, according to the ahadith and the traditions of the Infallibles (ع), that he rub his hands on his face, for Allah’s (awj) grace has replied to those hands [although it might appear that the supplicant’s request has not been granted]. The hands which have been extended toward Allah (awj) in supplication will definitely be blessed and so the supplicant will not terminate his supplication empty handed, and the hands that have been blessed by Allah (awj) are sacred. Thus, it is recommended that the supplicant rub his hands on his face.

Notes

1. al-Kafi, vol. 2, pg. 352:

وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لاَ يُصْلِحُهُ إِلاَّ الْغِنَى وَلَوْ صَرَّفْتَهُ إِلى غَيْرَ ذٌلِكَ لَهَلَكَ، وَإِنَّ مِنْ عِبَادِيَ الْمُؤْمِنِينَ مَنْ لاَ يُصْلِحُهُ إِلاَّ الْفَقْرَ وَلَوْ صَرَّفْتَهُ إِلى غَيْرَ ذٌلِكَ لَهَلَكَ.

2. Mir’at al-’Uqul, vol. 12 pg. 19-20

3. al-Kafi, vol. 1, pg. 330

4. Mir’at al-’Uqul, vol. 12 pg. 1-5

5. al-Kafi, vol. 2, pg. 491

6. Amali, Shaykh Saduq, vol. 1, pg. 157

7. al-Kafi, vol. 2, pg. 67

8. Bihar al-Anwar, vol. 72, pg. 107

Question 39: Sin: Reality, effect on Soul and Psyche

Question: What is the reality of sin and how does it affect the soul and psyche of the human being?

Sin-the ‘Arabic equivalents of which are ithm and ‘isyan-signifies disobeying the injunctions of the Lord and the failure to comply with His wishes. In other words, the committing of an action which is displeasing to the Lord, the Creator, (due to the harm it entails) or to avoid an action that has been obligated by Him (due to the benefit it entails). Hence, sin is contradictory to the spirit of obedience.

In essence, the sinner has deposed the rightful king of his faculties-in wit, reason-and has supplanted it with desire and anger, which should be in the service of reason. When desire and anger have taken power as the rulers of the soul, they will be the sinner’s beloved. Thus, whatever, he wishes to do must be pleasing either to desire or to anger, and it is for this reason that he commits sin.

Brief Answer

The above question must be answered in four parts.

The Reality of Sin

Sin, which in ‘Arabic is referred to as ithm and ‘isyan, means to disobey the order of the Master and to slip in complying with His wishes. The sinful individual, in lieu of following the dictates of reason, obeys his desire and anger, which means that he may commit any sin imaginable, which if he does, he has actually betrayed himself. Sin is the snare of Satan. The inner reality of sin is fire while on the outside it deceives the individual by a fleeting sense of pleasure and lust, in temptation of which the oblivious human being incurs Divine chastisement.

The Effects of Sin

Sin entails harmful consequences for the individual as well as for society at large. Its consequences for the individual are, among others: the darkening and hardening of one’s heart; depriving the sinner of knowledge of the Divine secrets and gnosis; the transformation of the heart into a niche for Satan; being barred from self-knowledge; relinquishing the pleasure of Divine conversation; the invalidation of the sinner’s worship; leading the sinner to denying the hereafter and Allah’s (awj) reward and punishment.

The social repercussions of sin consist of the decadence and retrogression of the sinful society, although it might appear as though it is headed in the direction of progress. For, in reality, such a society is drawing near to its extinction due to neglecting human and moral values.

The Cause of Sin

Religious authorities arraign ignorance and obliviousness as the main causes for sin. The most effective tactic of an enemy and its first means of infiltration is to distract its opposing party. Ignorance is the fountainhead of corruption-ignorance of the existential values of humanity, of the valuable results of sexual purity (‘iffah), of the effects of sin, etc.

The Way of Salvation

Several ways can be enumerated here:

1. Repentance (which is returning to Allah (awj) with the resolute intention of abstaining from sin and which encompasses a multitude of grades) and pleading for forgiveness.

2. Reminding oneself of one’s sins.

3. The remembrance of Allah (awj).

4. A resolved will [to remain on the straight path].

Thus, after the clarification of the meaning of sin and the other related issues, attributing sin to Allah (awj) becomes meaningless. The issues of guidance, being led astray, and the variations in the natures of human beings in creation will be dealt with separately.

Detailed Answer

Sin: The Snare of Satan

In the ahadith related from the Ahlul Bayt (ع), material attachments and sins are described as snares of Satan. That is, sins are traps with which Satan hunts human beings and ropes with which he enthrals them. Of course these ropes are multitudinous, colourful, and come in different sizes. Satan lures every person in a special way. Some he entraps with wealth, some with positions of power, and others by exploiting their sexual drive.

The flames of Hell are intertwined with sinful and lustful pleasures; that is, the interior of the snare is fire and the exterior is pleasure, and the human being falls in the trap in the vain attempt to reach the apparent pleasures.1

The Consequences of Sin

The consequences of sin can be divided into those that befall the individual and those that pertain to society. The consequences of sin for the individual are:

1. It contaminates and pollutes the soul. The sinner neither enjoys a beneficial sleep in which he would attain any knowledge in the form of a truthful dream, neither does he acquire any gnosis in his waking life, nor does he find the opportunity to benefit others by teaching them something useful to them. Therefore, if the soul-the soul which Allah (awj) designated as the recipient of Divine revelation and by which He swears in His book-is darkened, many secrets would be withheld from it. If it is said that the spiritual journeyer should be reticent and careful of what he eats, it is so that he would be able to hear the Divine afflatus, for if one desires to hear the inner voice, he must himself keep quiet.

2. When one pledges allegiance to Satan, submitting to his temptations, his heart gradually metamorphoses into the dwelling of Satan, becoming his host; and this is a reality expressed by the Qur`an.2 The heart of a liar is the abode of Satan. But he who is honest in his knowledge and is also faithful in the financial trusts that are made to him, the heart of such an individual is too pure to host Satan.

3. Sin is a veil that prevents self-knowledge. The human being forgets Allah (awj) as a result of his sins and this forgetting of Allah (awj) obstructs the acquisition of self-knowledge.3 When one capitulates to corruption, he has forfeited his life eternally and has enthralled himself, after which

nothing, not even the flames of Hell, can emancipate, for although fire has the potency to melt metal, but if the metal is fiery, that is to say if it is fire solidified, then nothing can melt it.

4. Another entailment of sin is that the sinner is deprived from enjoying the pleasures of worship, and so he always wishes that he could enjoy his worship, but due to his sins and hardheartedness, he has extirpated the capacity of his heart [for such spiritual joys]. Shaykh as-Saduq narrates in his valuable work al-Tawhid that the eighth Imam, ‘Ali b. Musa al-Rida (ع) was on one occasion asked, “Why is Allah veiled?” in whose response, the Imam said, “He is not veiled. That you do not see Him is due to the excess of your sins, which like a veil, blinds your heart to witnessing [Allah].”4

5. In the corpus of ahadith, the topic of the veiling of sins is abundantly treated. For instance, in one hadith, the Prophet (ص) is narrated as having said, “When one commits a sin, a black speck appears on his heart. If he disowns it and repents, his heart will be purified. But if he repeats the sin, the spot spreads, until it overtakes the entire heart.”5

6. In another hadith, he is recorded as having said, “The excess of sins destroys the heart.”

7. Imam Ja’far b. Muhammad as-Sadiq (ع) says, “There is nothing more destructive to the heart than sin. Sin affects the heart and eventually overwhelms it.”6

8. Another hadith related from the latter reads, “I advise you to be pious, to abstain from sin, and to be diligent in the course of worship. Be aware; worship without abstaining from sin is sterile.”7

9. A Prophetic hadith addressed to Abu Dharr reads, “O Abu Dharr, the crux of religion is abstaining from sin and the secret of religion is obedience to Allah. Beware that should you pray to the extent that your back bends like a bow and fast until you are as thin as an arrow-such worship would not avail you unless it is coupled with abstaining from sin. O Abu Dharr, those who have relinquished the forbidden pleasures of this world and have taken up ascetic lives, they are indeed the friends of Allah.”8

10. The Denial of the Hereafter. Sin obstructs the knowledge of the hereafter from taking effect. That is, it is possible that one be certain of the hereafter, but that certainty be buried under multitudinous layers of lustful pollutions, such as that would render that certainty futile.9

In Surat al-Mutaffifin, the Qur`an mentions those who utterly deny the hereafter, then it says, “Woe to deniers on that day, who deny the day of retribution; and none denies it except every sinful transgressor. When Our signs are recited to him, he says,

‘Myths of the ancients.’ No indeed their hearts have been sullied by what they have been earning. 10 ”

It can be clearly inferred from these verses that sin ruins the lustre of the heart, such that spiritual truths are not reflected in that originally Divine mirror. Otherwise, the signs of the Truth, especially in regard to the Origin and the Destination are clear and obvious.

The Social Effects of Sin

Sin leads to social decadence and the increase of crime. It hinders even the activities of the effective individuals of society due to the far-reaching consequences of sin, thus obstructing the progress of that society.

The Cause of Sin: Ignorance and Obliviousness

The most effective of weapons of an enemy and the quickest way for the enemy to infiltrate is by heedlessness. If Satan succeeds in making human being heedless, then there is no need for him to make the extra effort of deceiving the human being by compound ignorance. If by Satan’s temptations, the righteous thought is effaced from one’s mind, Satan will be at ease. Ignorance is the fountainhead of the spreading of corruption.

The verses pertaining to the story of Yusuf (ع) illustrate that sinful love and sexual perversion stem from ignorance: ignorance of the existential values of humanity, of the valuable results of sexual purity and moderation, of the repercussions of sin and ultimately ignorance of the injunctions of Allah (awj).

The Way of Redemption from Sin

Several methods may be mentioned for extrication from sin:

1. Repentance and pleading for forgiveness. Tawbah (repentance) literally means “to return.” When a servant returns to his master, it is said that he has done tawbah. The Most Sacred Essence in the Qur`an exhorts all believers to repent.

2. Remembering One’s Sins.

3. The Remembrance of Allah (awj).

4. The Human Will Factor.

Notes

1. Nahjul Balaghah, Sermon 176:

...إِنَّ النَّارَ حُفََّتْ بِالشَّهَوَاتِ...

2. Surat al-Shu’ara’ (26), Verse 221-222:

 هَلْ أُنَبِّئُكُمْ عَلَى مَنْ تَنَزَّلُ الشَّيَاطِينُ. تَنَزَّلُ عَلَى كُلِّ أَفَّاكٍ أَثِيمٍ

3. Surat al-Mujadilah (58), Verse 19:

 إِسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنْسَاهُمْ ذِكْرَ اللٌّهِ أُوْلٌئِكَ حِزْبُ الشَّيْطَانِ أَلاَ إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ

4. al-Tawhid, pg. 252:

... إِنَّ الإِحْتِجَابَ عَنِ الْخَلْقِ لِکَثْرَةِ ذُنُوبِهِمْ« فَأَمَّا هُوَ فَلاَ يُخْفَی عَلَيْهِ خَافِيَةٌ فِي آنَاءِ اللَّيْلِ وَ النَّهَارِ.

5. Tafsir al-Qurtubi, vol. 19, pg. 259:

عَنْ رَسُولِ اللٌّهِ ( ص) قَالَ: إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيْئَةً نَكَتَتْ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ، فَإِذَا هُوَ نَزَعَ وَاسْتَغْفَرَ اللهَ وَتَابَ، صُقِلَ قَلْبُهُ، فَإِنْ عَادَ زِيْدَ فِيهاَ، حَتّى تَعْلُوْ عَلى قَلْبِهِ.

6. al-Kafi, vol. 2, pg. 268 and pg. 271:

عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) قَالَ: كَانَ أَبِي ( ع) يَقُولُ: مَا مِنْ شَيْءٍ أَفْسَدُ لِلْقَلْبِ مِنْ خَطِيئَةٍ، إِنَّ الْقَلْبَ لَيُوَاقِعُ الْخَطِيْئَةَ فَمَا تَزَالُ بِهِ حَتّى تَغْلِبُ عَلَيْهِ فَيَصِيْرُ أَعْلاَهُ أَسْفَلَهُ.

7. al-Kafi, vol. 2, pg. 78:

قُلْتُ لِأَبِِي عَبْدِ اللٌّهِ ( ع) أَوْصِنِي، قَالَ أُوْصِيْكَ بِتَقْوى اللٌّهِ وَالْوَرَعِ وَالاِجْتِهَادِ وَاعْلَمْ أَنَّهُ لاَ يَنْفَعُ اِجْتِهَادٌ لاَ وَرَعَ فِيهِ.

8. Bihar al-Anwar, vol. 74, pg. 86-87:

يَا أَبَا ذَرٍّ أَصْلُ الدِّينِ الْوَرَعُ وَ رَأْسُهُ الطَّاعَةُ يَا أَبَا ذَرٍّ كُنْ وَرِعاً تَكُنْ أَعْبَدَ النَّاسِ وَ خَيْرُ دِينِكُمُ الْوَرَعُ يَا أَبَا ذَرٍّ فَضْلُ الْعِلْمِ خَيْرٌ مِنْ فَضْلِ الْعِبَادَةِ وَ اعْلَمْ أَنَّكُمْ لَوْ صَلَّيْتُمْ حَتَّى تَكُونُوا كَالْحَنَايَا وَ صُمْتُمْ حَتَّى تَكُونُوا كَالْأَوْتَارِ مَا يَنْفَعُكُمْ ذَلِكَ إِلاََّ بِوَرَعٍ يَا أَبَا ذَرٍّ إِنَّ أَهْلَ الْوَرَعِ وَ الزُّهْدِ فِي الدُّنْيَا هُمْ أَوْلِيَاءُ اللَّهِ حَقّا

9. Surat al-Jathiyah (45), Verse 23:

 أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلٌهَهُ هَوَاهُ وَأَضَلَّهُ اللٌّهُ عَلَى عِلْمٍ وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللٌّهِ أَفَلاَ تَذَكَّرُونَ

10. Surat al-Mutaffifin (83), Verses 10-14:

 وَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ. وَمَا يُكَذِّبُ بِهِ إلاَّ كُلُّ مُعْتَدٍ أَثِيمٍ. إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الأَوَّلِينَ. كَلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ

Question 40: Kiramah (Magnanimity): Stations and Meanings

Question: What is magnanimity (kiramah)? How can we become magnanimous? In Allah’s (awj) view, what stations do the magnanimous hold?

Magnanimity means to be far away from lowliness. The soul of he who is pure from every low attribute is called magnanimous. Magnanimity is opposed to lowliness. To reach the highest peak of magnanimity, one must be equipped with piety, which is staying away from anything that leads to sin.

As the Commander of the Faithful, Imam ‘Ali b. Abi Talib (ع) has said, “He who is pious will achieve what he desires and Allah will make him to dwell in the house of magnanimity; the house that is Allah’s alone. Its ceiling is the Throne of The Lord; its brightness comes from Divine Beauty; angels and the friends and companions of prophets frequent this house.”

Brief Answer

Detailed Answer

Magnanimity means to be far away from lowliness. The soul of he who is pure from every low attribute is called magnanimous. Lowliness stands in opposition to magnanimity.

Magnanimity from the Infallibles’ Viewpoint

According to a saying of the Noble Prophet (ص), “The Almighty Allah is magnanimous and he likes magnanimity.”1

As Imam ‘Ali b. Abi Talib (ع) has said:

1. “He who gives before he is asked to is magnanimous.”2

2. “The troubling times do not have an effect on the magnanimous person’s soul.”3

3. “The magnanimous person is he who stays away from what is forbidden of him and is free from all faults.”4

4. “The magnanimous person is disgusted with every thing that the low person takes pride in.”5

5. “The magnanimous person is he who uses his wealth to protect his honour but the low person protects his wealth with his honour.”6

6. “The person who fathoms the magnanimity and grandeur of the human spirit comes to see the entire world and all that is in it as being of little worth and consequence.”7

The opposition between magnanimity and lowliness has been clearly demonstrated by traditions of the noble Imams (ع). Magnanimity is an ethical value. It is one of the names of Allah (awj). In contrast, everything that distances man from Allah (awj) has its roots in lowliness. As the Noble prophet (ص) has said, “The love of the world is the root of every sin and the

start of every transgression.”8 The world has been named dunya because it is lesser than everything.9

When we pay attention to the fact that lowliness is in opposition to magnanimity and because the words dani, dina’at, and dunya are etymologically from the same root (d-n-y, “to be low”), we cannot seek magnanimity in the love of the world. This is because, as Imam ‘Ali b. Abi Talib (ع) has said, “The world makes man abased,”10 and magnanimity stands in opposition to abasement.

In order to reach the peaks of magnanimity we must arm ourselves with the weapons of piety and stay away from every kind of worldliness. As the Commander of the Faithful, Imam ‘Ali b. Abi Talib (ع) has said, “Magnanimity cannot come into existence without piety.”11

Allah (awj) says, “The most honourable amongst you with Allah is the most pious.”12

Imam ‘Ali b. Abi Talib (ع) says, “Honour is piety.”13 He has also stated, “Piety means to stay away from everything that causes one to sin.”14

He has also said, “Certainly fear of Allah is the medicine for your hearts; sight for the blindness of your spirits; the cure for the ailments of your bodies; the rectifier of the evils of your breasts; the purifier of the pollution of your minds; the light of the darkness of your eyes; the consolation for the fear of your hearts and the brightness for the gloom of your ignorance. Therefore, make obedience to Allah the way of your life and not only your outside covering.

Make it your inner habit instead of only an outer routine, subtle enough to enter your ribs through your heart; the guide for all your affairs; the watering place (on the Day of Judgment); the intercessor for the achievement of our aims; asylum for the day of your fears; the lamp of the interior of your graves; the company of your loneliness and deliverance from the troubles of your abodes.

Certainly, obedience to Allah is a protection against encircling calamities, expected dangers and the flames of burning fires. Therefore, whoever has fear of Allah, troubles remain away from him after having been near, affairs become sweet after their bitterness, waves (of trouble) recede from him after having crowded over him, difficulties become easy for him after occurring, generosity rains fast over him after there had been famine, mercy bends over him after it had been loath, the favours of Allah spring forth on him after they been dried and blessings descend over him in showers after being scarce.”15

The Noble Qur`an introduces man’s spirit as a noble being. If man becomes noble, he has transcended his natural being and found his original kernel. Because obedience to Allah (awj) is in accordance with the kernel of man, disobedience and sin are secondary to him. Honour however is not like this, because it is in the nature of man. Allah (awj) says,

“We honoured man.”16

If man was created just from dust, honour and magnanimity would not be essential to him. Man however has both a principal and a secondary nature. His secondary nature returns to dust and his essence is related to Allah.

In the Noble Qur`an, Allah (awj) attributes the spirit to himself and the body to the earth.17 He doesn’t say I created man from dust and an immaterial spirit. Rather He says, I created man from dust then blew of My Spirit into him. Because man’s spirit pertains to the Allah the all-Noble and the all-Honourable, it therefore has a portion of honour. Thus the Spirit of Allah (awj) is no different from the spirit of nobility.

As Imam ‘Ali b. Abi Talib (ع) has said, “Allah has enjoined you to piety. He made it the extent of His happiness and His wish from His servants. Therefore, fear Allah in whose presence you stand and in whose hand is your will, and who sees all your actions and movements. If you hide something, He knows it, and if you show it He will record it. He uses honourable angels to record your actions. Neither do they forget to record what deserves to be written nor do they record what does not exist. You should remember that he who takes up piety, frees himself from mischief, flees darkness by means of the light of guidance, Allah places him in the way station of honour, the house that is reserved for Allah. Its roof is the throne of Allah. Its light is the illumination of Allah’s Greatness. Its pilgrims and friends are the angels and its inhabitants are the Divine Prophets.”18

Notes

1. Muntakhab Mizan al-Hikmah, no. 5493:

عَنْ رَسُولِ اللٌّهِ ( ص): إِنَّ اللٌّهَ کَرِيـمٌ يُحِبُّ الْکَرَمَ.

2. Ghurar al-Hikam, no. 1389:

عَنِ الإِمَامِ عَلِيٍّ ( ع): أَلْکَرِيـمُ مَنْ سَبَقَ نَوَالُِهُ سُؤَالَهُ.

3. Ibid., no. 1555:

اَلنَّفْسُ الْکَرِيـمَةُ لاَ تُؤَثِِّرُ فِيهِ الْنَکَبَاتُ.

4. Ibid., no. 1565:

اََلْکَرِيـمُ مَنْ تَجَنَّْبَ الْمَحَارِمَ وَ تَنَـزََّهَ عَنِ الْعُيُوبِ.

5. Ibid. no. 1771:

أَلْکَرِيـمُ يزدجر عما يفتخر بِهِ الْلَئِيمُ.

6. Ibid. no 2159:

اَلْکَرِيـمُ مَنْ صَانَ عِرْضَهُ بِمَالِهِ، وَ اللَّئِيمُ مَنْ صَانَ مَالَهُِ بِعِرْضِهِ.

7. Ibid. no. 9130:

مَنْ کَرُمَتْ نَفْسَهُ صَغُرَتِ الدُّنْيَا فَي عَيْنِهِ.

8. Ibid., no. 2194:

حُبُّ الدُّنْيَا أَصْلُ کُلِّ مَعْصِيَةٍ وَ أَوَّلُ کُلِّ ذَنْبٍ.

9. Ibid., no. 2121:

إِنَّمَا سُمِّيَتِ الدُّنْيَا دُنْياً لأَنَّهَا أَدْنَـی مِنْ کُلْ شَيْءٍ...

10. Ibid., no. 2192:

الدُّنْيَا تَذِلُّ.

11. Nahjul Balaghah, short saying no. 113:

لاَ کَرَمَ کَالتَّقْوى.

12. Surat al-Hujurat (49), Verse 13:

13.  إِنَّ أَكْرَمَكُمْ عِنْدَ اللٌّهِ أَتْقَاكُمْ. إِنَّ اللٌّهَ عَلِيمٌ خَبِيرٌ

Ghurar al-Hikam, no. 6664:

لاَ عِزَّ کَالطَّاعَةِ.

14. Ibid., no. 6683:

التَّقْوَی أنْ يَتَّقِیْ الْمَرْءُ کُلّمَا يُؤْثِمُهُ.

15. Nahjul Balaghah, Sermon 192:

...فَإِنَّ تَقْوَى اللَّهِ دَوَاءُ دَاءِ قُلُوبِكُمْ وَ بَصَرُ عَمَى أَفْئِدَتِكُمْ وَ شِفَاءُ مَرَضِ أَجْسَادِكُمْ وَ صَلاَحُ فَسَادِ صُدُورِكُمْ وَ طُهُورُ دَنَسِ أَنْفُسِكُمْ وَ جِلاَءُ عَشَا أَبْصَارِكُمْ وَ أَمْنُ فَزَعِ جَأْشِكُمْ وَ ضِيَاءُ سَوَادِ ظُلْمَتِكُمْ فَاجْعَلُوا طَاعَةَ اللَّهِ شِعَاراً دُونَ دِثَارِكُمْ وَ دَخِيلًا دُونَ شِعَارِكُمْ وَ لَطِيفاً بَيْنَ أَضْلاَعِكُمْ وَ أَمِيراً فَوْقَ أُمُورِكُمْ وَ مَنْهَلًا لِحِينِ وُرُودِكُمْ وَ شَفِيعاً لِدَرَكِ طَلِبَتِكُمْ وَ جُنَّةً لِيَوْمِ فَزَعِكُمْ وَ مَصَابِيحَ لِبُطُونِ قُبُورِكُمْ وَ سَكَناً لِطُولِ وَحْشَتِكُمْ وَ نَفَساً لِكَرْبِ مَوَاطِنِكُمْ فَإِنَّ طَاعَةَ اللَّهِ حِرْزٌ مِنْ مَتَالِفَ مُكْتَنِفَةٍ وَ مَخَاوِفَ مُتَوَقَّعَةٍ وَ أُوَارِ نِيرَانٍ مُوقَدَةٍ فَمَنْ أَخَذَ بِالتَّقْوَى عَزَبَتْ عَنْهُ الشَّدَائِدُ بَعْدَ دُنُوِّهَا وَ احْلَوْلَتْ لَهُ الْأُمُورُ بَعْدَ مَرَارَتِهَا وَ انْفَرَجَتْ عَنْهُ الْأَمْوَاجُ بَعْدَ تَرَاكُمِهَا وَ أَسْهَلَتْ لَهُ الصِّعَابُ بَعْدَ إِنْصَابِهَا وَ هَطَلَتْ عَلَيْهِ الْكَرَامَةُ بَعْدَ قُحُوطِهَا. وَ تَحَدَّبَتْ عَلَيْهِ الرَّحْمَةُ بَعْدَ نُفُورِهَا وَ تَفَجَّرَتْ عَلَيْهِ النِّعَمُ بَعْدَ نُضُوبِهَا وَ وَبَلَتْ عَلَيْهِ الْبَرَكَةُ بَعْدَ إِرْذَاذِهَا...

16. Surat al-Isra` (17), Verse 70:

 وَلَقَدْ كَرَّمْنَا بَنِي آدَمَ...

17. Surat Sad (38), Verses 71-72:

 إِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي خَالِقٌ بَشَرًا مِنْ طِينٍ. فَإِذَا سَوَّيْتُهُ وَنَفَخْتُ فِيهِ مِنْ رُوحِي...

18. Nahjul Balaghah, sermon 183:

...وَ أَوْصَاكُمْ بِالتَّقْوَى وَ جَعَلَهَا مُنْتَهَى رِضَاهُ وَ حَاجَتَهُ مِنْ خَلْقِهِ فَاتَّقُوا اللَّهَ الَّذِي أَنْتُمْ بِعَيْنِهِ وَ نَوَاصِيكُمْ بِيَدِهِ وَ تَقَلُّبُكُمْ فِي قَبْضَتِهِ إِنْ أَسْرَرْتُمْ عَلِمَهُ وَ إِنْ أَعْلَنْتُمْ كَتَبَهُ قَدْ وَكَّلَ بِذَلِكَ حَفَظَةً كِرَاماً لاَ يُسْقِطُونَ حَقّاً وَ لاَ يُثْبِتُونَ بَاطِلًا وَ اعْلَمُوا أَنَّهُ مَنْ يَتَّقِ اللَّهَ يَجْعَلْ لَهُ مَخْرَجاً مِنَ الْفِتَنِ وَ نُوراً مِنَ الظُّلَمِ وَ يُخَلِّدْهُ فِيمَا اشْتَهَتْ نَفْسُهُ وَ يُنْزِلْهُ مَنْزِلَ الْكَرَامَةِ عِنْدَهُ فِي دَارٍ اصْطَنَعَهَا لِنَفْسِهِ ظِلُّهَا عَرْشُهُ وَ نُورُهَا بَهْجَتُهُ وَ زُوَّارُهَا مَلاَئِكَتُهُ وَ رُفَقَاؤُهَا رُسُلُه...