Some people are polluted with a variety of sins and they are still hopeful of Allah’s Mercy

Hope of Allah’s Mercy, at the same time as continuous wrongdoing and leaving duties, is actually deluding oneself and is an erroneous hope.

Imam ¯¡diq (a.s) was said: “Some people are polluted with a variety of sins and they are still hopeful of Allah’s Mercy. They continue wrongdoing until their death.” He (a.s) answered:

هَؤُلاءِ قَوْمٌ يَتَرَجَّحُونَ فِي الأمَانِيِّ، كَذِبُوا، لَيْسُوا بِرَاجِينَ، مَنْ رَجَا شَيْئاً طَلَبَهُ وَمَنْ خَافَ مِِْن شَيءٍ هَرَبَ مِنْهُ.

These are people who have fluctuating wishes. They are not really hopeful. One who is hopeful follows his hope, and one who is afraid of something escapes from it. 

Imam `Al¢ (a.s) says: 

سُكْرُ الغَفْلَةِ وَالغُرُورِ أبْعَدُ إفَاقَةً مِنْ سُكْرِ الخُمُورِ.

Recovering from intoxication of negligence is much harder than recovering from intoxication of wine. 

He also said:

إنَّ مِنَ الغِرَّةِ بِاللهِ أنْ يُصِرَّ العَبْدُ عَلَى المَعْصِيَةِ وَيَتَمَنَّى عَلَى اللهِ المَغْفِرَةَ.

Deluding by Allah’s Mercy is insistence on committing sins and still hoping Allah’s Forgiveness. 

The Messenger of Allah (s.a) told Ibn Mas’ud:

لاَ تَغْتَرَّنَّ بِاللهِ وَلا تَغْتَرَّنَّ بِصَلاحِكَ وَعِلْمِكَ وَعَمَلِكَ وَبِرِّكَ وَعِبَادَتِكَ.

Don’t get negligence of Allah and deceived by your own worship, knowledge, and good deeds. 

Stinginess

It is so obscene that humans benefit from all the material and spiritual blessings Allah has bestowed on them, but some of them do not donate part of their wealth and give no charity.

Human wealth that is gained by legal means is a divine trust from which he is allowed to spend according to his dignity and needs. Allah has ordered human to give his additional possessions away to the poor and the unfortunate. The human himself and everything he possesses are Allah’s Belonging and every belonging should be spent by its owner’s permission. If the servant spends the wealth based on his own whims, he should certainly expect the Owner’s punishment.

Excessive accumulation of wealth, which is possible only by stinginess and doing evil in business, is opposing Allah’s Will, a major sin, and a cause for unluckiness and hard heartedness. It also deprives human from Allah’s Mercy and brings about His chastisement in the Hereafter.

Meanness is an evil attribute and an obscene vice, which is criticized in the Holy Qur’¡n and the Prophet’s traditions. The Qur’¡nic verses and the traditions represent a stingy individual as an unthankful servant, which is doomed to punishment.

الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمْ اللَّهُ مِنْ فَضْلِهِ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا.

(Those) who hoard their wealth and enjoin avarice on others, and hide that which Allah has bestowed upon them of His bounty. For disbelievers, We prepare a shameful doom. (4:37)

The Messenger of Allah (s.a) stated:

حُرِّمَتِ الجَنَّةُ عَلَى المَنَّانِ وَالبَخِيلِ وَالقَتَّاتِ.

The Paradise is forbidden for the taleteller, the stingy, and one who obliges for others. 

Imam `Al¢ (a.s) heard someone saying: “The fault of a stingy is more excusable than the oppressor’s.” He (a.s) told him:

كَذِبْتَ! إنَّ الظَّالِمَ يَتُوبُ وَيَسْتَغْفِرُ اللهَ وَيَرُدُّ الظُّلاَمَةَ عَلَى أهْلِهَا. وَالشَّحِيحُ إذَا شَحََّ مَنَعَ الزَّكَاةَ وَالصَّدَقَةَ وَصِلَةَ الرَّحِمِ وَإقْرَاءَ الضَّيْفِ وَالنَّفَقَةَ فِي سَبِيلِ اللهِ وَأبْوَابَ البِرِّ. وَحَرَامٌ عَلَى الجَنَّةِ أنْ يَدْخُلَهَا شَحِيحٌ.

You are wrong. Because an oppressor can repent, ask for Allah’s forgiveness, and return people’s material rights. But when someone shows meanness he avoids alms giving, charity, hosting guests, and spending in Allah’s way. Paradise is forbidden for the stingy. 

The Messenger of Allah (s.a) stated:

خَصْلَتَانِ لا تَجْتَمِعَانِ فِي مُسْلِمٍ: البُخْلُ وَسُوءُ الخُلُقِ.

A Muslim does not have two attributes; meanness and bad temper. 

Imam ¯¡diq (a.s) said:

إنْ كَانَ الخَلَفُ مِنَ اللهِ عَزَّ وَجَلَّ حَقّاً، فَالبُخْلُ لِمَاذَا؟

If Allah truly substitutes for the property that is given away in His way, what is meanness for? 

Imam M£s¡ Ibn Ja’far (a.s) said:

اَلبَخِيلُ مَنْ بَخِلَ بِمَا افْتَرَضَ اللهُ عَلَيْهِ.

A stingy is the one who is mean in doing what Allah has obliged him to do. 

The Messenger of Allah (s.a) stated: 

السَّخِيُّ قَريبٌ مِِنَ اللهِ، قَرِيبٌ مِن الجَنَّةِ، قَريبٌ مِنَ النَّاسِ، بَعِيدٌ مِنَ النَّارِ، وَالبَخيلُ بَعيدٌ مِنَ اللهِ، بَعيدٌ مِنَ الجَنَّةِ، بَعيدٌ مِنَ النَّاسِ، قَريبٌ مِنَ النَّارِ.

A generous person is close to Allah, close to the people, and to the Paradise. But a stingy one is away from Allah, the people, and the Paradise.

Greed

Intense desire for wealth or property and gaining them more than one’s needs causes mental disorder for human. It makes human neglect Allah’s rules and moral bonds, and hence lose his humanity. The greedy individuals burn people’s properties and rights as fire, and possess their wealth unlawfully.

Remembering Allah and His chastisement in the Hereafter, observing moral codes, loving other people, and observing their rights keeps human from being polluted with greed for material wealth.

Allah has prepared a full array of blessings for humans. He has set some ways for them to obtain their definite sustenance through working and activities; hence He has guaranteed their sustenance. No one dies except that he eats the last mouthful Allah has set for him. What is the reason for being greedy then?

The Messenger of Allah (s.a) stated:

أغْنَى النَّاسِ مَنْ لَمْ يَكُنْ لِلحِرْصِ أسِيراً.

The most contented of the people is the one who is not a captive of greed. 

Also the Prophet (s.a) advised Imam `Al¢ (a.s):

يَا عَلِيُّ! أنْهَاكَ عَنْ ثَلاَثِ خِصَالٍ عِظَامٍ: الحَسَدُ وَالحِرْصُ وَالكَذِبُ.

I prohibit you from three obscene characters; jealousy, greed, and lying. 

Imam ¯¡diq (a.s) said:

لَمَّا هَبِطَ نُوحٌ عَلَيْهِ السَّلامُ مِنَ السَّفِينَةِ أتَاهُ إبْلِيسُ فَقَالَ لَهُ: مَا فِي الأرْضِ رَجُلٌ أعْظَمُ مِنَّةً عَلَيَّ مِنْكَ، دَعَوْتَ اللهَ عَلَى هَؤلاءِ الفُسَّاقِ فَأرَحْتَنِي مِنْهُمْ. ألاَ أُعَلِّمُكَ خِصْلَتَيْنِ: إيَّاكَ وَالحَسَدَ، فَهُوَ الَّذِي عَمِلَ بِي مَا عَمِلَ، وَإيَّاكَ وَالحِرْصَ فَهُوَ الَّذِي عَمِلَ بِآدَمَ مَا عَمِلَ.

When Noah (a.s) took off his ship, Satan came to him and said: ‘No one on the earth has done a greater favor for me than you; you asked chastisement for the wrongdoers from Allah and caused my comfort. I inform you of two characters; avoid envy that did what it did to me, and avoid greed that did what it did to Adam.’ 

Prophet Mu¦ammad (s.a) said:

A greedy person has seven major calamities: a thought that harms his body and has no use, a grief than is endless, a pain that accompanies him in his happiness and is not cured but with death, a fear that finally strikes him, a sadness that bitters his joy, a sin that brings about Allah’s punishment, except that He forgive him, a chastisement that cannot help it. 

Cupidity

Interest in what other people possess, wishing and asking for it, and stating that interest in a way that forces other people to give away their property is regarded as ‘cupidity’ by the scholars.

The fourth Imam, Imam Al-Sajj¡d (a.s) said: 

رَأيْتُ الخَيْرَ كُلَّهُ قَد اجْتَمَعَ فِي قَطْعِ الطَّمَعِ عَمَّا فِي أيْدِي النَّاسِ.

I see all goodness in avoiding cupidity for the wealth and position that others possess. 

Sa’dan asked Imam ¯¡diq (a.s): ‘What fixes belief in a servant’s heart?’ Imam (a.s) answered: ‘Piety and chastity.’ He asked again: ‘What detaches a servant’s belief?’ Imam replied: ‘cupidity.’ 

Imam Hadi (a.s), the tenth infallible Imam, stated:

الطَّمَعُ سَجِيَّةٌ سَيِّئَةٌ.

Cupidity is a very obscene quality. 

Imam ¯¡diq (a.s) said:

إذَا أرَدْتَ أنْ تَقَرَّ عَيْنُكَ وَتَنَالَ خَيْرَ الدُّنْيَا وَالآخِرَةِ فَاقْطَعِ الطَّمَعَ عَمَّا فِي أيْدِي النَّاسِ.

If you want to be happy and delighted and gain goodness in this world and the Last Day, do not long for what others have. 

Imam `Al¢ (a.s) stated:

مَنْ أرَادَ أنْ يَعِيشَ حُرّاً أيَّامَ حَيَاتِهِ فَلا يُسْكِنِ الطَّمَعَ قَلْبَهُ.

One who wants to live a free life should not place cupidity in his heart. 

Jealousy

One of the most obscene qualities of mankind is jealousy. Islamic scholars believe that jealousy is observing a blessing with someone and wish its removal! Jealousy is, in fact, discontent with Allah’s wise fate in giving blessings to other people. Proud, self-admiration, longing for mastery, and stinginess are factors that cause jealousy in human heart.

Imam ¯¡diq (a.s) stated:

إنَّ الحَسَدَ يَأكُلُ الإيمَانَ كَمَا تَأكُلُ النَّارُ الحَطَبَ.

Surely, jealousy removes belief as the fire burns wood. 

He also said:

آفَةُ الدِّينِ الحَسَدُ وَالعُجْبُ وَالفَخْرُ.

The plague for the belief is jealousy, self-admiration, and pride. 

Imam ¯¡diq has narrated:

The Prophet (s.a) has sought refuge to Allah from six things: suspicion, disbelief, proud, wrath, oppression, and jealousy. 

Imam ¯¡diq (a.s) said as well:

Moses was praying and talking to Allah when he saw a man under the shade of Allah’s Empyrean. He called: ‘O Lord! Who is this man Your Highest Heaven has shadowed him?’ He was replied: ‘This is one of those who was not jealous of what Allah has bestowed upon others.’ 

Loving Allah’s Enemies

Befriending Allah’s enemies is caused by an ill heart. Human should love goodness and Allah’s friends, and hate wickedness and the wrongdoers. If someone acts vice versa then, he is ill hearted. He should cure his illness with the Qur’¡nic verses; otherwise he should expect its consequences in this world and the Last World.

The holy Qur’¡n, the Prophet (s.a), and his disciples were hard to the disbelievers and kind to their religious brothers:

مُحَمَّدٌ رَسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ.

Mu¦ammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves. (48:29)

The holy Qur’¡n recommends the believers:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا عَدُوِّي وَعَدُوَّكُمْ أَوْلِيَاءَ تُلْقُونَ إِلَيْهِمْ بِالْمَوَدَّةِ وَقَدْ كَفَرُوا بِمَا جَاءَكُمْ مِنْ الْحَقِّ.

O believers, take not My enemy and your enemy for friends, offering them love, though they have disbelieved in the truth that has come to you. (60:1)

The Qur’¡n states in Al-Mujadila Chapter:

لا تَجِدُ قَوْمًا يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الآخِرِ يُوَادُّونَ مَنْ حَادَّ اللَّهَ وَرَسُولَهُ وَلَوْ كَانُوا آبَاءَهُمْ أَوْ أَبْنَاءَهُمْ أَوْ إِخْوَانَهُمْ أَوْ عَشِيرَتَهُمْ.

You shall not find any people who believe in Allah and the Last Day who are loving to anyone who opposes Allah and His Messenger, not though they were their fathers, or their sons, or their brothers, or their clan. (58:22)

Hypocrisy with Brotherhood-in-faith

Hypocrisy and double facedness with the religious brothers is so much disgusting and impure that the Dominant Allah, in His Qur’¡n, has considered the most severe chastisement and the worst place in the Hell for the hypocrites.

The Hypocrites are those who express their belief before the believers, but turn against them in their absence. The hypocrites are in constant relationship with the disbelievers to take the believers into trouble, and transfer their secrets to the disbelievers. The hypocrisy is an interminable disease that is impossible to cure.

The hypocrite’s belief in on his tongue and his disbelief is in his heart. His heart and mind are polluted, his morality poor, his thought satanic, and his personality is dangerous and freaky.

In addition to the Qur’¡nic verses that show hypocrite’s signs in various chapters, there are important traditions in the tradition books, some of which appear here:

Imam al-Ri¤¡ (a.s), in reply to Mu¦ammad Ibn Fu¤ayl, wrote about the hypocrites: 

إنَّ المُنَافِقِينَ يُخَادِعُونَ اللهَ وَهُوَ خَادِعُهُمْ... لَيْسُوا مِنْ عِتْرَةِ رَسُولِ اللهِ وَلَيْسُوا مِنَ المُؤْمِنِينَ وَلَيْسُوا مِنَ المُسْلِمِينَ، يُظْهِرُونَ الإيمَانَ وَيُسِرُّونَ الكُفْرَ وَالتَّكْذِيبَ، لَعَنَهُمُ اللهُ.

The double faced people who make duplicity in relation to Allah, the religion, the Prophet (s.a), and the Muslims are not considered among the Prophet’s disciples and the believers. They pretend to be believers and hide their disbelief and lying. May Allah curse them all! 

Imam ¯¡diq (a.s) said: 

مِنْ عَلامَاتِ النِّفَاقِ قَسَاوَةُ القَلْبِ وَجُمُودُ العَيْنِ وَالإصْرارُ عَلى الذَّنْبِ وَالحِرْصُ عَلَى الدُّنْيَا.

Among the signs of hypocrisy are: hardheartedness, inability to weep, insistence on sins, and too much longing for this world. 

The Messenger of Allah (s.a) stated:

One whose inside is not the same as his appearance is a hypocrite, regardless of his place, situation, and status. 

Doubtfulness about Acceptance of Supplications

This was explained in previous sections under mistrust and pessimism.

Postponing the Prayers

The prayer is a comprehensive worship and the most beautiful rite for expressing service and humility to the Lord of the worlds.

The Qur’¡nic verses and the traditions have revealed invaluable facts about the prayer. Prayer prohibits human from wrongdoing and the unlawful things. Establishing prayers is a sign of the believers. All the prophets (s.a) were establishers of prayer. The prophets recommended their family members to say prayers, too.

Observing all the prayers is an obligation. Prayer is among the religious rules, the cause of Allah’s content, and the Prophet’s manner. After acceptance of and insight into the religion, prayer is the core of Islam. Everything has a value, and the worth of the religion is prayer. Prayer is a major barrier against satanic inspirations. Prayer brings about descending of Allah’s Mercy. The dearest deed before Allah is prayer. It is the last recommendation of the Prophet (s.a) before his demise, and the light of his eyes. It closes the servant to Allah. Prayer is the pillar of the religion. Saying prayers while observing all its conditions leads to the forgiveness. The first deed that is observed by Allah in the Hereafter is prayer. The first thing, which is accounted for, is prayer. It removes proud from human heart. The prayer is accepted in case of piety, and being away from the sins.

The preference of prayer at the beginning of its time is like the preference of the Hereafter to this world, and it is better than wealth and children for the believer.

One who does not say prayers is away from Allah’s Mercy and the intercession of the mediators. He is a disbeliever and would be placed among the Christians and Jews in the Last Day. One who despises the prayer is ignored by Allah and His Prophet (s.a). Leaving, despising, or delaying the prayer holds back supplications.

Leaving Alms-giving

Doing good to the people and alms giving to the poor makes Allah content and brings about His Mercy and acceptance of supplications.

The Messenger of Allah (s.a) stated:

الصَّدَقَةُ تَمْنَعُ سَبْعِينَ نَوعاً مِنْ أنْوَاعِ البَلاءِ أهْوَنُهَا الجُذَامُ وَالبَرَصُ.

Alms giving avoids seventy kinds of calamities from human, the smallest of which are leprosy and aphesis. 

He also said:

شَافُوا مَرْضَاكُمْ بِالصَّدَقَةِ. وَالصَّدَقَةُ تُطِيلُ العُمُرَ وَتَزِيدُ فِي الرِّزْقِ.

Give alms and cure your patients with it. Giving alms surely removes illnesses and grief. It increases your goodness and your life. 

A Wonderful Story about Charity

’Abed, a pious man from Moses clan, implored Allah to grant him a child for thirty years, but his prayer was not answered. He went to the covenant of an Israelite prophet and said: ‘O prophet of Allah! Ask Allah to give me a child. I have asked this from Allah, but I have no child yet.’

That prophet prayed and then said: ‘O ‘Abed! My supplication for you was accepted. You will soon have a child. But Allah has inclined that your child’s wedding night would be the last night of his life.’

‘Abed came home and told the story to his wife. His wife said: ‘We asked Allah to grant us a child to relax with him, but when he reaches puberty he will suffer us. Nonetheless we should be happy with Allah’s fate.’ Her husband answered: ‘We are both old and unable. We might die in his puberty, so that we would not suffer from his death.’

After nine months, Allah endowed them with a cute son. They were troubled a lot for raising him until he reached youth and asked his parents to marry him with a decent wife. His parents neglected his request to be able to live with him more. Finally, they could not help arraigning a wedding for him. On the wedding night, they were waiting for their son’s fate to come and bring his death. The bride and groom spent that night safely and remained alive for a week. The parents delightfully went to their prophet and asked the reason. The prophet said: ‘It is a surprise! What I told you about your son was Allah’s revelation to me. We should see what your son has done that Allah has removed the misfortune from his fate.’ Then the trustee Gabriel descended and said: ‘Allah sends peace to you and says: Tell the son’s parents: Their son’s fate was what you told them, but the son did a good deed that changed his fate. He was eating on his wedding night when a poor old woman came to him and asked for food. The young man gave her his own special food. The old woman ate the food, which seemed pleasant to her. Then she raised her hands toward Me and said: ‘O Lord! Increases his lifetime!’ As the creator of the world, I added eighty years to the young man’s age, for the supplication of that woman. My servants should know that no one is a loser in dealing with Me and I destroy no one’s reward.’ 

Speaking Rudely

The speech power can bring great rewards for human via saying the truth and guiding people toward it, or solving their problems. It may also utter illogical and untrue things, and commit sins like backbiting, accusation, spreading rumors, and saying obscene utterances, and hence bring about doomed chastisement for human. Muslim notables have said:

The tongue’s weight is little, but its charge is great.

The Prophet of Islam (s.a) stated:

إنَّ أكْثَرَ خَطَايَا ابْنِ آدَمَ فِي لِسَانِهِ.

Most of human faults are surely caused by his tongue. 

Imam ¯¡diq (a.s) said: 

Among the signs of Satan interfering with human activities is that he is scurrilous; he is not afraid of what he says and what is said about him. 

Imam ¯¡diq (a.s) affirmed:

البِذَاءُ مِنَ الجَفَاءِ وَالجَفَاءُ فِي النَّارِ.

Abusive language is caused by untruth, and untruth is placed in the Fire. 

In some traditions we read:

مَنْ قَالَ فُحْشاً فِي أخِيهِ المُسْلِمِ رَفَعَ اللهُ مِنْ رِزْقِهِ البَرَكَةَ وَأوْكَلَهُ إلَى نَفْسِهِ.

If one uses abusive language about his religious brother, Allah would remove blessings from his sustenance, leave him to himself, and destroy his life facilities. 

اللَّهُمَّ اغْفِرْ لِىَ الذُّنُوبَ الَّتِى تُنْزِلُ البَلاءَ

O Allah, forgive me the sins which bring about tribulations!

Sins Causing Tribulations

Three sins cause descending of tribulations; 1. Inattention to the pleading of an afflicted, 2. Not helping the oppressed, 3. Abandoning enjoining good and forbidding evil.

Inattention to the pleading of an afflicted

Someone who is broke, has lost a dear one, or is afflicted by any other trouble pleads with his religious brothers for removing his grief. Human ethics and compassion necessitates hurrying to reduce the sorrow of such a person. Those who hear the pleading of a grief-stricken person but do not rise to help him are not only unbelievers but also inhuman. The Messenger of Allah (s.a) stated:

مَنْ أصْبَحَ لا يَهْتَمُّ بِأمُورِ المُسْلِمِينَ فَلَيْسَ بِمُسْلِمٍ.

One who spends the night without attempting to solve Muslims’ problems is not considered a Muslim. 

Attending to the Muslims’ affairs and giving help and support to them, especially to those who plead for help is the recommendation of the Almighty, His Prophet (s.a) and the infallible Imams (a.s). Imam ¯¡diq (a.s) said:

مَنْ نَفَّسَ عَنْ مُؤمِنٍ كُرْبَةً نَفَّسَ اللهُ عَنْهُ كُرَبَ الآخِرَةِ وَخَرَجَ مِنْ قَبْرِهِ وَهُوَ ثَلِجُ الفُؤادِ، وَمَنْ أطْعَمَهُ مِنْ جُوعٍ أطْعَمَهُ اللهُ مِنْ ثِمَارِ الجَنَّةِ، وَمَنْ سَقَاهُ شُرْبَةً سَقَاهُ اللهُ مِنَ الرَّحِيقِ المَخْتُومِ.

One who removes the grief of a believer Muslim Allah would remove his sorrow in the Last Day, raising him from the grave wile he is delightful. And one who removes a believer’s hunger Allah would feed him with heavenly fruits. One who satisfies a believer’s thirst Allah would grant him rahiq-i makhtum (a sealed intact drink). 

Imam ¯¡diq (a.s) stated: 

مَنْ أغَاثَ أخَاهُ المُؤمِنَ اللَّهْفَانَ اللَّهْثانَ عِنْدَ جَهْدِهِ فَنَفَّسَ كُرْبَتَهُ وَأعَانَهُ عَلَى نَجَاحِ حَاجَتِهِ كَتَبَ اللهُ عَزَّ وَجَلَّ لَهُ بِذَلِكَ ثِنْتَيْنِ وَسَبْعِينَ رَحْمَةً مِنَ اللهِ، يُعَجِّلُ لَهُ وَاحِدَةً يُصْلِحُ بِهَا أمْرَ مَعِيشَتِهِ وَيَدَّخِرُ لَهُ إحْدَى وَسَبْعِينَ رَحْمَةً لأفْزَاعِ يَوْمِ القِيَامَةِ وَأهْوَالِهِ.

Anyone who answers the pleading of his Muslim brother when he is thirsty and sorrowful, helping him to remove his sorrow and get his wish Allah records seventy two blessings for him. One of the blessings is given to him in this world for arranging his life, and saves the remaining seventy one blessings for his fear in the Last Day. 

Avoiding Helping the Oppressed

Helping the oppressed is so much important in Islam that Am¢r al-Mu’min¢n (a.s), in the last minutes of his life on the twenty third night of Ramadan, advised his sons Imam °asan and Imam °usayn (a.s): 

كُونَا لِلظَّالِمِ خَصْماً وَلِلمَظْلُومِ عَوناً.

Be the rivals of the oppressors and the aids of the oppressed. 

This is the best Islamic motto and a practical one against oppression and for the oppressed.

The Messenger of Allah (s.a) said: 

مَنْ أخَذَ لِلمَظْلُومِ مِنَ الظَّالِمِ كَانَ مَعِي فِي الجَنَّةِ مُصَاحِباً.

Anyone who regains the right of an oppressed person from an oppressor one would be my companion in Paradise. 

Imam `Al¢ (a.s) stated:

When you saw an oppressed person, help him against the oppressors. 

He also said:

أحْسَنُ العَدْلِ نُصْرَةُ المَظْلومِ.

The best act of justice is helping an oppressed individual. 

Imam ¯¡diq (a.s) stated:

مَا مِنْ مُؤمِنٍ يُعِينُ مُؤمِناً مَظْلُوماً إلاَّ كَانَ أفْضَلَ مِنْ صِيَامِ شَهْرٍ وَاعْتِكَافِهِ فِي المَسْجِدِ الحَرَامِ، وَمَا مِنْ مُؤمِنٍ يَنْصُرُ أخَاهُ وَهُوَ يَقْدِرُ عَلَى نُصْرَتِهِ إلاَّ وَنَصَرَهُ اللهُ فِي الدُّنْيَا وَالآخِرَةِ، وَمَا مِنْ مُؤمِنٍ يَخْذُلُ أخَاهُ وَهُوَ يَقْدِرُ عَلَى نُصْرَتِهِ إلاَّ خَذَلَهُ اللهُ فِي الدُّنْيَا والآخِرَةِ.

No faithful Muslim helps an oppressed one except that his help is preferred to a month of fasting and seclusion for worship in Masjid al-Haram (the Sacred Mosque in Mecca). No believer Muslim helps his religious brother while he is able to do so, except that Allah would help him in this world and in the Hereafter. And no believer Muslim leaves his religious brother while he can help that brother, except that Allah would leave him in the world and in the Hereafter. 

The Messenger of Allah (s.a) stated:

وَعِزَّتِي وَجَلالِي: لأنْتَقِمَنَّ مِنَ الظَّالِمِ فِي عَاجِلِهِ وَآجِلِهِ، وَلأنْتَقِمَنَّ مِمَّنْ رَأى مَظْلُوماً فَقَدِرَ أنْ يَنْصُرَهُ فَلَمْ يَنْصُرْهُ.

The Almighty Allah says: ‘By My Glory and Might that I would certainly take revenge on the oppressor, and surely I would take revenge on anyone who could help the oppressed and refused to do so.’ 

Abandoning Enjoining to Good and Forbidding Evil

Enjoining to Good and Forbidding Evil are two divine duties. Practicing these two duties is obligatory for anyone who has the necessary conditions; that is, he knows the good and the evil, and does good and avoids evil himself. Abandoning these two duties is a cardinal sin and brings about tribulations.

Enjoining to good and forbidding evil are two important axes of the religion for establishing which all the prophets (s.a), throughout history, were appointed to prophethood.

If these two tasks are discarded, the prophethood movement would stop, the religion would be annihilated, and negligence, corruption, and misguidance would spread everywhere. The cities would collapse and the people would perish.

The Almighty states in the Holy Qur’¡n:

وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنْكَرِ وَأُوْلَئِكَ هُمْ الْمُفْلِحُونَ.

And from among you there should be a party who invite to good and enjoin what is right and forbid the wrong, and these it is that shall be successful. (3/104)

وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنكَرِ.

And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil. (9/71)

The Messenger of Allah (s.a) stated:

لَتَأْمُرُنَّ بِالمَعْرُوفِ وَلَتَنْهُنَّ عَنِ المُنْكَرِ، أوْ لَيُسْتَعْمَلُنَّ عَلَيْكُمْ شِرَارُكُمْ فَيَدْعُوا خِيَارُكُمْ ولا يُسْتَجَابُ لَهُمْ.

You people should enjoin good and forbid evil, or else Allah would dominate the wicked ones on you, and your honest ones would pray, but their supplications would not be accepted. 

إيَّاكُمْ وَالجُلُوسَ فِي الطُّرُقَاتِ. قَالوا: يَا رَسُولَ اللهِ، مَا لَنَا مِنْ مَجَالِسِنَا بُدٌّ، نَتَحَدَّثُ فِيها. قَالَ: إذَا أبَيْتُمْ إلاَّ الجُلُوسَ فَاعْطُوا الطَّرِيقَ حَقَّهَا. قَالُوا: وَمَا حَقُّ الطَّرِيقِ يَا رَسُولَ اللهِ؟ قَالَ: غَضُّ البَصَرِ، وَكَفُّ الأذَى، وَرَدُّ السَّلاَم،ِ وَالأمْرُ بِالمَعْرُوفِ، وَالنَّهْيُ عَنِ المُنْكَرِ.

The Prophet (s.a) said:

Avoid blocking the people’s way by sitting on the road. People said: We cannot help it; we have no other place to talk. The Prophet (s.a) answered: If you cannot help it, you should observe the rights of the roads. The disciples asked: What are the rights of the road? He replied: Not looking at strange passing women, not annoying the passing people, answering people’s greetings, and enjoining to good and forbidding evil. 

Prophet Mu¦ammad (s.a) also said: 

كُلُّ كَلامِ ابْنِ آدَمَ عَلَيْهِ، لاَ لَهُ، إلاَّ أمْراً بِمَعْرُوفٍ، أوْ نَهياً عَنْ مُنْكَرٍ، أوْ ذِكْرَ اللهِ.

All the speeches of man are to his harm except his invocation to Allah and his enjoining good and forbidding evil. 

Imam al-B¡qir (a.s) stated: “Allah revealed to Prophet Shu’ayb (a.s): ‘I will chastise a hundred thousand people from your tribe; forty thousand of the evil doers and sixty thousand of the pious ones.’ Shu’ayb said: ‘O Lord! The wrongdoers should certainly be chastised, but why would You punish the pious ones too?’ The Almighty revealed to him: ‘The pious men were not well wishers to the wrongdoers, did not forbid them from evil doing, did not oppose them, and did not become wrathful to them because of My Wrath.’ 

A man from Khath’am tribe came to Prophet Mu¦ammad (s.a) and said: “O Prophet! Inform me of the best Islamic rite!” The Messenger (s.a) said: “Belief in Allah.” The man said: “What is the best act after that?” He was answered: “Observing the kinship ties.” The man asked again: “What is next?” The Prophet (s.a) responded: “Enjoining to good and forbidding evil.” The questioner asked again: “Which deed is more hated by Allah?” The Messenger said: “Polytheism, then cutting kinship ties, and then enjoining to evil and forbidding from good.” 

اللَّهُمَّ اغْفِرْ لِىَ كُلَّ ذَنْبٍ أَذْنَبْتُهُ وَكُلَّ خَطِيئَةٍ أَخْطَأْتُهَا

O Allah! Forgive me every sin I have committed and every mistake I have made!

When the attraction of wrongdoing is still not firm in human heart it causes occasional wrongdoing. The researchers call this wrongdoing zanb (sin). To them, khati’a (mistake) is the frequent committing of sins in all the times and places, and is the result of increasing attraction and stabilization of wrongdoing in human heart.

After asking forgiveness for all the sins that tear apart safeguards, bring down adversities, alter blessings, hold back supplications, and bring about tribulations, the beseecher human in Allah’s presence implores his Lord: “Forgive all my sins and mistakes I have done during my lifetime, either major or minor sins, intentional or unintentional ones, hidden or apparent, in childhood, adolescence or adulthood. No one can forgive all the sins except You, because You are the Merciful and the Generous One Who stated in Your Qur’¡n:

قُلْ يَا عِبَادِي الَّذِينَ أَسْرَفُوا عَلَى أَنْفُسِهِمْ لا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ.

‘Say: O my people who have been prodigal against yourselves, do not despair of Allah’s Mercy; surely Allah forgives sins altogether; surely He is the All-forgiving, the All-compassionate. (39/53)’

اَللَّهُمَّ إِنِّى أَتَقَرَّبُ إِلَيْكَ بِذِكْرِكَ

O Allah, verily I seek nearness to You through remembrance of You.

The Ruins of Remoteness

Human’s excessive belonging to material issues, to the extent that they become as a hard veil between him and his Lord, extreme inclination to sensual desires, being drowned in mere enjoyments, spending every minute of valuable life for gaining wealth, accompanying the negligent people, leaving goodness and charity, wastage of food, cloth, and property, inattention to the relatives and friends, negligence in doing obligatory deeds, committing unlawful acts, and lack of knowledge, are all signs of human residence in the ruins of remoteness from Allah.

This a ruin in which nothing is found but fraud, humbleness, devil hood, plunder, hypocrisy, lying, backbiting, slander, usury, betray, robbery, adultery, murder, proud, greed, stinginess, jealousy, hatred, enmity, wrath, and wrongdoing.

In this ruin, the treasure of humanity is seized by Satan, the precious life is wasted, human spiritual asset is spoiled, he is arrested by nihilism, ungratefulness, and disbelief, and entangled in permanent loss and misfortune.

The ruin is one in which the dealing is controlled by the Satan. Most people of this ruin are apparently humans, but animals in reality. They are engaged in useless acts, away from belief and reality, and stuck to whims and conjectures. Like a disbeliever’s grave, it is full of ornaments in appearance, but really full of severe chastisement.

It is a religious and logical obligation for the prisoner of ruins of remoteness to release himself from the material belongings and set out to the union country. By means of Allah’s remembrance, he can reach this union place of knowledge, virtues, trust, honesty, truth, serving, worship, compassion, piety, contentment, patience, reliance on Allah, perseverance, charity, and justice. In the country of union, he can taste the sweetness of nearness to Allah, be adorned with the divine ethics, and accompany the prophets (s.a), the truthful, and the martyrs.

The holy Qur’¡n comments on this informed and divine migration from all the evil to all the goodness:

وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا.

Whoso migrates for the cause of Allah will find much refuge and abundance in the earth, and whoso forsakes his home, a fugitive unto Allah and His messenger, and death overtakes him, his reward is then incumbent on Allah. Allah is ever Forgiving, Merciful. (4/100)

Remembrance

The researchers believe that in the phrase ‘through your remembrance’, ‘through’ has a causative meaning. So the sentence means: ‘O Allah! I seek nearness to You by means of Your remembrance.’

The Meanings of ‘Remembrance’

Three meanings are mentioned for the word remembrance. 1. Hearty attention to Allah, 2. The Qur’¡n, 3. The Prophet (s.a) and his Household (a.s).

Hearty Attention to the Almighty

Remembrance of Allah is contrary to negligence. A person negligent of his Creator is not afraid of wasting his lifetime, committing unlawful deeds, violating other people’s rights, being deprived of worship, gaining unlawful wealth, and getting entangled in misfortunes.

A person who remembers Allah, on the other hand, is quite aware that his Lord has sent the prophets (s.a), revealed the heavenly books for guiding His servants, and set the Paradise for virtues and the Hell for vices. Such a servant spends his life in worshipping Allah, serving other people, avoiding the unlawful things, observing people’s rights, being pious, acquiring knowledge, obtaining sustenance lawfully, solving Muslims’ problems, fulfilling their needs, and helping the poor, and in all his endeavors he only seeks Allah’s content.

This remembrance of Allah, which is an internal tendency, gives human power to do virtues and achieve Allah’s nearness and taste the sweetness of worshipping the Almighty and serving the people.

Prophet Jonah’s tribe who had neglected Allah got subject to Allah’s chastisement. But then they remembered Allah again by the guidance of a pious wise man. They got weepy, repented, ran away to the desert, and hence sent the thundering cloud of chastisement away. They reached Allah’s closeness and spent the rest of their lives worshipping and serving Allah. They also died to benefit from His Mercy and His Paradise in the Hereafter.

Those sinners who moved away from misguidance to righteousness ended well. They compensated for their dark past by worshipping. They could reach such a position by Allah’s remembrance. Their repentance from their previous wrongdoing got a model for others and completed Allah’s argument for everyone.

Eminent figures like Asiyah (the wife of Pharaoh), the people of the Cave (Ashab-e Kahf), Bohlul Nabbash, Horr Ibn Yaz¢d, and Fu¤ayl Ayyaz who have illuminated the history with their purified hearts, are among those who remembered Allah to save themselves from misfortune and Satan’s deceit. They moved from a humble position to the high place of Allah’s nearness and Mercy.

The Holy Qur’¡n

The Compassionate Allah has mentioned Qur’¡n as Zikr (remembrance) in various Qur’¡nic verses, such as:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ.

It is We who have sent down the Remembrance, and We watch over it. (15:9)

The holy Qur’¡n includes rules and teachings applying which guarantee human prosperity in this world and the Hereafter. It is a perfect Book to be modeled in life. Human would need nothing in his life except that he can find about it in Qur’¡n. Qur’¡n guides human to the best and the most permanent way and gives good tidings of generous reward to those who follow it. Hearty attention to Qur’¡n and deep pondering in its verses removes ignorance and brings about wisdom. Following the goodness and avoiding the evil mentions in the Qur’¡n causes salvation and greatness. Following the Qur’¡n adorns human with every virtue and prohibits him from every vice, immunizing him against the worldly and heavenly dangers. From the past knowledge to the future forecast, the healing of problems, and the arrangement of everything in life originates from Qur’¡n.

The Messenger of Allah (s.a) benefited from the holy Qur’¡n to make the best people in the history out of the most ignorant ones. He saved the pagan Arabs from the Hell and moved them to the Paradise of guidance and prosperity. The Prophet (s.a) stated:

فَإذا الْتَبَسَتْ عَلَيْكُمُ الفِتَنُ كَقِطَعِ اللَّيْلِ المُظْلِمِ فَعَلَيْكُمْ بِالقُرْآنِ؛ فَإنَّهُ شَافِعٌ مُشَفِّعٌ، وَمَاحِلٌ مُصَدِّقٌ، وَمَنْ جَعَلَهُ أمَامَهُ قَادَهُ إلَى الجَنَّةِ، وَمَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إلَى النَّارِ.

When the adversities made the issues ambiguous for you, as darkness of the night, follow Qur’¡n, because its intercession and its complaint are accepted. Anyone who follows Qur’¡n would be taken to the Paradise by it, and anyone who ignores Qur’¡n would be taken to the Hell by it. 

Imam Al-Sajj¡d (a.s) stated:

لَوْ مَاتَ مَنْ بَيْنَ المَشْرِقَيْنِ وَالمَغْرِبَيْنِ لَمَا اسْتَوْحَشْتُ بَعْدَ أنْ يَكُونَ القُرْآنُ مَعِي.

If the humans from East to West die altogether, I would not be fearful, as long as Qur’¡n is with me. 

It is true; for Imam Al-Sajj¡d (a.s) in whose spirit Qur’¡nic verses had realized, there remains no room for fear in solitude. Hence he observed Allah with his spiritual insight, his spirit was illuminated with ethical verses. He practiced the rules stated in verses precisely and sincerely. He was so familiar with verses about the Hereafter, as if he saw himself on top of the salvation peak.

Also Imam Zayn Al-Abidin (a.s) said:

آيَاتُ القُرْآنِ خَزَائِنُ: فَكُلَّمَا فَتَحْتَ خَزِينَةً يَنْبَغِي لَكَ أنْ تَنْظُرَ مَا فِيهَا.

Qur’¡nic verses are treasure sites; so when each site is opened you’d better ponder carefully in it. 

One who ponders in Qur’¡nic verses and observes spiritual meanings of them, and then practices Qur’¡nic orders and matches his behaviors to them, would gain power to seek Allah’s nearness. By cause of Qur’¡n, which is Allah’s remembrance, he will be placed in Allah’s nearness and will benefit from seeing His Magnificence forever.

The Prophet and His Household

Al-B¡qir Al-Olum (a.s), the fifth Imam, has narrated an important tradition that includes major issues and lofty meanings. The late Koleyni, in his Al-K¡f¢, has narrated this tradition as the opening to the chapter on excellence of Qur’¡n. Imam al-B¡qir (a.s), explaining about the verse:

إِنَّ الصَّلاةَ تَنْهَى عَنْ الْفَحْشَاءِ وَالْمُنْكَرِ، وَلَذِكْرُ اللَّهِ أَكْبَرُ.

Prayer forbids indecency and dishonor. Allah’s remembrance is greater. (29:45) 

He states:

وَنَحْنُ ذِكْرُ اللهِ، وَنَحْنُ أكْبَرُ.

And we are Allah’s remembrance, and we are greater. 

“Remembrance” for sure means the Prophet (s.a) and twelve infallible Imams, who are the successors of Prophet’s belief, morality, knowledge, and insight. They are expositors of Qur’¡n, transmitters of rules, protectors of religion, and Allah’s trustees among people. These twelve Imams are actual realization of Qur’¡n and human’s guides toward salvation and rescue in the world and the Hereafter. They are the reminders of reality, caches of knowledge, and realization of Allah’s attributes. Since infallible Imams are speakers of Qur’¡n, Imam al-B¡qir (a.s) stated:

We are Allah’s remembrance, and we are greater.

Human belief is not complete without accepting their guardianship and science. Without obedience to their orders, one’s morality would be corrupted. And without inclusion in their leadership his deeds would be insufficient. His world would be unorganized and his Last Day would be covered by Allah’s Wrath.

The Prophet of Islam (a.s), in the last moments of his life, told his nation: 

إنِّي تَارِكٌ فِيكُمُ الثَّقَلَيْنِ: كِتَابَ اللهِ وَعِتْرَتِي أهْلَ بَيْتِي، وَإنَّهُمَا لَنْ يَفْتَرِقَا حَتَّى يَرِدَا عَلَيَّ الحَوْضَ، مَا إنْ تَمَسَّكْتُمْ بِهِمَا لَنْ تَضِلُّوا بَعْدِي أبَداً. 

I will leave two invaluable things among you; Qur’¡n and my Household. These two would not be separated from each other to be presented to me beside the River in Paradise. If you resort to these two precious things, you would never go astray after me. 

It is important to note that purifying the heart from the vices and adorning it with divine meanings and names, as well as keeping these virtues from Satan’s assault, continuous presence before Allah, awareness of His existence in every minute of life, practicing every obligatory deed, and doing anything for the wellness of people, are all “remembrance” of Allah.

Some of the pious persons, as well as some traditions suggest that the word ‘remembrance’ in Qur’¡nic verses and traditions denotes interior realities and practical deeds. ‘Remembrance’ is, in fact, actualization of Qur’¡n, Prophet’s prophet hood, and Imams traditions. And there is no way to seek Allah’s pleasure, but through His remembrance. If we refresh Allah’s remembrance in our hearts, practice Qur’¡nic verses, and follow the Prophet and Imams (a.s) whole-heartedly, we can gain Allah’s favor and attain prosperity.

When human heart embraces divine meanings and names of Allah, the impact of these meanings on his soul, mind, heart, and all organs becomes evident. Then a hot and sweat affection occupies his heart, and he becomes an instance of:

أَشَدُّ حُبّاً لِلَّهِ.

(Those of faith) are overflowing in their love for Allah. (2:165)

One who reaches this position is regarded as

رِجَالٌ لا تُلْهِيهِمْ تِجَارَةٌ وَلا بَيْعٌ عَنْ ذِكْرِ اللَّهِ.

Men whom neither traffic nor merchandise can divert from the Remembrance of Allah. (24:37)

This is a comprehensive position for humans, which places them in Allah’s succession on the earth.

It is in this high position that human is safe from Satan’s fraud. Nothing can distract him from Allah. He would know, want, and find nothing above Allah.

The Imam of the believers, `Al¢ (a.s), stated heartily:

مَا رَأيْتُ شَيْئاً إلاَّ رَأيْتُ اللهَ قَبْلَهُ وَمَعَهُ وَبَعْدَهُ.

I saw nothing except that I saw Allah before it, with it, an after it. 

And trained by his divine insight and understanding, Sayyid Al-Shohada’, Imam Hossayn (a.s), who was in extreme thirst and hunger on ‘Ashura, surrounded by all calamities, beside seventy one of his martyred companions, and hearing the sound of weeping women and girls of the Household (a.s), put his bloody face on the earth, before his Beloved and said:

إلَهِي! رِضىً بِقَضَائِكَ وَصَبْراً عَلى بَلائِكَ وَتَسْلِيماً لأمْرِكَ، لا مَعْبُودَ لِي سِوَاكَ.

O Allah! I am happy with Your Wish, patient with Your examination, and surrendered to Your Order. There is no deity for me except You.

وَأَسْتَشْفِعُ بِكَ إِلَى نَفْسِكَ

I seek intercession from You with Yourself

This part of the valuable supplication denotes two facts. First, the supplicant has reached the peak of detachment from his Lord. Thus he ignores every worldly means and turns his heart to Allah and His Mercy. Because an intercessor should be one who is acceptable, and there is no doubt in acceptance of Allah’ intercession, the supplicant would seek intercession from Allah with Himself.

Second, he supplicant considers himself so much drenched in sins and disobedience that no intercession is beneficial for him, except the intercession of Allah himself, which saves him from wrongdoing, and releases him from the consequences of committing sins, and hence makes him subject to Allah’s Mercy. Therefore, the supplicant, with a broken heart says miserably:

وَأَسْتَشْفِعُ بِكَ إِلَى نَفْسِكَ...

I seek intercession from You with Yourself

The Meaning of Intercession

The insightful people know well the fact that intercession is a powerful person’s help to a weak one, who has a minimum of knowledge, belief, good deeds, and virtuous morality, but his weakness has caused his wrongdoing. His offence is not, of course, one that ha abolished his belief completely, but that has reduced his progress toward spiritual perfection, and deprived him from attaining Paradise. The Almighty has set the intercession position, out of Mercy, so that a powerful intercessor can help a sinner believer, by his own spirituality, save him from wrongdoing and the consequent chastisement in the Hereafter.

As a result, the intercession of the pious intercessors would not benefit the disbelievers, the polytheists, the hostile, and the hypocrites, as it is rightly mentioned in the Holy Qur’¡n:

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ (38) إِلاَّ أَصْحَابَ الْيَمِينِ (39) فِي جَنَّاتٍ يَتَسَاءَلُونَ (40) عَنْ الْمُجْرِمِينَ (41) مَا سَلَكَكُمْ فِي سَقَرَ (42) قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ (43) وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ (44) وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ (45) وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ (46) حَتَّى أَتَانَا الْيَقِينُ (47) فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ (48).

Every soul will be held in pledge for its deeds, except the Companions of the Right Hand. They will be in Gardens of Delight; they will question each other. And ask of the Sinners: ‘What led you into Hell-Fire?’ They will say: ‘We were not of those who prayed; nor were we of those who fed the indigent; but we used to talk vanities with vain talkers; and we used to deny the Day of Judgment, until there came to us the Hour that is certain.’ Then will no intercession of any intercessors profit them. (47:38-48)

Intercession-help of a powerful believer to a weak one who has still spiritual signs- is the last phase in the Day of Judgment, and prevents from being sent to Hell, or brings out from it. The reasons for effect of intercession are Allah’s embracing mercy, high position of intercessor, and the worth of the sinner believer .

The Conditions for Intercession

Based on the Qur’¡nic verses and the traditions of Prophet’s Household (a.s), one who is hopeful of intercession should possess belief and good deeds, to the extent necessary to be able to compensate for his faults via the divine Mercy in the world, and recompense his disability via intercession in the Hereafter, and reach Paradise. Or if he was sent to Hell for his burden of sins he can exit the Hell because of intercessions.

The intercessors of the World and Hereafter

The Qur’¡nic verses and traditions reveal that the intercessors, in this world and the next world, are belief, righteousness, repentance, Qur’¡n, prophets, Imams, martyrs, righteous believers, and theology scholars. As these intercessors save the disbelievers from ignorance and become believers in the world, in the Hereafter, too, they help the wrongdoers to compensate for their faulty deeds and are thus rescued.

Therefore, intercession has its own sphere in Islam. It is an Islamic principle whose denier is out of the sphere of Islam.

The Intercession of Belief

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ وَيَغْفِرْ لَكُمْ وَاللَّهُ غَفُورٌ رَحِيمٌ.

O believers! Fear Allah and believe in His Messenger, and He will give you a twofold portion of His Mercy, and He will appoint for you a light whereby you walk, and forgive you; Allah is All-Forgiving, All-Compassionate. (57:28)

The Intercession of Good deeds

وَعَدَ اللَّهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ.

To those who believe and do deeds of righteousness has Allah promised forgiveness and a great reward. (5:9)

The Intercession of Repentance

Mo’awiya Ibn Wahab says: “I heard Imam ¯¡diq saying: 

إذَا تَابَ العَبْدُ تَوبَةً نَصُوحاً أحَبَّهُ اللهُ وَسَتَرَ عَلَيْهِ... يُنْسِي مَلَكَيْهِ مَا كَانَا يَكْتُبَانِ عَلَيْهِ، وَيُوحِي إلَى جَوارِحِهِ وَإلَى بِقَاعِ الأرْضِ أنْ اكْتُمِي عَلَيْهِ ذُنُوبَهُ؛ فَيَلْقَى اللهَ عَزَّ وَجَلَّ حِينَ يَلْقَاهُ وَلَيْسَ شَيْءٌ يَشْهَدُ عَلَيْهِ بِشَيْءٍ مِنَ الذُّنُوبِ.

‘If a servant repents sincerely, Allah would love him and cover his faults in the world and the Hereafter.’ I asked Imam ¯¡diq (a.s): ‘How will Allah cover them?’ Imam (a.s) replied: ‘He will make the two angels, in charge of that servant, forget all about his sins they have recorded, and will reveal to his body organs to do so. So the servant would meet Allah while there is no record of his sins.’ 

The Intercession of Qur’¡n

The Messenger of Allah (s.a) stated: 

إذَا الْتَبَسَتْ عَلَيْكُمُ الفِتَنُ كَقِطَعِ اللَّيْلِ المُظْلِمِ فَعَلَيْكُمْ بِالقُرْآنِ؛ فَإنَّهُ شَافِعٌ مُشَفِّعٌ، وَمَاحِلٌ مُصَدِّقٌ.

When calamities surround you like the darkness of night seek refuge to Qur’¡n, for Qur’¡n is an intercessor whose intercession would be accepted. And it is a complainer whose complaint would be confirmed. 

Many traditions are mentioned in Bi¦¡r al-Anw¡r, Mahajjat Al-Bayza’, and other valuable tradition books to which the readers can refer.

وَأَسْألُكَ بِجُودِكَ أَن تُدْنِيَنِى مِن قُرْبِكَ

وَأَن تُوزِعَنِى شُكْرَكَ وَأَن تُلْهِمَنِى ذِكْرَكَ

And I ask You through Your Munificence, to bring me nearer to Your Mercy, to bless me with gratitude to You and to inspire me with Your remembrance.

The Commander of the Believers (s.a), in these divine phrases, asks Allah three positions belonging to His devotee servants; the nearness, the gratitude and the remembrance positions.

Obtaining these three positions is, undoubtedly, not possible but through Allah’s Munificence and His Mercy. If He benefit not the devotee servants with interest in and means for gaining these heavenly positions, and help not him in eliminating dark veils and reaching light ones, the servant would not reach the positions. That is why the supplicant asks His Munificence and Mercy, so that these attributes of Allah would realize in his life, thus helping him reach heavenly positions.

For getting a little of Allah’s Munificence and Mercy and their effect on human life, it is deserved to take a look at some phrases from the valuable ‘Arafa supplication of Imam °usayn (a.s), so that we will understand that by resorting to Allah’s Mercy and ignoring any other worldly sources, one can gain spiritual positions:

فَلَكَ الْحَمْدُ وَالشّكْرُ يَا مَنْ أَقَالَ عَثْرَتِي، وَنَفّسَ كُرْبَتِي، وَأَجَابَ دَعْوَتِي، وَسَتَرَ عَوْرَتِي، وَغَفَرَ ذُنُوبِي، وَبَلّغَنِي طَلِبَتِي، وَنَصَرَنِي عَلَى عَدُوّي، وَإِنْ أَعُدّ نِعَمَكَ وَمِنَنَكَ وَكَرَائِمَ مِنَحِكَ لا أُحْصِيهَا، يَا مَوْلايَ أَنْتَ الّذِي مَنَنْتَ، أَنْتَ الّذِي أَنْعَمْتَ،  أَنْتَ الّذِي أَحْسَنْتَ،  أَنْتَ الّذِي أَجْمَلْتَ،  أَنْتَ الّذِي أَفْضَلْتَ،  أَنْتَ الّذِي أَكْمَلْتَ،  أَنْتَ الّذِي رَزَقْتَ،  أَنْتَ الّذِي وَفّقْتَ،  أَنْتَ الّذِي أَعْطَيْتَ،  أَنْتَ الّذِي أَغْنَيْتَ،  أَنْتَ الّذِي أَقْنَيْتَ،  أَنْتَ الّذِي آوَيْتَ،  أَنْتَ الّذِي كَفَيْتَ،  أَنْتَ الّذِي هَدَيْتَ،  أَنْتَ الّذِي عَصَمْتَ،  أَنْتَ الّذِي سَتَرْتَ،  أَنْتَ الّذِي غَفَرْتَ،  أَنْتَ الّذِي أَقَلْتَ،  أَنْتَ الّذِي مَكّنْتَ،  أَنْتَ الّذِي أَعْزَزْتَ،  أَنْتَ الّذِي أَعَنْتَ،  أَنْتَ الّذِي عَضَدْتَ،  أَنْتَ الّذِي أَيّدْتَ،  أَنْتَ الّذِي نَصَرْتَ،  أَنْتَ الّذِي شَفَيْتَ،  أَنْتَ الّذِي عَافَيْتَ، أَنْتَ الّذِي أَكْرَمْتَ، تَبَارَكْتَ وَتَعَالَيْتَ، فَلَكَ الْحَمْدُ دَائِماً، وَلَكَ الشّكْرُ وَاصِباً أَبَداً.

Therefore, praise is for Thee, and also thankfulness. O He who overlooked my lapses, relieved me from anxiety and grief, gave answer to my call, covered up my shortcomings, exempted me from (the consequences of) my wrongdoing, let me have that which I asked for, helped me to get the better of my adversary, and (how many of) Thy bounties, favors and blessings, I asked for and got, cannot be counted. O my Lord-Master. Thou (it is) who: bestowed benefits, overwhelmed with bounties, granted favors, treated with kindness, gave more and more, brought to fullness, made available means of sustenance, rendered (things and events) convenient and useful, donated endowments, relieved from privation, imported, strength and influence, allowed to take refuge in Thy sanctuary; arranged supplies adequate to wants, showed the right path, watched over, covered up, cancelled penalty, made allowances, implanted fearlessness and fortitude, made a present of honor and glory, assisted by aid, strengthened by encouragement, lent a helping hand, gave occasion to succeed, restored to health, kept up well-being and welfare, gave respect and did favors. Thou gives blessings, and high rewards, so, praise is for Thee, for ever, thanks are for Thee, in unbroken succession, till eternity.  

It is worthy as well to review parts of Abu Hamza Thomali supplication, which was the prayer of Imam Zayn Al-Abidin (a.s) on Ramadan nights. It helps get a bit of Allah’s Munificence:

سَيّدِي أَنَا الصّغِيرُ الّذِي رَبّيْتَهُ وَأَنَا الْجَاهِلُ الّذِي عَلّمْتَهُ وَأَنَا الضَّالّ الّذِي هَدَيْتَهُ وَأَنَا الْوَضِيعُ الّذِي رَفَعْتَهُ وَأَنَا الْخَائِفُ الّذِي آمَنْتَهُ وَالْجَائِعُ الّذِي أَشْبَعْتَهُ وَالْعَطْشَانُ الّذِي أَرْوَيْتَهُ وَالْعَارِي الّذِي كَسَوْتَهُ وَالْفَقِيرُ الّذِي أَغْنَيْتَهُ وَالضّعِيفُ الّذِي قَوّيْتَهُ وَالذّلِيلُ الّذِي أَعْزَزْتَهُ وَالسّقِيمُ الّذِي شَفَيْتَهُ وَالسَّائِلُ الّذِي أَعْطَيْتَهُ وَالْمُذْنِبُ الّذِي سَتَرْتَهُ وَالْخَاطِئُ الّذِي أَقَلْتَهُ وَأَنَا الْقَلِيلُ الّذِي كَثّرْتَهُ وَالْمُسْتَضْعَفُ الّذِي نَصَرْتَهُ وَأَنَا الطّرِيدُ الّذِي آوَيْتَهُ. 

O my Master! I am the little that You have brought up And I am the ignorant that You have taught And I am the straying that You have guided And I am the humble that You have given rise And I am the afraid that You have given security And I am the hungry that You have satiated And I am the thirsty that You have watered And I am the naked that You have dressed And I am the poor that You have given affluence And I am the weak that You have strengthened And I am the lowly that You have given mighty And I am the ill that You have cured And I am the beggar that You have donated And I am the sinner that You have covered And I am the guilty that You have excused And I am the valueless that You have evaluated And I am the helpless that You have backed And I am the expelled that You have boarded.  

A devotee servant can thus reach Allah’s nearness by resorting to His Munificence and Mercy.

The Nearness Position

This is the last and the highest position of Allah’s devotee servants. Through Allah’s Munificence and Mercy, the servant avoids unlawful acts, continues doing good deeds, obeys Allah’s Messenger and his Household (a.s), accompanies Allah’s friends, and hence gradually reaches His nearness. Reaching nearness of Allah is surely possible for all servants through worshipping and obeying Him. When the servant attains nearness, his heart would be filled with the essence of belief, and everything other than Allah gets passing for him. Such a servant would be Allah’s successor on the earth, and would act godly, on his part, as is stated in a divine tradition:

عَبْدِي أطِعْنِي حَتَّى اَجْعَلَكَ مِثْلِي: تَقُلْ لِلْشَيْءِ ’كُنْ‘ فَيَكُونُ.

My servant! Obey Me so that I will set you an example of Myself, in terms of Power and Inclination. I say ‘Be!’ to something, and it becomes immediately, then you will say ‘Be!’ to something and it becomes immediately, too. 

Another Divine tradition reads:

أنَا مَلِكٌ حَيٌّ لا أمُوتُ أبَداً، عَبْدِي اَطِعْنِي اَجْعَلْكَ مَلِكاً حَيّاً لاَ تَمُوتُ أبَداً.

I am an alive King who never dies. Obey Me, My servant, so that I would set you, too, as an alive king who never dies. 

The insightful persons believe that the purpose of all worships, prayers, and obedience is reaching Allah’s nearness. If one does his worships, with all necessary conditions and with this same purpose, he would reach the high position of nearness, and his inclination would be lost in Allah’s Will. In his heart, there would remain nothing, but Allah’s Will, so he can do Godly deeds, if he wants.

When the servant moves toward his Lord through worship and obedience, he gets subject to Allah’s Mercy and Glorious names for each step forward. But His Mercy approaches the servant uniquely faster than the servant’s approach toward Him, hence we read in another Divine tradition:

مَنْ تَقَرَّبَ اِلَيَّ شِبْراً تَقَرَّبْتُ اِلَيْهِ ذِرَاعاً، وَمَنْ تَقَرَّبَ اِلَيَّ ذِرَاعاً تَقَرَّبْتُ اِلَيْهِ بَاعاً، وَمَنْ أتَانِي مَشْياً أتَيْتُ اِلَيْهِ هَرْوَلَةً.

When one approaches Me as far as a span I would approach him as far as a cubit, and if he walks to Me, I would run to him. 

Therefore the result of worship and obedience is nearness to Allah, and the position of Allah’s ‘favorite servants’ is considered as a high position in Qur’¡nic verses and the traditions. To the insightful people, all deeds and attributes of Allah’s favorite servants are transient, in comparison to Allah’s; their speech is a ray of His Divine Speech; and their will is as Allah’s Will. This view is based on significant Divine traditions narrated by the Prophet (s.a) and his Household (a.s), like the following:

اِنَّ اللهَ يَقُولُ: لاَ يَزَالُ عَبْدٌ يَتَقَرَّبُ اِلَيَّ بِالنَّوَافِلِ حَتَّى أُحِبَّهُ فَأكُونُ أنَا سَمْعَهُ الَّذِي يَسْمَعُ بِهِ وَبَصَرَهُ الَّذِي يُبْصِرُ بِهِ وَلِسَانَهُ الَّذِي يَنْطِقُ بِهِ وَقَلْبَهُ الَّذِي يَعْقِلُ بِهِ؛ فَإذَا دَعَانِي أجَبْتُهُ وإذَا سَألَنِي أعْطَيْتُهُ.

The Almighty says: My favorite servants seek nearness to Me through Nafila (recommended prayers) to the extent that I would love him. This way, I become his ear to hear, his eye to see, his tongue to talk, his heart to think, so that when he calls Me I would answer him, and when he requests Me I would grant him. 

The Prophet of Islam (s.a) stated:

كَلاَمُ المُتَّقِينَ بِمَنْزِلَةِ الوَحْيِ مِنَ السَّمَاءِ إذَا وُجِدَتْ كَلِمَةٌ عَلَى لِسَانِ بَعْضِهِمْ فَقِيلَ لَهُ: مَنْ حَدَّثَكَ بِهَذِهِ؟ فَيَقُولُ: حَدَّثَنِي قَلْبِي عَنْ فِكْرِي عَنْ سِرِّي عَنْ رَبِّي.

The speech of Allah’s pious servants has an equal stance as heavenly revelation. So when some of them speak they are asked: ‘Are you talking on behalf of someone?’ They would answer: ‘My heart talked to me from my mind, my mind from my inside, and my inside talked to me from my Lord.’ 

The highest such position belonged to the Prophet of Islam (s.a), so he said:

مَنْ رَآنِي فَقَد رَأى الحَقَّ.

One who sees me has undoubtedly seen the Truth. 

And he also stated:

لِي مَعَ اللهِ وَقْتٌ لاَ يَسَعُنِي فِيهِ مَلَكٌ مُقَرَّبٌ وَلاَ نَبِيٌّ مُرْسَلٌ.

There is a special time for me with Allah in which no favorite angel, or prophet is allowed. 

After the Prophet (s.a), the second nearest position to Allah is for Imam `Al¢ (a.s) who stated:

مَعْرِفَتِي بِالنُّورَانِيَّةِ مَعْرِفَةُ اللهِ.

Knowing me is possible through knowing Allah’s Light. 

Wonders of Favorite Servants

1. Hajj Sayyid `Al¢ Qazi

My great Fiqh wa Osul professor, the late Ayatollah Hajj Shaykh Abulfazl Najafi Khansari, was sick. Some months before his demise, I went to meet him and asked him to tell me any wonders he remembered of his late professor, the late Hajj Sayyid `Al¢ Qazi. He said: “One night, we went to Kufah mosque, along with the professor and some other students of him. We began worshipping besides him and beseeched the Almighty. Then we got ready to exit the mosque. Suddenly, a big and dangerous snake approached us. Everybody got frightened except our professor, who was always calm. With his usual tranquility, he turned to the snake and said: ‘Die!’ The snake remained still as a stick, and we went out of the mosque peacefully. After a while, a friend of us went back to see if the snake had died by the professor’s call. He struck the snake to find it dead and returned to us to head for Najaf. The professor turned to him and said: ‘The snake died with my command. It was not necessary for you to investigate about it.’”

2. Mirza ±¡hir Tonekaboni

Mirza ±¡hir Tonekaboni, a contemporary philosopher, said: “I came out of Sepahsalar school in Tehran’s Baharestan square and saw a sayyid man on the other side of the street. I recognized he was a previous classmate of mine, so I went to him to greet him. Then I took him to my room at the school. It was cold and I poured him a cup of tea. Then he asked me to go to Qom with him for pilgrimage. I told him that it was so difficult in such a cold night, but he still insisted until I accepted it. Suddenly he said this is Qom! I found myself in the holy shrine of Hazrat Ma’suma (s.a). I picked an object from there and put it in my pocket to assure of our presence there. After finishing our pilgrimage, he said this is Tehran! And I found ourselves sitting in my warm room in the school and that object was still with me.”

3. J¡bir Ja’fi

J¡bir Ja’fi was Imam al-B¡qir’s disciple and Imam ¯¡diq (a.s) knew him as his father’s companion in the world and the Hereafter. Some people went to him and asked his help for building a mosque. J¡bir said: “I won’t help in building a place in which a believer man falls down and dies!” The people left him while they regarded him both a stingy and a liar! They began building the mosque the next morning. On the evening though, the builder fell down the scaffold and died. The people then found out that J¡bir has not been stingy nor liar. 

‘Ala’ Ibn Sharik says: Husham Ibn Abdul Malik invited J¡bir Ja’fi and I accompanied him. On the way, we crossed a shepherd and his cattle. A sheep from his cattle bleated. J¡bir laughed at it. I asked him the reason and he said: “This sheep is telling its lamb to leave this district, because a wolf picked its lamb last year.” I was surprised and went to the shepherd to investigate about it. I asked him to sell me that lamb, but he refused and said: “The sheep once had the best milk, but didn’t have milk from last year, because a wolf took its lamb. This year it has a lamb and milk again.” Then we moved until we reached Kufah Bridge. There was a man there with a ruby ring. J¡bir took his ring to have a look at it and then throw it into the water of Forat river. The owner of the ring got very unhappy. Then J¡bir stretched his hand toward the water and water came to him, bringing the ring. J¡bir took the ring from the water and gave it to its owner! 

The Gratitude Position

This is a position for gaining which Allah’s favorite servants attempted a lot to reach. It is so high a position that few human beings can obtain it:

وَقَلِيلٌ مِنْ عِبَادِي الشَّكُورُ.

But few of My servants are grateful. (34:13)

The valuable narrator, the late Mullah Mohammad Al-B¡qir Majlesi says about the gratitude position:

الشُّكْرُ الإعْتِرَافُ بِالنِّعْمَةِ ظَاهِراً وَبَاطِناً وَمَعْرِفَةُ المُنْعِمِ وَصَرْفُهَا فِي مَا أمَرَ بِهِ.

Gratitude is acknowledging the blessings, and the Provider of the blessings, and spending our blessings in ways we are ordered. 

Imam ¯¡diq (a.s) stated:

شُكْرُ النِّعْمَةِ اجْتِنَابُ المَحَارِمِ.

Being grateful of Allah’s blessings is avoiding all that is unlawful. 

At the end of his sermon on ‘Ashura night, Imam °usayn (a.s) asked the Almighty:

فَاجْعَلْنَا مِنَ الشَّاكِرِينَ.

O Lord! Set us as Your grateful servants. 

Raghib Isfahani says: “Gratitude has three levels; hearty, verbal, and practical. Hearty gratitude is knowing the blessing as well as the Provider of the blessing. Verbal gratitude is confessing to the blessings. And practical gratitude is consuming the blessing in ways Allah has ordered.

Imam ¯¡diq (a.s) has narrated the following: 

إنَّ اللهَ عَزَّ وَجَلَّ أوْحَى اِلَى مُوسَى: يَا مُوسَى! إشْكُرْنِي حَقَّ شُكْرِي. فَقَالَ: يَا رَبِّ! وَكَيْفَ أشْكُرُكَ حَقَّ شُكْرِكَ وَلَيْسَ مِنْ شُكْرٍ الاَّ وَأنْتَ أنْعَمْتَ عَلَيَّ؟ قَالَ: يَا مُوسَى! الآنَ شَكَرْتَنِي حَيْثُ عَلِمْتَ أنَّ ذَلِكَ مِنِّي.

The Almighty revealed to Moses (a.s): O Moses! Be grateful to Me as I deserve it! Moses said: O Lord! How should I be grateful to You, as You deserve it, while I thank You for Your blessings by my tongue that in another blessing of You? The Almighty stated: O Moses! You are grateful now, as you understood that even your tongue is My blessing. 

We read in ‘Arafa supplication of Imam °usayn (a.s):

وَلَوْ حَرَصْتُ أَنَا وَالْعَادّونَ مِنْ أَنَامِكَ أَنْ نُحْصِيَ مَدَى إِنْعَامِكَ سَالِفِهِ وَآنِفِهِ مَا حَصَرْنَاهُ عَدَداً، وَلا أَحْصَيْنَاهُ أَمَداً.

If I crave for more, taken up with greed to have an idea about Thy bounties, given and to be given (with the help of expert accountants), we shall neither be able to fence in the sum total, nor reckon, (nor) agree with each other; also from where and how all that was made available! 

Prophet David (a.s) said to Allah: 

يَا رَبِّ! كَيْفَ اَشْكُرُكَ وَالشُّكْرُ نِعْمَةٌ مِنْكَ أحْتَاجُ اِلَيْهَا اِلَى شُكْرٍ آخَرَ؟ فَقَالَ اللهُ عَزَّ وَجَلَّ: يَا دَاوُدُ! إذَا عَلِمْتَ أنَّ مَا بِكَ مِنْ نِعْمَةٍ فَمِنِّي، فَقَدْ شَكَرْتَنِي.

My Lord! How can I thank You while my thank is itself another blessing of Yours for which I should thank You again? He was answered by the Almighty: O David! If you know that you have every blessing from Me, you have already thanked for it.

The aforementioned traditions involve verbal gratitude. The highest level of gratitude, which is the practical one, is certain belief, doing good deeds, being virtuous, and avoiding all sins.

The Wonderful Account of a Grateful Servant

Musmi’ Ibn Abdul Malik says: “In Mina ’ land, we were eating grapes in the presence of Imam ¯¡diq (a.s), when a poor man came and asked Imam (a.s) for help. Imam (a.s) said: ‘Give him some grapes!’ Offered with grapes, he rejected it and asked for money. Imam (a.s) told him: ‘May Allah grant you!’ The poor man went and returned after a while and asked for the grapes. Imam ¯¡diq (a.s) told him again: ‘May Allah grant you!’ Then another poor man came to us and asked for help. Imam ¯¡diq (a.s) gave him three beans from the grape brunch. The man took them and said: ‘All praise belongs to the Lord of the worlds who fed me.’ Imam ¯¡diq (a.s) gave him two handfuls of grape for the second time. The man thanked Allah again. Then Imam (a.s) turned to his servant and asked him: ‘How much money do you have with you?’ The servant brought twenty drachmas and Imam (a.s) gave it to the poor man. Once more, the man said: ‘All Praise belongs to Allah who granted me blessings; the One deity.’ Afterwards, Imam ¯¡diq (a.s) put off his own cloth and gave it away to him and told him: ‘Put on this garb!’ Having put on the cloth, the poor man said: ‘All Praise is for Allah who dressed me. May Allah grant you reward!’ The poor man thanked Imam ¯¡diq (a.s) and went away.” 

The great philosopher and pious scholar, Mullah Mohsin Fayz al-K¡sh¡n¢, in his book Wafi narrates from an infallible Imam: “When a servant finishes his prayer and then genuflects and thanks his Lord for all His blessings, Allah addresses His angels: ‘My servant ended his obligatory prayer and is now appreciating Me. What should I grant him?’ The angels reply: ‘Lord! Grant him his wishes!’ They are then addressed: ‘I granted him his wishes.’ Then the angels ask Allah to save the servant in the Last Day, expand his sustenance, and bestow on him righteous children. As long as that servant is thanking Allah in his genuflection, Allah addresses the angels and they pray. Then the angels would say: ‘Lord! We asked You to grant Your servant whatever goodness we knew.’ They are then addressed: ‘I know what to grant him next; he appreciated Me, and I will thank him by opening the doors of Blessings to his life.’”

The Remembrance Position

The remembrance phrases Allah inspires on the servant after purification of his heart are different from those found in books. The inspired remembrance leads to salvation in this world and the next world and manifests facts for the pious servants that are hidden to other ignorant servants. It is not merely words, rather the means for reaching the nearness of Allah. By inspiration of remembrance words, human comes to discern his Lord better, and becomes prepared to devote himself to his Beloved, saying, like Imam °usayn (a.s):

تَرَكْتُ الخَلْقَ طُرّاً فِي هَواكا

وَأيْتَمْتُ العِيَالَ لِكَيْ أرَاكَا

فَلَوْ قَطَّعْتَنِي بِالحُبِّ اِرْباً

لَمَا مَالَ الفُؤادُ اِلَى سِوَاكَا

I have left all Your creaturesfor your sake.

And I have orphaned my family to meet You

If You tear me to pieces in love,

My heart shall never incline to other than You!”

The inspired remembrance is the one uttered by Imam Al-Sajj¡d (a.s) in Khamsa ‘Ashar supplication: 

وَآنِسْنَا بِالذِّكْرِ الخَفِيِّ وَاسْتَعْمِلْنَا بِالعَمَلِ الذَّكِيِّ وَالسَّعْيِ المَرْضِيِّ.

And familiarize us with your hidden remembrance, and engage us in virtuous deeds and attempt. 

The Prophet of Islam (s.a) stated:

لاَ يَزَالُ المُؤْمِنُ الَّذِي يَذْكُرُ اللهَ فِي كُلِّ حَالٍ فِي أنْوَارٍ خَمْسٍ: مَدْخَلُهُ نُورٌ وَمَخْرَجُهُ نُورٌ، وَكَلامُهُ نُورٌ، وَغِذَاؤهُ نُورٌ، وَمَنْظَرُهُ يَوْمَ القِيَامَةِ اِلَى النُّورِ.

A pious believer who always remembers Allah is placed in five illuminated states; his entrance is light, his exit is light, his speech is light, his food is light, and his view in the Day of Judgment is toward light. 

For Allah’s pious favorite servants nothing is more sweat than His remembrance, and Allah’s remembrance does not appear deeply in one’s heart except that his heart is cleansed from worldly affections. This purification is only possible through worshipping and avoiding sins and vices.

اللَّهُمَّ إِنِّى أَسْألُكَ سُؤَالَ خَاضِعٍ مُّتَذَلِّلٍ خَاشِعٍ أَن تُسَامِحَنِى وَتَرْحَمَنِى وَتَجْعلَنِى بِقَسَمِكَ رَاضِيًا قَانِعًا، وَفِى جَمِيعِ الأَحْوَاِل مُتَوَاضِعًا.

O Allah! Verily I ask You with the asking of a submissive, abased and lowly man to show me forbearance, to have mercy on me and to make me satisfied and content with Your apportionment, and humble in every state.

Four Requests from the Almighty

If a supplication is done in the darkness of night with a humble heart, a submissive appearance and tearful eyes, it is undoubtedly more probable to be accepted. The Almighty revealed to Prophet Moses (a.s):

يَا بْنَ عِمْرَانَ! هَبْ لِي مِنْ قَلْبِكَ الخُشُوعَ، وَمِنْ بَدَنِكَ الخُضُوعَ، وَمِنْ عَيْنَيْكَ الدُّمُوعَ فِي ظُلَمِ اللَّيْلِ، وَادْعُني فَإنَّكَ تَجِدُنِي قَرِيباً مُجِيباً.

O son of Imran! Bring to My Presence submission of your heart, humbleness of your body, and tears of your eyes in the darkness of night and then call Me, you would then find Me near and compliant. 

In this section of Kumayl supplication, the supplicant humbly asks Allah four requests and he should hope that his humbleness and submission would bring his supplication to compliance. These four requests are: 1. Allah’s forbearance toward him, 2. His Mercy for him, 3. Satisfaction with Allah’s apportionment, and 4. Humbleness in all states of his life.

The supplicant should bear in mind that based on the principle of

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لأَنفُسِكُمْ.

If you do good, you will do good for your own souls. (17/7)

Anyone who does good has done it to himself, gaining Allah’s forbearance is not possible but through lenity to His servants, and gaining His Mercy is only possible through compassion to all the Muslim believers and anyone who deserves it. One who is not lenient and merciful to others would not be subject to Allah’s forbearance and Mercy.

Forbearance

Islam has forbidden all Muslims from hostility and jealousy toward each other and cutting ties of kinship, and invited everyone to lenity and compassion toward others. It has considered the believers as moral brothers and presented valuable rights of brotherhood in this regard that are recommended and sometimes obligatory for them to be observed.

Making moral and brotherhood relationships and continuing it is the result of purity from moral vices. Human vices, such as proud, egotism, greed, stinginess, and jealousy avoid compassion and mercy among people and families.

The Messenger of Allah (a.s), in a significant tradition, has warned people against moral vices and encouraged them to observe brotherhood rights:

لاَ تَدَابَروا وَلاَ تَحَاسَدوا وَلاَ تَقَاطَعوا، وَكُونُوا عِبَادَ اللهِ اِخْواناً؛ اَلمُسْلِمُ أخُو المُسْلِمِ لاَ يَظْلِمُهُ وَلاَ يَحْرِمُهُ وَلاَ يَخْذُلُهُ.

Do not be hostile toward each other, and not be angry with each other, do not be jealous of each other, do not cut ties of friendship, and befriend each other! Muslims are brothers, a Muslim does not oppress his Muslim brothers, does not deprive him from his compassion and his wealth, and does not leave him alone. 

He also stated:

مُدَارَاةُ النَّاسِ نِصْفُ الإيمَانِ، وَالرِّفْقُ بِهِمْ نِصْفُ العَيْشِ.

Lenience with people is half the belief and compassion to them is half the life. 

And he said:

رَحِمَ اللهُ امْرَءً سَهَّلَ الْبَيْعَ وَسَهَّلَ الشِّرَاءَ وَسَهَّلَ الاقْتِضَاءَ.

May Allah forgive the one who is lenient in buying and selling goods, and in collecting debts. 

The Prophet (s.a) has stated as well:

مَنْ أنْظَرَ مُعْسِراً أو تَرَكَ حَاسَبَهُ اللهُ حِسَاباً يَسِيراً.

One who respites a debtor or leaves him Allah would account for his deeds leniently. 

It is also narrated from the Prophet (s.a):

إنَّ رَجُلاً كَانَ مُسْرِفاً عَلَى نَفْسِهِ، حُوسِبَ فَلَمْ تُوجَدْ لَهُ حَسَنَةٌ، فَقِيلَ لَهُ: هَلْ عَمِلْتَ خَيْراً قَطُّ؟ فَقَالَ: لاَ، إلاَّ أنِّي كُنْتُ رَجُلاً أُدَايِنُ النَّاسَ، فَأقُولُ لِفِتْيَانِي: سَامِحُوا المُوسِرِينَ، وَأَنْظِرُوا المُعْسِرِينَ. فَقَالَ اللهُ تَعَالَى: فَنَحْنُ أحَقُّ بِذَلِكَ مِنْكَ! فَتَجَاوَزَ اللهُ عَنْهُ وَغَفَرَ لَهُ.

In the Hereafter, a sinner man is called to account and no virtue is found in his letter of deeds to save him. He is asked: ‘Have you ever done a good deed?’ He replies: ‘No, but I lent people money from my wealth and I told the young people around me to be lenient with wealthy debtors and leave poor ones.’ Then the Almighty would say: ‘I am more lenient than him.’ So Allah would forgive his sins. 

Hammad Ibn Othman says: “Someone came to Imam ¯¡diq (a.s) and complained about one of Imam’s disciples. That disciple came there after a while and Imam (a.s) asked him: ‘Why does this man complain about you?’ He said: ‘He is complaining about me because I collected the money I had lent him to the last drachma.’ Imam ¯¡diq (a.s) got angry and then said: ‘Do you suppose it not bad to get your money back completely? Allah has described the behavior of believers in the Holy Qur’¡n:’ Those who… fear the terrible reckoning. (13:21)’ Do you think they fear Allah’s oppression on them in reckoning their deeds? No, by Allah that they do not fear except evil reckoning. Anyone who does this has done a bad deed.’”

The Messenger of Allah (s.a) stated:

Beware that there are containers of Allah’s Mercy on the earth, which are people’s hearts. The most favorite of these containers are the purest, strongest, and the most lenient ones. Favorite hearts are pure of sins, strong in belief, and lenient with religious brothers. 

In other traditions, the Prophet (s.a) stated:

أمَرَنِي رَبِّي بِمُدَارَاةِ النَّاسِ كَما أمَرَنِي بِأدَاءِ الفَرَائِضِ.

My Lord has ordered me to be lenient with people, as he has ordered me to do obligatory deeds. 

ثَلاَثٌ مَنْ لَمْ يَكُنَّ فِيهِ لَمْ يَتِمَّ لَهُ عَمَلٌ: وَرَعٌ يَحْجِزُهُ عَنْ مَعَاصِي اللهِ، وَخُلُقٌ يُدَارِيِ بِهِ النَّاسَ وَحُلُمٌ يَرُدُّ بِهِ جَهْلَ الجَاهِلِ.

Anyone who does not have these three things has accomplished no deed; the piety that prevents him from wrongdoing, the morality that leads him to be lenient with people, and the patience that stands against the ignorance of the foolish. 

إنَّ الرِّفْقَ لَمْ يُوضَعْ عَلَى شَيْءٍ اِلاَّ زَانَهُ وَلاَ نُزِعَ مِنْ شَيْءٍ إلاَّ شَانَهُ.

Lenience is not placed in anything except that adorns it, and is not removed from anything except that aggravates it. 

لَوْ كَانَ الرِّفْقُ خَلْقاً يُرَى مَا كَانَ مِمَّا خَلَقَ اللهُ عَزَّ وَجَلَّ شَيْءٌ أحْسَنُ مِنْهُ.

If peoples’ lenience was discernible, it was more beautiful than any of Allah’s creatures. 

It is narrated from Amir Al-Mo’minin (a.s):

ثَمَرَةُ العَقْلِ مُدَارَاةُ النَّاسِ.

The fruit of wisdom is lenience with people. 

مُدَارَاةُ الرَّجُلِ مِنْ أفْضَلِ الأعْمَالِ.

Lenience with people is among the best deeds. 

دَارِِ النَّاسَ تَسْتَمْتِعْ بِإخَائِهِمْ، وَألْقِهِمْ بِالبِشْرِ تُمِتْ أضْغَانَهُمْ.

Behave leniently with people to benefit from their brotherhood, and be kind to them to eliminate their hatred. 

According to the Messenger of Allah (s.a) the lenience of Allah to His servants is the result of the servants’ lenience with other people:

إسْمَحْ يُسْمَحْ لَكَ.

Be lenient with people to get subject to lenience. 

Lenience and mercy are attributes of Allah’s. As the Prophet (s.a) stated:

تَخَلَّقُوا بِأخْلاَقِ اللهِ.

Imitate the attributes of Allah. 

It is worthy for people to be adorned with Allah’s attributes, so that they would be prosperous in the two worlds.

Mercy

Much was said about Allah’s Mercy on the first chapter of the book. It was pointed out that Allah’s specific Mercy is subject to people who are obedient to Him and merciful to His servants. They should avoid annoying and oppressing other people and violating their rights. They should always keep in mind the principle:

إرْحَمْ تُرْحَمْ.

Be merciful to get subject to others’ mercy. 

This means that If human does not accomplish Allah’s orders and obligatory deeds correctly, does not avoid sins, and is not kind to people, he should not expect Allah’s Compassion.

Important traditions are narrated in some valuable books about Allah’s Mercy, some of which come here:

The Messenger of Allah (s.a) stated:

إنَّ للهِ تَعَالَى مِائَةَ رَحْمَةٍ أنْزَلَ مِنْهَا رَحْمَةً وَاحِدَةً بَيْنَ الجِنِّ وَالإنْسِ وَالطَّيْرِ وَالبَهَائِمِ وَالهَوامِّ؛ فَبِهَا يَتَعَاطَفُونَ وَبِهَا يَتَرَاحَمُونَ، وَأخَّرَ تِسْعاً وَتِسْعِينَ رَحْمَةً يَرْحَمُ اللهُ بِهَا عِبَادَهُ يَوْمَ القِيَامَةِ.

Allah’s mercy has one hundred aspects, one of which He has revealed among his creatures like humans, jinns, animals, and birds and they have affection for each other by that single aspect of Mercy. Allah will have Mercy on his servants on the Day of Judgment by the other ninety nine aspects. 

The Prophet of Islam (s.a) said:

إنَّ اللهَ عَزَّ وَجَلَّ يَقُولُ يَوْمَ القِيَامَةِ لِلْمُؤمِنِينَ: هَلْ أحْبَبْتُمْ لِقَائِي؟ فَيَقُولُونَ: نَعَمْ يَا رَبَّنَا. فَيَقُولُ: لمَ؟ فَيَقُولُونَ: رَجَوْنَا عَفْوَكَ وَمَغْفِرَتَكَ. فَيَقُولُ: قَدْ أوْجَبْتُ لَكُمْ مَغْفِرَتِي.

The Almighty Allah would reveal to the believers on the Last Day: Did you like My countenance? They would confirm it. Allah would ask them the reason, and they would say: Because we were hopeful of Your forgiveness. Then Allah would say: I obliged My forgiveness for you. 

It is narrated from Prophet Mohammad (a.s):

يَقُولُ اللهُ يَوْمَ القِيَامَةِ: أخْرِجُوا مِنَ النَّارِ مَنْ ذَكَرَنِي يَوْماً أوْ خَافَنِي فِي مَقَامٍ.

The Lord of the worlds would say on the Resurrection Day: Bring out of Fire whoever has remembered Me only one day, or has feared Me for something. 

The Prophet (s.a) also stated:

اللهُ أرْحَمُ بِعَبْدِهِ المُؤْمِنِ مِنَ الوَالِدَةِ الشَّفِيقَةِ بِوَلَدِهَا.

The Almighty Allah is more compassionate to His servant than a kind father. 

Based on the words of the infallible Imams (a.s), it is understood that what attracts Allah’s Compassion is indeed worship, obedience, avoiding sins, and kindness to others. It is narrated from the Prophet (s.a):

الرَّاحِمُون يَرْحَمُهُمُ اللهُ. إرْحَمُوا مَنْ فِي الأرْضِ يَرْحَمْكُمْ مَنْ فِي السَّمَاءِ.

Allah would compassionate the compassionate people. Compassionate anyone on the earth, so that Allah would compassionate you. 

The author of An¢s al-Layl quoted from the book Zinat al-Majalis that Moses, in his prayers, (s.a) asked Allah: “What attribute of mine made You content with me?” He was replied: “When you were grassing Jethro’s sheep on a summer day, a lamb ran away from the cattle. You chased it a long way until you got tired and thirsty. When you found the lamb you caught it and told it: ‘You suffered yourself and I.’ Then you took it back to the cattle. Because of your kindness to that lamb I chose you as My prophet and appointed you as My messenger.” 

Someone told the Prophet (s.a): “I would like my Lord to have Mercy on me.” He was responded:

إرْحَمْ نَفْسَكَ وَارْحَمْ خَلْقَ اللهِ يَرْحَمْكَ اللهُ.

Have mercy on yourself and Allah’s creatures, so that He would have Mercy on you. 

Prophet Mohammad (a.s) stated:

تَعَرَّضُوا لِرَحْمَةِ اللهِ بِمَا أمَرَكُمْ مِنْ طَاعَتِهِ.

Make yourselves subject to Allah’s Mercy by obeying Him. 

The Commander of the Believers, Imam `Al¢ (a.s) stated:

أبْلَغُ مَا تُسْتَدَرُّ بِهِ الرَّحْمَةُ أنْ تُضْمِرَ لِجَمِيعِ النَّاسِ الرَّحْمَةَ.

The major factor bringing about Allah’s embracing Mercy is intending kindness for all people. 

He also said: 

بِالعَفْوِ تُنَزَّلُ الرَّحْمَةُ.

By forgiving people Mercy is revealed. 

Besides, he stated:

رَحْمَةُ الضُّعَفَاءِ تَسْتَنْزِلُ الرَّحْمَةَ.

Kindness to the disabled causes Allah’s Compassion. 

Satisfaction

The Sacred Entity from whose Wisdom, Will, and Mercy all the hidden and apparent creatures are created and place in their right positions and toward their right goals managed to provide the sustenance of all creatures in accord with their lifestyle, dignity and activities for getting sustenance.

وَمَا مِنْ دَابَّةٍ فِي الأَرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا.

There is no moving creature on earth but its sustenance depends on Allah. (11:6)

The Compassionate provides His servants’ sustenance, out of expedience, in two ways; expanded for some and narrow for some others.

إِنَّ رَبَّكَ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاءُ وَيَقْدِرُ إِنَّهُ كَانَ بِعِبَادِهِ خَبِيرًا بَصِيرًا. 

Surely your Lord outspreads and straitens His provision unto whom He will; surely He is aware of and sees His servants. (30:17)

The Benevolent has set different ways for His servants to get Halal (lawful) sustenance, like ranching, farming, business, industry, and other beneficial professions that are the result of thought and activity. He has set no one’s sustenance through unlawful activities, such as theft, plunder, looting, bribery, and usurpation. In fact, what they get unlawfully is detracted from their lawful sustenance.

The Holy Qur’¡n and traditions have encouraged people to gain sustenance through legal works. They consider the expansion or narrowness of lawful sustenance as Allah’s expedience, which should be accepted wholeheartedly by humans.

Islam has obliged seeking lawful sustenance, considering it as a great worship. Suffering the body and enduring difficulties in this way is also considered the key to many values. Many traditions are narrated from the Prophet (s.a) in this regard:

طَلَبُ الحَلاَلِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ وَمُسْلِمَةٍ.

Seeking lawful sustenance is obligatory for all Muslim men and women. 

طَلَبُ الحَلاَلِ فَرِيضَةٌ بَعْدَ الفَرِيضَةِ.

Setting out for getting lawful sustenance is an obligatory deed after other obligatory deeds. 

طَلَبُ الحَلاَلِ جِهَادٌ.

Seeking out lawful sustenance is like Jihad (holy war) in Allah’s way. 

The traditions include some issues, which make the sustenance more expanded. Once a man asked the Messenger of Allah (s.a) how he could expand his sustenance. Prophet Mohammad (s.a) stated:

دُمْ عَلَى الطَّهَارَةِ يُوَسَّعْ عَلَيْكَ فِي الرِّزْقِ.

Keep on purity and cleanness and your sustenance would be expanded. 

Amir Al-Mo’minin (a.s) said:

مُوَاسَاةُ الأخِ فِي اللهِ عَزَّ وَجَلَّ تَزِيدُ فِي الرِّزْقِ.

Helping religious brothers increases sustenance. 

اِسْتِعْمَالُ الأمَانَةِ يَزِيدُ فِي الرِّزْقِ.

Trustworthiness enlarges sustenance. 

The fifth infallible Imam, Imam al-B¡qir (a.s) stated:

عَلَيْكَ بِالدُّعَاءِ لإخْوَانِكَ بِظَهْرِ الغَيْبِ فَإنَّهُ يُهِيلُ الرِّزْقَ.

Pray for your religious brothers in their absence because it descends an extended sustenance for you. 

Furthermore, Imam ¯¡diq (a.s) said:

مَنْ حَسَّنَ بِرَّهُ أهْلَ بَيْتِهِ زِيدَ فِي رِزْقِهِ.

One who serves his family nicely his sustenance would be expanded. 

حُسْنُ الخُلُقِ يَزِيدُ فِي الرِّزْقِ.

Affability increases sustenance. 

Attempt in getting lawful sustenance is considered an important Islamic worship. The Messenger of Allah (s.a) states:

مَنْ أكَلَ مِنْ كَدِّ يَدِهِ كَانَ يَوْمَ القِيَامَةِ فِي عِدَادِ الأنْبِيَاءِ وَيَأخُذُ ثَوَابَ الأنْبِيَاءِ.

One who gains sustenance through his own endeavor is placed among the prophets and receives their reward on the Resurrection Day. 

مَنْ أكَلَ مِنْ كَدِّ يَدِهِ نَظَرَ اللهُ اِلَيْهِ بِالرَّحْمَةِ ثُمَّ لاَ يُعَذِّبُهُ أبَداً.

One who gains sustenance by his own effort, Allah would have Mercy on him and does not punish him. 

Imam al-Ri¤¡ (a.s) stated:

إنَّ الَّذِي يَطْلُبُ مِنْ فَضْلٍ يَكُفُّ بِهِ عِيَالَهُ أعْظَمُ أجْراً مِنَ المُجَاهِدِ فِي سَبِيلِ اللهِ.

Surely one who seeks Allah’s sustenance through his lawful effort in order to maintain his family from poorness and need would have more reward than a campaigner in Allah’s way. 

Prophet Mohammad (s.a) said:

العِبَادَةُ عَشَرَةُ أجْزَاءٍ؛ تِسْعَةُ أجْزَاءٍ فِي طَلَبِ الحَلاَلِ.

Worship has ten sections nine sections of which are in seeking lawful sustenance. 

Anyway human sustenance is a reality that is provided on the earth and has a definite amount for anyone. This definite amount is either extended or narrow, according to Allah’s expedience. The extendedness of one’s sustenance does not imply his amicability before Allah nor one’s narrow sustenance means he is disfavored; rather extended or narrow sustenance is Allah’s test of gratitude for the rich and of patience for the poor. Thus the grateful and patient servants would be rewarded in this way. The rich would also be rewarded by granting to the poor and the poor by maintaining face and patience for the certain fate.

One who has an extended sustenance should know that if he does not spend his money in true and lawful paths would be subject to worldly and heavenly chastisement. The one who has a narrow sustenance should also consider that if he does not tolerate poorness would also be chastised. Imam `Al¢ (a.s) states:

وَقَدَّرَ الأرْزَاقَ فَكَثَّرَهَا وَقَلَّلَهَا وَقَسَّّمَهَا عَلَى الضِّيقِ وَالسَّعَةِ فَعَدَلَ فِيهَا لِيَبْتَلِيَ مَنْ أرَادَ بِمَيْسُورِهَا وَمَعْسُورِهَا وَلِيَخْتَبِرَ بِذَلِكَ الشُّكْرَ وَالصَّبْرَ مِنْ غَنِيِّهَا وَفَقِيرِهَا.

… And Allah destined people’s sustenance and made it extended for some and narrow for others and he divided sustenance among people justly to test anyone He will with expansion and narrowness of sustenance, thus examine the rich for gratefulness and the poor for tolerance of difficulty. 

The Muslim believer should, on the other hand, be content with Allah’s fair distribution of sustenance and not be angry at his portion of sustenance. The believers should follow their leader, Imam `Al¢ (a.s), who prayed Allah for safety in this world and the next world.

Imam °asan Mojtaba (a.s) says in this regard: 

كَيْفَ يَكُونُ المُؤْمِنُ مُؤمِناً وَهُوَ يَسْخَطُ قِسْمَهُ وَيُحَقِّرُ مَنْزِلَتَهُ وَالحَاكِمُ عَلَيْهِ اللهُ؟

How can a Muslim believer be discontent with his portion of sustenance and considers his position low, while the One who dominates all his endeavors is Allah? 

The Messenger of Allah (s.a) asked Gabriel: “What is the exposition of content?” He answered: 

الرَّاضِي لاَ يَسْخَطُ عَلَى سَيِّدِهِ: أصَابَ مِنَ الدُّنْيَا أمْ لَمْ يُصِبْ، وَلاَ يَرْضَى لِنَفْسِهِ بِاليَسِيرِ مِنَ العَمَلِ.

The content servant does not take anger over his Lord, either he possesses something in the world or not, and he is not content with his own trivial deeds. 

Imam ¯¡diq (a.s) stated:

اِرْضَ بِمَا قَسَمَ اللهُ لَكَ تَكُنْ غَنِيّاً.

If you are content with Allah’s sustenance, you would get needless. 

Amir Al-Mo’minin (a.s) said:

مَنْ رَضِيَ مِنَ اللهِ بِمَا قَسَمَ لَهُ اسْتَرَاحَ بَدَنُهُ.

If one is content with what Allah has allocated to him his body would rest. 

Imam ¯¡diq (a.s) stated:

مَنْ لَمْ يَرْضَ بِمَا قَسَمَ اللهُ عَزَّ وَجَلَّ اتَّهَمَ اللهَ فِي قَضَائِهِ.

Whoever is not content with what Allah, out of expedience, has set as his sustenance has charged Him in His Government and Expediency. 

When Amir Al-Mo’minin (a.s) was asked about the exposition to the holy verse:

…فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً…

‘We shall assuredly give him to live a goodly life. (16:97)’

He replied:

The goodly life is contentment in life.

إنْتَقِمْ مِنْ حِرْصِكَ بِالقُنُوعِ كَمَا تَنْتَقِمُ مِنْ عَدُوِّكَ بِالقَصَاصِ.

Fight against your greed, which leads you to the unlawful and destroys your belief, by means of your contentment with Allah’s sustenance, as you take revenge from your enemy by retaliation. 

The teachings of the infallible Imams (a.s) signify that greed and avarice does not increase lawful sustenance and wealth, rather leads to unlawful acts that weaken belief, destroy moral principles, and disgraces humans. Contentment with lawful sustenance and the destined life, on the other hand, is an infinite treasure and a guarantee for human world and Hereafter. The Messenger of Allah (s.a) sates:

خِيَارُ أُمِّتِي القَانِعُ، وَشِرَارُهُمُ الطَّامِعُ.

The good people of my nation are the content ones, and the bad ones are greedy. 

Imam al-B¡qir (a.s) said: “`Al¢ (a.s) ate the most inferior type of date that was sold and then drank water. Then he struck his belly and said:

مَنْ أدْخَلَهُ بَطْنُهُ النَّارَ فَأبْعَدَهُ اللهُ.

‘One whose stomach drags him to the Hell is away from Allah’s Mercy.’

And then recited a poem denoting that one who fulfills his lust would be defamed.” 

Imam al-B¡qir and Imam ¯¡diq (a.s) stated:

مَنْ قَنِعَ بِمَا رَزَقَهُ اللهُ فَهُوَ مِنْ أغْنَى النَّاسِ.

One who is satisfied with his portion of Allah’s sustenance is the most needless of people. 

Imam ¯¡diq (a.s) also stated:

إقْنَعْ بِمَا قَسَمَ اللهُ لَكَ وَلاَ تَنْظُرْ إلَى مَا عِنْدَ غَيْرِكَ، وَلاَ تَتَمَنَّ مَا لَسْتَ نَائِلَهُ، فَإنَّهُ مَنْ قَنِعَ شَبِعَ، وَمَنْ لَمْ يَقْنَعْ لَمْ يَشْبَعْ، وَخُذْ حَظَّكَ مِنْ آخِرَتِكَ.

Be content with what Allah has set as your sustenance and do not look at others’. Do not greed people’s wealth and do not wish what you cannot gain. Undoubtedly, one who is content is satisfied and gets reward in the Hereafter. And the discontent did not satisfy. 

Imam `Al¢ (a.s) stated:

كَيْفَ يَسْتَطِيعُ عَلَى صَلاحِ نَفْسِهِ مَنْ لاَ يَقْنَعُ بِالقَلِيلِ؟

Whoever is not content with his narrow sustenance and with trivial possessions is not able to discipline himself. 

Modesty

Modesty is a great moral reality that helps humans reach spiritual positions. It is so high a state that Amir Al-Mo’minin asks it from Allah in Kumayl supplication. If human applies it to all his deeds, he can obtain goodness in this world and the Hereafter, be safe from Allah’s chastisement, and reach His nearness.

Modesty should be considered in two aspects; one is before Allah and the other is before the people.

Being modest before Allah is accepting all His orders about worldly and heavenly issues wholeheartedly, stated in Qur’¡n, Prophet’s tradition, and Imams’ speech. Then these orders should be applied to life.

Modesty before the people is not letting oneself boast to Muslim brothers and consider oneself superior to them. Modesty is humbling no one, respecting and helping anyone, and forgiving others’ mistakes.

Modesty in Qur’¡n

The holy Qur’¡n not only invites anyone to be modest before Allah, but also asks all the Muslims to be modest before other believers.

The holy Qur’¡n even asks the Prophet (s.a), whose position is higher than any other human’s or jinn’s, to be modest before the believers:

وَاخْفِضْ جَنَاحَكَ لِلْمُؤْمِنِينَ.

… but lower thy wing (in gentleness) to the Believers. (15:88)

تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لاَ يُرِيدُونَ عُلُوًّا فِي الأَرْضِ وَلاَ فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ.

That House of the Hereafter We shall give to those who intend not high-handedness or mischief on earth: and the End is (best) for the righteous. (28:83)

The holy Qur’¡n clearly stipulates that the Almighty does not favor the arrogant, and that such people are placed in the Inferno.

إِنَّهُ لاَ يُحِبُّ الْمُسْتَكْبِرِينَ.

Verily He loveth not the arrogant. (16:23)

أَلَيْسَ فِي جَهَنَّمَ مَثْوًى لِلْمُتَكَبِّرِينَ.

Is there not in Hell as abode for the Haughty? (39:60)

Modesty in Traditions

It is narrated from the Messenger of Allah (s.a) who said:

مَا لِي لاَ أرَى عَلَيْكُمْ حَلاوَةَ العِبَادَةِ؟… التَّوَاضُعَ.

How come I don’t see the sweetness of worship in you? What is the sweetness of worship? he was asked. The Prophet (s.a) replied: Modesty! 

Am¢r al-Mu’min¢n, Imam `Al¢ (a.s), after pointing out the modesty of previous believers before Allah and other Muslims, advises people: 

وَلَكِنَّهُ سُبْحَانَهُ كَرَّهَ إلَيْهِمُ التَّكَابُرَ وَرَضِيَ لَهُمُ التَّوَاضُعَ، فَألْصَقُوا بِالأرْضِ خُدُودَهُمْ وَعَفَّرُوا فِي التُّرَابِ وُجُوهَهُمْ وَخَفَضُوا أجْنِحَتَهُمْ لِلمُؤْمِنِينَ.

The Almighty made them disfavor pride, and favored modesty for them. So they touched the earth with their faces for showing service to Allah, and showed respect and modesty to all the Muslims. 

He also stated:

عَلَيْكَ بِالتَّوَاضُعِ، فَإنَّهُ مِنْ أعْظَمِ العِبَادَةِ.

Befriend modesty, since it is a great worship. 

Imam ¯¡diq (a.s) said about the amount of modesty:

التَّوَاضُعُ أنْ تَرْضَى مِنَ المَجْلِسِ بِدُونِ شَرَفِكَ وَأنْ تُسَلِّمَ عَلَى مَنْ لاَقَيْتَ وَأنْ تَتْرُكَ المِرَاءَ وَإنْ كُنْتَ مُحِقّاً؛ وَرَأسُ الخَيْرِ التَّوَاضُعُ.

Modesty is your contentment with your seating position, while it doest not deserve your highness, that you say hello to everyone you see, that you leave quarrel in discussions even if you are right. Modesty is the core of every goodness. 

Prophet Mu¦ammad (s.a) said:

إنَّ أفْضَلَ النَّاسِ عَبْداً مَنْ تَوَاضَعَ عَنْ رِفْعَةٍ.

Surely the best people in worship are those who are the most modest ones in the highest positions. 

He also stated: 

إنَّ التَّوَاضُعَ يَزِيدُ صَاحِبَهُ رِفْعَةً؛ فَتَوَاضَعُوا يَرْفَعْكُمُ اللهُ.

Modesty raises human position. So be modest, so that Allah would make you dignified. 

Ethics scholars have considered arrogance as extravagance, contempt before everyone as wastage, and modesty as the Golden Mean, that is a humane attribute.

It is narrated from the infallible Imams that modesty before Allah is worshipping Him wholeheartedly, associating with people justly, and equaling oneself to others in terms of human rights.

The Modesty of the Messenger of Allah

The great Prophet of Islam (s.a) joined with the poor and the needy with humility. He said hello to everyone, even to the children, sat on the ground, befriended people in the streets and bazaars, and asked them about their lives. He rode a regular roadster, milked the sheep, washed his clothes, ate with his servants, and lived ordinarily among other people.

The Modesty of Imam `Al¢

Am¢r al-Mu’min¢n (a.s) lived an ordinary life, too. Ibn Abbas says: One day I went to Imam `Al¢ (a.s) and saw him patching his shoe. I told him: “This shoe does not worth pitching.” Imam (a.s) stated: 

وَاللهِ، لَهِيَ أحَبُّ إلَيَّ مِنْ إمْرَتِكُمْ، إلاَّ أنْ أُقِيمَ حَقّاً أوْ أدْفَعَ بَاطِلاً.

By Allah that this shoe is dearer to me than your world, if I take power in it and trample some rights. If I ever have a government, I like to establish the truth and demolish any untruth via it.

Ibn Abbas continues: “Imam `Al¢ (a.s) patched his clothes himself and rode an ordinary roadster.” 

The Modesty of Prophet Solomon

Prophet Solomon (a.s) had such a splendor and greatness that no one else on the earth was his counterpart in this regard, but he was so modest and just that even a weak ant could judge his behavior and take its right from him.

One day an ant was moving on Solomon’ hand when he took the ant and put it down on the ground. He did not think the ant might object to this. However, his modesty was to such an extent that the ant dared talking to him: “What is this proud of you? Why are you such an arrogant person? Don’t you know I am a servant of Allah’s just as you are? Are we different from each other in terms of His worship that you behave toward me this way?” Solomon was deeply affected by the ant’s frankness. He got anxious about Allah’s judgment on the Resurrection Day and thus fainted. When he was sober again he called the ant. But Solomon didn’t mean to punish the ant for its frank criticizing. He was a divine man of prophethood position and was adorned with all ethical goodness and humane perfection. He actually was happy with the ant’s idea, because it showed that everyone in his kingdom was free to comment and oppose. He asked the ant: “What made you oppose me so frankly?” The ant said: “My body is very fragile, so when you took me and dropped on the ground, my whole body got painful and this made me oppose you.” Solomon said: “I apologize you for bothering your body. I didn’t do it on purpose, though, so please forgive me!”

When Solomon, the powerful king and the divine prophet, behaves a little wrongly he gets sad and apologizes even a weak ant. The ant told Solomon: “I forgive you, provided that your longing for this world is not for mere enjoyment, you desire wealth for helping your people, not wasting it, support any deprived person who seeks help from you.”

Solomon whose heart was full of mercy and compassion toward those inferior to him, accepted the terms stipulated by the ant, so the ant forgave him.