When reading this part of the supplication, the supplicant should observe two facts, based on the Qur’¡nic verses and the traditions. The first fact is that there is no Owner and no Absolute Sufficient, except Allah. The second one is that the essence of human and all other creatures’ is the mere need and dependence.
It is He, who established the living world independently and created all kinds of creatures in it with their necessities, placing them in their appropriate positions. He is the One who created His creatures, out of Mercy; none of them can oppose Him and surrender to His supreme Power. He can annihilate all His creatures at once, as He has created them before. His Mercy is so expanded that everyone needs it and should be hopeful of it.
The obvious needs of creatures on one hand, and the continuation of Allah’s Compassion in all ages and conditions on the other, are arguments for Allah’s Independence. He is the Creator, the Owner, the Provider, the Generous, the Forgiver, the Shaper, and the Merciful and has no partner.
Those who are engaged in and satisfied with worldly position and wealth are unaware of their need and dependence to Allah. They feel independent that is in fact the result of ignorance. It also makes them away from and deprived of supplicating to the Almighty and announcing their needs. In fact, their life is unfortunate and devoid of divine blessings, like the savages and the beasts.
The Holy Qur’¡n states about the Absolute Independent:
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.
To Allah belongeth the dominion of the heavens and the earth; and Allah hath power over all things. (3:189)
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ الْمَصِيرُ.
Allah’s is the Sovereignty of the heavens and the earth and all that is between them, and unto Him is the final goal of all. (5:18)
لَهُ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ، يُحْيِ وَيُمِيتُ، وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.
To Him belongs the dominion of the heavens and the earth; it is He Who gives life and Death; and He has Power over all things. (57:2)
وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالأَرْضِ، يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ.
Allah’s is the dominion of the heavens and the earth; He forgives anyone He likes and chastises anyone He like. (48:14)
يَا أَيُّهَا النَّاسُ! أَنْتُمْ الْفُقَرَاءُ إِلَى اللَّهِ، وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ.
O people! All of you are dependent upon Allah, and only He is the Needless. (35:15)
Is human essence anything but need and poverty? What power does he have in continuing life, quitting it, gaining advantages, or preventing disadvantages? Allah has created him and makes his life continue. He grants him advantages and removes disadvantages from him. So why shouldn’t he go to his Lord and wholeheartedly call for help on a Friday night?
The most beautiful and beneficial state of a human is the state of praying in which he requests from Allah, the Needless.
وَأَنزَلَ بِكَ عِنْدَ الشَّدَائِدِ حَاجَتَهُ
O Allah! I ask You with the asking of one who has stated to You in difficulties his need.
The Merciful does know all His servant’s needs and wants, and is aware of his difficulties, and can as well fulfill his needs in case of difficulties. But He wishes His servant, based on the Qur’¡nic verses, to state his needs, pray Him, and worship Him, so that Allah solves his problems and difficulties, eliminates calamities, and saves him from misfortunes. Then He would fulfill His servant’s demand, out of Mercy, loading him with His blessings.
Stating the need by the servant is Allah’s desire, and is, in fact, worshipping and obeying Him. Isn’t it the case that Allah has ordered His servants to pray and has guaranteed fulfilling it?
Praying, supplicating, and stating the wants are some types of worshipping and obeying Allah, and are, in fact, the core of worship.
Allah does not wish His servant to turn to sources other than Him, in case of difficulties and calamities, ask his needs from them, or request the solution of his problem.
In a Divine tradition, narrated in various lofty books, important issues and valuable facts are stated in this regard:
أيَأمُلُ عَبْدِي فِي الشَّدَائِدِ غَيْرِي؟ وَالشَّدَائِدُ بِيَدِي، وَيَرْجُو سِوَايَ؟ وَأنَا الغَنِيُّ الجَوَادُ، وَأبْوَابُ الحَوَائِجِ عِنْدِي، وَبِيَدِي مَفَاتِيحُهَا وَهِيَ مُغْلَقَةٌ؛ فَمَا لِي أرَى عَبْدِي مُعْرِضاً عَنِّي وَقَدْ أعْطَيْتُهُ بِجُودِي وَكَرَمِي مَا لَمْ يَسْألْنِي؛ فَأعْرَضَ عَنِّي وَسَألَ فِي حَوَائِجِهِ غَيْرِي، وَأنَا اللهُ لاَ إلَهَ إلاَّ أنَا؛ أبْتَدِئُ بِالعَطِيَّةِ مِنْ غَيْرِ مَسْألَةٍ؛ أَفَأُسْئَلُ فَلا أجُودُ؟ ألَيْسَ الجُودُ وَالكَرَمُ لِي؟ ألَيْسَ الدُّنْيَا وَالآخِرَةُ بِيَدِي؟ فَلَوْ أنَّ كُلَّ أهْلِ السَّمَاوَاتِ وَالأرْضِ سَألَنِي مِثْلَ السَّمَاوَاتِ وَالأرْضِ وَأعْطَيْتُهُ مَا نَقَصَ ذَلِكَ مِنْ مُلْكِي جَنَاحَ بَعُوضَةٍ! فَيَا بُؤساً لِمَنْ أعْرَضَ عَنِّي وَسَألَ فِي حَوَائِجِهِ وَشَدَائِدِهِ غَيْرِي!
Is My servant hopeful of those other than Me, when facing difficulties to resolve them for him, while eliminating all the problems is in My Hands? Is My servant hopeful of others but Me, to fulfill his needs and wants and save him from poverty, while the Generous and the Beneficent is Me and accomplishing all the exigencies is in My Power and Mercy?
Why is it that I see My servant ignorant of Me, while I have always granted him everything he wanted, out of Mercy? Why has he turned from Me and referred to others now when he is so much in need?
I am the Deity except Whom there is no other deity. I grant without demand, Would I not grant if I am demanded?!
Is the vast ocean of Mercy and Generosity not from Me? Are the world and the Hereafter not in My Hands?!
If all the beings in the heavens and the earth ask Me to grant them demand as big as all the heavens and the earth, My Kingdom would not be reduced even to the extent of a fly. Woe to the one who turns attention from Me, demanding his needs from those except Me!
وَعَظُمَ فِيمَا عِنْدَكَ رَغْبَتُهُ
O Allah, I ask You with the asking of one whose craving for what is with You has become intense.
Am¢r al-Mu’min¢n, Imam `Al¢ (a.s) was completely aware of what is with Allah. It was based on this awareness that when supplicating, he put his face to the ground and stated humbly: My craving of what is with You is intense.
What is with Allah and every deserved servant of Him can benefit from it takes more than human life as well as hundreds of volumes of books to be explained, and still not a drop of Allah’s vast sea of Mercy is stated. Here we give a brief account of what is with the Almighty, so that it adds to our enthusiasm for reaching it.
Allah’s Rewards for the Servant’s Deeds
The Compassionate Allah, out of Mercy, has invited all His servants to perform obligatory deeds, such as praying, fasting, Hajj, Jihad, almsgiving, charity, serving people, observing people’s rights, and avoiding wrongdoing. He has necessitated for Himself rewarding the servants for their deeds. Allah has declared in the Holy Qur’¡n:
وَالَّذِينَ يُمَسِّكُونَ بِالْكِتَابِ وَأَقَامُوا الصَّلاةَ إِنَّا لاَ نُضِيعُ أَجْرَ الْمُصْلِحِينَ.
And as for those who hold fast by the Book and keep up prayer, surely We do not waste the reward of the right doers. (7/170)
إِنَّ اللَّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ.
Surely, Allah does not waste the reward of the doers of good. (9/120)
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ، إِنَّا لاَ نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلاً.
Surely, as for those who believe and do good, We do not waste the reward of him who does a good work. (18/30)
The Merciful Allah has stated some kinds of rewards for His believer servants in His Qur’¡n: 1. Lofty reward, 2. Bountiful reward, 3. Grateful reward, 4. Great reward, and 5. Twice reward.
لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ.
Those among them who do good to others and guard against evil shall have a great reward. (3:172)
إِنَّ الْمُصَّدِّقِينَ وَالْمُصَّدِّقَاتِ وَأَقْرَضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ.
Surely the charitable men and the charitable women and those who set apart for Allah a goodly portion, it shall be doubled for them and they shall have a noble reward. (57:18)
إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ.
Those who believe and do good, they shall surely have a reward never to be cut off. (41:8)
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ كَبِيرٌ.
As for those who believe and do good, they shall have forgiveness and a great reward. (35:7)
أُوْلَئِكَ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ بِمَا صَبَرُوا وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ.
These shall be granted their reward twice, because they are steadfast and they repel their evil with good and spent out of what We have given them. (28:54)
The rewards of those who believe and do good are permanent rewards and only Allah is capable of granting them. The traditions have mentioned parts of Allah’s rewards. Some of these traditions, which are in fact explanations of Qur’¡nic verses are presented here. Imam `Al¢ (a.s) has stated:
ثَوَابُ عَمَلِكُمْ أفْضَلُ مِنْ عَمَلِكُمْ.
The rewards of your good deeds are superior to the deeds themselves.
ثَوَابُ الصَّبْرِ أعْلَى الثَّوَابِ.
The greatest reward is the reward for patience (over obedience, calamities and wrongdoing).
إنَّ أعْظَمَ المَثُوبَةِ مَثُوبَةُ الإنْصَافِ.
In fact the greatest reward is for fairness.
ثَوَابُ الجِهَادِ أعْظَمُ الثَّوَابِ.
The reward for Jihad is the greatest reward.
Imam al-B¡qir (a.s) stated:
النَّائِمُ بِمَكَّةَ كَالمُجْتَهِدِ فِي البُلْدَانِ، وَالسَّاجِدُ بِمَكَّةَ كَالمُتَشَحِّطِ بِدَمِهِ فِي سَبِيلِ اللهِ، وَمَنْ خَلَّفَ حَاجّاً فِي أهْلِهِ كَانَ لَـهُ كَأجْرِهِ حَتَّى كَأنَّهُ يَسْتَلِمُ الحَجَرَ.
The pilgrim who spends a night in Mecca is like one who is attempting in various cities. One who prostrates in Mecca is like martyr in Allah’s way. One who looks after the pilgrim’s family in his absence has an equal reward as the pilgrim, and it is as if he has touched al-Hajar al-Aswad (the Black Stone).
The Prophet of Islam (s.a) stated:
رِبَاطُ يَوْمٍ فِي سَبِيلِ اللهِ خَيْرٌ مِنَ الدُّنْيَا وَمَا عَلَيْهَا.
Fighting in Allah’s cause for a single day is preferred to the whole world and what is inside it.
Prophet Mu¦ammad (s.a) also stated:
حَرَسُ لَيْلَةٍ فِي سَبِيلِ اللهِ عَزَّ وَجَلَّ أفْضَلُ مِنْ ألْفِ لَيْلَةٍ يُقَامُ لَيْلُهَا وَيُصَامُ نَهَارُهَا.
One night of guarding Allah’s cause is better than a thousand nights of worshipping and days of fasting.
إنَّ العَبْدَ إذَا تَخَلَّى بِسَيِّدِهِ فِي جَوْفِ اللَّيْلِ المُظْلِمِ وَنَاجَاهُ، أثْبَتَ اللهُ النُّورَ فِي قَلْبِهِ.
When a servant speaks to his Lord in the darkness of night Allah would maintain a permanent light in his heart.
Imam `Al¢ (a.s) said:
قِيَامُ اللَّيْلِ مَصَحَّة البَدَنِ وَرِضَا الرَّبِّ وَتَمَسُّكٌ بِأخْلاَقِ النَّبِيِّينَ وَتَعَرُّضٌ لِرَحْمَتِهِ.
Worshipping Allah at night brings healing the body, Allah’s pleasure and the prophets’ habit for the servant.
The Messenger of Allah (s.a) stated:
إنَّ العَبْدَ لَيُؤمَرُ بِهِ إلَى النَّارِ يَوْمَ القِيَامَةِ فَيُسْحَبُ؛ فَيَقُولُ المُؤمِنُونَ وَالمُؤمِنَاتُ: يَا رَبِّ، هَذا الَّذِي كَانَ يَدْعُو لَنَا، فَشَفِّعْنَا فِيهِ. فَيُشَفِّعُهُمُ اللهُ فَيَنْجُو.
On the Resurrection Day, Allah orders to take a servant to Hell. The believer men and women say: ‘O Lord! This person always prayed for us, so accept our intercession for him! So Allah accepts their intercession about him and he is saved.’
The Messenger of Allah (s.a) said:
ألاَ مَنْ تَعَلَّمَ القُرْآنَ وَعَلَّمَهُ وَعَمِلَ بِمَا فِيهِ فَأنَا لَهُ سَائِقٌ إلَى الجَنَّةِ وَدَلِيلٌ إلَيْها.
Beware that everyone who learns Qur’¡n and teaches it to others and practices its rules I would bring and guide him to the Paradise.
Paradise
One of the realities that is with Allah is Paradise, for which the believers and good doers are enthusiastic. The Merciful Allah has invited all His servants to this permanent site. He has stated belief, piety, good deed, and observing lawful and unlawful deeds for reaching it.
وَسَارِعُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ.
And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is as the heavens and the earth; it is prepared for those who guard against evil. (3:133)
سَابِقُوا إِلَى مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ، ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ، وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ.
And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is as the heavens and the earth; it is prepared for those who believe in Allah and His apostles, that is the grace of Allah. (57:21)
Based on the Qur’¡nic verses and the traditions of the Prophet and his Household (a.s), paradise is the reward for belief, good deed, piety, and avoiding unlawful acts. One who is away from these facts and is, on the other hand, polluted with disbelief and other sins is not deserved to enter paradise rather would be placed in Hell and deprived of Allah’s Mercy and countenance.
وَمَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَأُوْلَئِكَ يَدْخُلُونَ الْجَنَّةَ يُرْزَقُونَ فِيهَا بِغَيْرِ حِسَابٍ.
Whoever does good, whether male or female, and he is a believer, he shall enter the Garden, in which he shall be given sustenance. (40:40)
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ، يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنْ الْمُنكَرِ وَيُقِيمُونَ الصَّلاةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ، أُوْلَئِكَ سَيَرْحَمُهُمْ اللَّهُ، إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ. وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ وَرِضْوَانٌ مِنْ اللَّهِ أَكْبَرُ، ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ.
And as for the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil and keep up prayer and pay the poor rate, and obey Allah and His Apostle; Allah will show Mercy to these; Surely Allah is Mighty, Wise. Allah has promised to the believing men and the believing women gardens, beneath which rivers flow, to abide in them, and goodly dwelling in gardens of perpetual abode; and best of all is Allah’s goodly pleasure- that is the grand achievement. (9:71-72)
Imam Al-Sajj¡d (a.s) stated:
إعْلَمُوا أنَّهُ مَنِ اشْتَاقَ إلَى الجَنَّةِ سَارَعَ إلَى الحَسَنَاتِ وَسَلاَ عَنِ الشَّهَوَاتِ، وَمَنْ أشْفَقَ مِنَ النَّارِ بَادَرَ بِالتَّوْبَةِ إلَى اللهِ مِنْ ذُنُوبِهِ وَرَاجَعَ عَنِ المَحَارِمِ.
One, who is eager to come into paradise, rushes to goodness and forgets lusts. And one, who is afraid of the Hell, rushes to Allah via repentance and avoids the unlawful.
Imam `Al¢ (a.s) said:
ثَمَنُ الجَنَّةِ العَمَلُ الصَّالِحُ.
The cost of the paradise is good deeds.
The fifth infallible Imam, Imam al-B¡qir (a.s) has stated:
عَشْرٌ مَنْ لَقِيَ اللهَ عَزَّ وَجَلَّ بِهِنَّ دَخَلَ الجَنَّةَ: شَهَادَةُ أنْ لاَ إلَهَ إلاَّ اللهُ وَأنَّ مُحَمَّداً رَسُولُ اللهِ، وَالإقْرَارُ بِمَا جَاءَ مِنْ عِنْدِ اللهِ، وَإقَامُ الصَّلاَةِ، وَإيتَاءُ الزَّكَاةِ، وَصَوْمُ شَهْرِ رَمَضَانَ، وَحِجُّ البَيْتِ، وَالوِلاَيَةُ لأوْلِيَاءِ اللهِ، وَالبَراءَةُ مِنْ أعْدَاءِ اللهِ، وَاجْتِنَابُ كُلِّ مُسْكِرٍ.
There are ten things with which anyone who meets Allah would enter paradise; testifying that there is no deity but Allah, that Mu¦ammad is His Prophet, and that he has brought Qur’¡n from Allah, establishing prayers, paying zakat, fasting in Ramadan, Hajj, befriending Allah’s friends, hating His enemies, and avoiding anything intoxicant.
Allah’s Mercy
The holy Qur’¡n and the traditions have extensively mentioned Allah’s Mercy toward His servants, inviting everyone to obtain this Mercy by resorting to belief, good deeds, piety, charity, and repentance from sins.
فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ.
As for those who believe in Allah and hold fast by Him, He will cause them to enter into His Mercy. (4:175)
وَإِذَا جَاءَكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلامٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ.
And when those who believe in Our signs come to you, say: Peace be on you, your Lord is the lord of All-encompassing Mercy. (6:54)
وَرَحْمَتِي وَسِعَتْ كُلَّ شَيْءٍ.
And My Mercy encompasses all things. (7:156)
إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ.
Surely, Allah is Forgiving, Merciful. (2:173)
فَقُلْ رَبُّكُمْ ذُو رَحْمَةٍ وَاسِعَةٍ.
Say: Your Lord is the Lord of All-encompassing mercy. (6/147)
For obtaining Allah’s Mercy, one should certainly observe some issues. Imam al-B¡qir (a.s) said:
تَعَرَّضْ لِلرَّحْمَةِ وَعَفْوِ اللهِ بِحُسْنِ المُرَاجَعَةِ، وَاسْتَعِنْ عَلَى حُسْنِ المُرَاجَعَةِ بِخَالِصِ الدُّعَاءِ وَالمُنَاجَاةِ فِي الظُّلَمِ.
Obtain Allah’s Mercy and Forgiveness by returning to Him, and for realizing your return get help from sincere praying in the middle of night.
Someone told the Prophet of Islam (s.a): “I would like to get subject to Allah’s Mercy.” The Prophet (s.a) said:
إرْحَمْ نَفْسَكَ وَارْحَمْ خَلْقَ اللهِ يَرْحَمْكَ اللهُ.
Have mercy on yourself and other people, so that Allah would have mercy on you.
For a better understanding of Allah’s Mercy, you can refer to the third chapter of the book, under the title Allah’s Mercy.
Allah’s Forgiveness
Forgiveness means pardoning the wrongdoing and avoiding the chastisement. The Almighty has set this fact for the regretful sinners, who wish to return to His Kingdom, out of Mercy, and has admired Himself for this lofty attribute, stating:
إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا.
Surely Allah is Pardoning, Forgiving. (4:43)
Imam `Al¢ (a.s) said:
أمْرُهُ قَضَاءٌ وَحِكْمَةٌ، وَرِضَاهُ أمَانٌ وَرَحْمَةٌ، يَقْضِي بِعِلْمٍ وَيَعْفُو بِحِلْمٍ.
Allah’s orders are obligatory and out of expedience and wisdom. His takes pleasure in Mercy and Forgiveness. He rules with knowledge and awareness and forgives patiently.
A Berduin told the Messenger of Allah: “O Prophet of Allah! Who would account for people’s deeds?” The Prophet (s.a) answered: “The Almighty would.” The Arab man said: “By the Lord of Kaaba that we would be saved.” The Prophet asked: “Why do you think so?” He replied:
لأنَّ الكَرِيمَ إذَا قَدَرَ عَفا.
The Generous would forgive if He gets Power.
Imam `Al¢ (a.s) stated:
مَنْ تَنَزَّهَ عَنْ حُرُمَاتِ اللهِ سَارَعَ إلَيْهِ عَفْوُ اللهِ.
Allah’s Forgiveness would rush to anyone who avoids what Allah has forbidden.
Some facts like reward, paradise, mercy and forgiveness that are only with Allah have caused the pious servants a great intense for reaching what is with Him.
اللَّهُمَّ عَظُمَ سُلْطَانُكَ
O Allah! Great is Your Kingdom.
Allah's Kingdom is essential and real. Other sovereignties are conventional and temporary, but Allah's is permanent, unlimited, and endless. His Kingdom embraces hidden and apparent beings, as well as the apparent and hidden aspects of them. There is no kingdom but His Kingdom. All others are in need and have nothing of their own.
Allah's Argument and Proof is great and no one can compete with it. Wisdom, Prophet hood, the Qur’¡n, and the Imamate are His proofs by which He would reason with all the beings in the Resurrection Day, refusing their false excuses for committing sins and avoiding good deeds.
وَعَلاَ مَكَانُكَ
O Allah! Lofty is Your Being.
The Holy God has rightly praised Himself in the Holy Qur’¡n as:
لَيْسَ كَمِثْلِهِ شَيْءٌ.
Nothing like a likeness of Him. (42:11)
He is away from every fault and slip. He owns all the perfection and magnificence attributes. His attributes are the same as His Essence, and His essence is the same as His attributes. The Glorious Names and Lofty Attributes only belong to Him. The establishment of all the beings is by means of His Guardianship, His Mercy, His Power, His Will, and His Knowledge. His Power is above all other powers; His Might is above others' might. That's why His Being is Lofty and His Status is superior to everything.
وَخَفِىَ مَكْرُكَ
O Allah! Your Contrivance is hidden.
Contrivance means deceitfulness, about Allah's beings, which is used for deceiving others. Applying the word in this meaning to the Almighty Allah is not true, because it is the attribute of incapable and unwise human, and incapability and unwiseness does not involve the Holy Essence of Allah. His Holy Essence is wholly Knowledge, Might, Mercy, and Generosity. All the beings are in need of Him and He is the One Needless.
Contrivance, about the Almighty Allah, means chastisement and punishment. He would use it for those who deserve it, while they have no escape from it.
Allah's chastisement for those who commit sins arrogantly and ignorantly is in different ways. One step of it is in the form of graduation in which as the ignorant sinner increases his wrongdoing, Allah adds to his blessings, so that the servant's ignorance would be enhanced by the increased blessings. As a result the sinner would forget repentance. Then suddenly chastisement comes without the sinner's attention and awareness, entangling him, and making revenge from him. In fact, the sinner would face the hidden contrivance.
It is narrated from Imam ¯¡diq (a.s):
إذَا أرَادَ اللهُ بِعَبْدٍ خَيْراً فَأذْنَبَ ذَنْباً أتْبَعَهُ بِنِعْمَةٍ وَيُذَكِّرُهُ الإسْتِغْفَارَ، وَإذَا أرَادَ بِعَبْدٍ شَرّاً فَأذْنَبَ ذَنْباً أتْبَعَهُ بِنِعْمَةٍ لِيُنْسِيَهُ الإسْتِغْفَارَ وَتَمَادَى بِهَا. وَهُوَ قَوْلُهُ: سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لاَ يَعْلَمُونَ.
In fact, sometimes Allah wills to give a servant of Him blessings and goodness. That servant commits sins; Allah would give him blessings, and the servant becomes warned and repentant. Sometimes, on the other hand, He wills evil for a servant. Then He grants blessings to him after his wrongdoing, so the servant gets entertained by the blessing and hence more ignorant. He would thus forget repentance and his sins continue due to the blessings. This is the sense of Allah’s saying: 'We draw them near to destruction by degrees from whence they know not. (4:182)'
وَظَهَرَ أَمْرُكَ
O Allah! Your Command is manifest.
Allah's Command is in the first place of genesis kind, by which all the beings were created and emerged in the world. Another kind of Allah's Command is the religious one by whose blessing the Holy Qur’¡n was revealed to the Prophet's heart. Another manifestation of Allah's religious Command is His Rules about the lawfulness and unlawfulness, which have been declared to all human beings by the prophets, heavenly Books and Imams (a.s).
وَغَلَبَ قَهْرُكَ وَجَرَتْ قُدْرَتُكَ
Your Dominance is overwhelming; Your Power is ever-operating.
Allah's Dominance and Power was explained in detail at the beginning of the book.
وَلا يُمْكِنُ الْفِرَارُ مِنْ حُكُومَتِكَ
And escape from Your Domain is impossible.
The Almighty Allah embraces all the things wholly and the beings entirely; nothing is outside His embracing Authority.
All the beings have come to existence by His Will, so He has been present before other beings and they continue existence by His Mercy and blessings. He is with all the creatures, and finally they would all return to Him. Hence He would exist after all the beings. How can the creatures escape from His Domain then?
An important valuable tradition reads: “Someone came to Imam °usayn (a.s) and said: 'I am a sinner, but cannot continue to be a sinner. So preach me!' Imam (a.s) stated:
إفْعَلْ خَمْسَةَ أشْيَاءٍ وَأذْنِبْ مَا شِئْتَ: لاَ تَأكُلْ مِنْ رِزْقِ اللهِ وَأذْنِبْ مَا شِئْتَ. أخْرُجْ مِنْ مَمْلَكَةِ اللهِ وَحُكْمِهِ وَأذْنِبْ مَا شِئْتَ. أطْلُبْ مَكَاناً لاَ يَرَاكَ فِيهِ اللهُ وَأذْنِبْ مَا شِئْتَ. وإذَا جَاءَكَ مَلَكُ المَوْتِ فَادْفَعْهُ عَنْكَ وَأذْنِبْ مَا شِئْتَ. وَإنْ سَاقَكَ مَلائِكَةُ العَذَابِ إلَى النَّارِ فَلا تَدْخُلْ فِيهَا وَأذْنِبْ مَا شِئْتَ.
'Do five things and then commit any sin you want! First, don't eat Allah's sustenance and commit sins. Second, Go outside the domain of Allah's Authority and commit sins. Third, go where Allah would not see you and commit sins. Fourth, when the death angel comes to you send him away and commit sins. Fifth, When the Hell angel wants to throw you into the Hell, don't enter it and commit sins.'
If human wants to escape from anything he should escape from his own ignorance and go toward knowledge, from unknown to the apparent, and escape from the creatures to the Creator, so that he would benefit from worldly and heavenly advantages, divine paradise, and permanent prosperity. Such an escape is, in fact, from wrongdoing to common sense, from the world to the Hereafter, from the Hell to the Paradise, and at last from Satan to Allah.
اللَّهُمَّ لا أَجِدُ لِذُنُوبِى غَافِرًا وَّلا لِقَبَائِحِى سَاتِرًا وَّلا لِشَيٍْء مِّنْ عَمَلِىَ الْقَبِيحِ بِالْحَسَنِ مُبَدِّلاً غَيْرَكَ
O Allah! I find no forgiver of my sins, no concealer of my wicked acts, no transformer of any of my wicked acts into good acts but You.
The Forgiver of Sins
One of the attributes of the Compassionate Allah is the Forgiver. It means Allah would pardon humans' sins, provided that they truly repent from their previous wrongdoing.
The sinner should be hopeful of Allah's forgiveness Who would excuse his crimes if he avoids sins and be adorned with righteous deeds.
Hopelessness of Allah's Forgiveness is a major sin, which is doomed to chastisement, and according to the Holy Qur’¡n, equals disbelief:
إِنَّهُ لا يَيْئَسُ مِنْ رَوْحِ اللَّهِ إِلاَّ الْقَوْمُ الكَافِرُونَ.
Surely none despairs of Allah's Mercy except the unbelieving people. (12:87)
The Holy Qur’¡n declares to the sinners not to be desperate of Allah's Mercy, since Allah would forgive all the sins.
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 God’s mercy; surely God forgives sins altogether; surely He is the All-forgiving, the All-compassionate. (39:53)
The Qur’¡nic verses like the ones below indicate that the Almighty would pardon the wrongdoing of every sinner.
إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ.
Allah is All-forgiving, All-compassionate. (2:173)
فَمَنْ تَابَ مِنْ بَعْدِ ظُلْمِهِ وَأَصْلَحَ فَإِنَّ اللَّهَ يَتُوبُ عَلَيْهِ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ.
But whoever repents after his wickedness and reforms himself, then surely Allah will turn him mercifully; surely Allah is Forgiving, Merciful. (5:39)
وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ.
Be careful of your duty to Allah; surely Allah is Forgiving Merciful. (8:69)
One who repents from his previous sins, avoids major sins after repentance, does not insist on committing minor sins, compensates his delayed obligatory deeds, and recompenses people's property that is due on him would get completely subject to Allah's Mercy and Forgiveness.
The Messenger of Allah (s.a) lists the signs of a real repentant as follows:
أمَّا عَلاَمَةُ التَّائِبِ فَأرْبَعَةٌ: النَّصِيحَةُ للهِ فِي عَمَلِهِ، وَتَرْكُ البَاطِلِ، وَلُزُومُ الحَقِّ، وَالحِرْصُ عَلَى الخَيْرِ.
A repentant servant of Allah's has four signs; complete obedience of Allah in deeds and behaviors, leaving the untruth, sticking to the truth, and intense enthusiasm to do good.
Imam `Al¢ (a.s) says:
مَا كَانَ اللهُ لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الشُّكْرِ وَيُغْلِقُ عَنْهُ بَابَ الزِّيَادَةِ، ولاَ لِيَفْتَحَ عَلَى عَبْدٍ بَابَ الدُّعَاءِ وَيُغْلِقُ عَنْهُ بَابَ الإجَابَةِ، وَلاَ لِيَفْتَحَ لِعَبْدٍ بَابَ التَّوْبَةِ وَيُغْلِقُ عَنْهُ بَابَ المَغْفِرَةِ.
Allah is not to open up the doors of gratitude to His servant but close the doors of increased blessings. He is not to allow him to supplicate, but limit fulfillment of his supplication. And He does not intend to open the doors of repentance, but close the doors of His forgiveness.
The Concealer of Wicked Acts
Among the important attributes of the Almighty Allah is concealing the wrongdoings of a servant who commits sins in private, not wanting anyone to know of his wicked acts.
The All-Merciful has called himself Sattar Al-'Uyub or the concealer of faults, so that His servants know that He would save their face in case they commit a crime. However if a sinner gets so much brash that he does wrong in public, saving his face before others would be meaningless.
It is narrated from the Messenger of Allah (s.a) who said:
مَنْ تَابَ تَابَ اللهُ عَلَيْهِ وَأُمِرَتْ جَوَارِحُهُ أنْ تَسْتُرَ عَلَيْهِ وَبِقَاعُ الأرْضِ أنْ تَكْتُمَ عَلَيْهِ وأُنْسِيَتِ الحَفَظَةُ مَا كَانَتْ تَكْتُبُ عَلَيْهِ.
One who repents Allah would accept his repentance and order his organs to cover sins from his sight. He would order the earth segments to make him neglect his sins, and makes the Writers forget what they have written in that servant's letter of deeds.
Mu'awiyat Ibn Wahab quotes Imam ¯¡diq (a.s) as 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.’
In the Qur’¡nic exegesis book, Minh¡j al-¯¡diqin, we read:
On the Resurrection Day, the servant is brought before the Almighty, Who orders to place him in a dome. Then Allah would address that servant: 'My Servant! You benefited from My blessings for committing sins, and as I increased My blessings for you, you increased your wrongdoing.' So the servant bends his head from shyness. He is then addressed: 'My servant! At the same time as you committed sin I forgave you and removed all your sins.' Another servant is brought before Him afterwards and counted for his deeds until he becomes tearful. The Almighty says: 'My Servant! When you committed sins joyfully I did not embarrass you; how do I chastise you now that you are weeping? I forgive you and let you come into My Paradise!'
Transferor of Wicked Acts to Good Acts
Among the attributes of the Almighty is that when the servant repents and does good acts, He would transfer the servant's sins to virtuous acts.
إِلاَّ مَنْ تَابَ وَآمَنَ وَعَمِلَ عَمَلاً صَالِحًا فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا.
Except him who repents, believes, and does a good deed; so these are they of whom Allah changes the evil deeds to good ones, and Allah is Forgiving, Merciful. (25:70)
وَأَقِمْ الصَّلاَةَ طَرَفِي النَّهَارِ وَزُلَفًا مِنْ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ.
And keep up prayer at the two ends of the day and in the first parts of the night; surely good deeds take away evil deeds. (11:114)
Numerous facts are mentioned in important scientific and research-based books about transformation of wicked acts to good acts, some of which are philosophical, and some others mystical. But stating them all here requires a lot more space and time.
The authors of Tafs¢r Nemuneh say that transforming wicked acts to good ones has some exegeses, all of which can be acceptable.
When human repents from previous sins and renews his belief in Allah a great revolution occurs throughout his existence. It is because of this alternation that all his sins are transferred to good deeds. If he had committed murder in the past it would be replaced with defending the oppressed people and fighting the oppressors in future. If he were an adulterer previously, he would then become pious and chaste through repenting and getting regretful of his former sins.
After repentance, Allah would remove the servant's sins, out of Mercy, replacing them with good acts. Ab£-Dhar has narrated from the Messenger of Islam (s.a) who said:
يُحْشَرُ بَعْضُهُمْ يَوْمَ القِيَامَةِ فَيَأمُرُ اللهُ أنْ تُعْرَضَ صَغَائِرُ ذُنُوبِهِمْ وَتُسْتَرَ كَبَائِرُهَا. فَيُقَالُ لَهُ إنَّكَ فَعَلْتَ فِِي اليَوْمِ الفُلانِيِّ الذَّنْبَ الفُلاَنِيَّ فَيُقِرُّ بِذَلِكَ وَنَفْسُهُ تَضْطَرِبُ مِنَ الكَبَائِرِ الَّتِي سَيُسْألُ عَنْهَا، ثُمَّ يَأمُرُ اللهُ عَزَّ وَجَلَّ أنْ تُبَدَّلَ سَيِّئَاتُهُ حَسَنَاتٍ. فَيَقُولُ: يَا رَبِّ: إنَّ لِي ذُنُوباً كَبِيرَةً ولاَ أرَاهَا.
On the Last Day, Allah orders to count for the servant's minor sins, and covering his major sins. He confesses to what he has committed of the minor sins, but he is afraid of his major sins. If Allah wills to have Mercy on him then, He would replace any sin of him with a good act. Therefore the servant professes: 'My Lord! I had committed many major sins that are not present today.'
Ab£-Dharr says: At this point, the Prophet (s.a) smiled in a way that his teeth appeared, then he recited this verse:
فَأُوْلَئِكَ يُبَدِّلُ اللَّهُ سَيِّئَاتِهِمْ حَسَنَاتٍ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا.
These are they of whom Allah changes the evil deeds to good ones, and Allah is Forgiving, Merciful. (25:70)
The third possibility is that the sins are not the deeds the human does, rather the wicked effects of them on human soul and mind. When he repents, those wicked effects are removed from his soul, transforming to good effects; and this is the meaning of transformation of wicked acts to good acts.
لا إِلَهَ إِلاّ أَنتَ سُبْحَانَكَ وَبِحَمْدِكَ
There is no deity but You! Glory be to You, and Yours is the Praise!
The phrase 'There is no deity but You' is termed Tahlil, 'Glory be to You' is labeled Tasb¢¦, and 'Praise is Yours' is called Tahmid.
If someone utters Tahlil while he believes in it sincerely and wholeheartedly, removing any other deity from his thought and life, he is a real monotheist. He would then be safeguarded by Allah and away from worldly and heavenly defamation. Such a servant would therefore be sent to Paradise on the Last Day, while Allah is content with him, the angles love him and the prophets, the righteous, and the martyrs are his companions.
The reality of Tahlil is realized when human becomes aware of Allah's Divine Attributes and Glorious Names via the Holy Qur’¡n, the teachings of the prophets, especially Prophet Mu¦ammad and his Household (a.s). He is pure of impurities, attempts in fulfilling the obligations, and sincerely serves Allah's servants.
By following this path human soul and body confesses Allah's uniqueness and call out:
Be aware that everything is fictitious except Allah and every blessing is certainly temporary.
Indeed is there any dweller in the world of existence to be worshipped and asked for sustenance? Is there any one except Him to solve the problems, remove calamities, forgive the sins, and conceal the wicked acts?
The remembrance of Allah by Tahlil, Tasb¢¦, and Tahmid is in fact appropriate for this section of Kumayl supplication, as the supplicant, knowing his poorness and weakness, and confessing to his sins states that: I found no one to forgive my sins and conceal my wicked acts. Because he knows well that this is only possible by Allah's Power.
The Cost of Paradise
The servant who sincerely utters Tahlil and practically denies any other deity except Allah would certainly obey and worship Allah and no one else. Such a servant is preparing the cost of paradise, while placing himself in the secure fort of the Compassionate.
Imam al-Ri¤¡ (a.s) has narrated from his noble ancestors who have narrated from the Messenger of Allah who cited from the Almighty:
لاَ إلَهَ إلاّ اللهُ حِصْنِي؛ فَمَنْ دَخَلَ حِصْنِي أمِنَ مِنْ عَذَابِي.
Taw¦¢d (Unity of Allah) is My Fort, so whoever comes to My Fort would be secured from My chastisement.
The Messenger of Allah (s.a) said:
مَا جَزَاءُ مَنْ أنْعَمَ اللهُ عَزَّ وَجَلَّ عَلَيْهِ بِالتَّوْحِيدِ إلاّ الجَنَّةَ.
The reward of one to whom Allah has granted the blessing of Taw¦¢d is not but Paradise.
مَنْ مَاتَ وَهُوَ يَعْلَمُ أنَّ اللهَ حَقٌّ دَخَلَ الجَنَّةَ.
One who dies while he knows that Allah is indeed the Truth, would enter Paradise.
Imam ¯¡diq (a.s):
قَوْلُ لاَ إلَهَ إلاّ اللهُ ثَمَنُ الجَنَّةِ.
The cost of Paradise is the sincere uttering of ‘There is no deity but Allah’.
Moreover, he said:
مَنْ قَالَ لاَ إلَهَ إلا ّ اللهُ مُخْلِصاً دَخَلَ الجَنَّةَ؛ وَإخْلاَصُهُ أنْ تَحْجِزَهُ لاَ إلَهَ إلاّ اللهُ عَمَّا حَرَّمَ اللهُ عَزَّ وَجَلَّ.
One who confesses to the Unity of Allah sincerely would enter Paradise and his sincerity makes him away from what Allah has declared unlawful.
A man came to the fifth infallible Imam, Imam al-B¡qir (a.s) and asked about the Prophet's tradition about the cost of Paradise. Imam (a.s) said: “It is true.” That man returned from the house of Imam al-B¡qir (a.s), but then the Imam ordered to return him back to the house. Then he stated:
There are some conditions for Taw¦¢d and I, the infallible Imam selected by Allah and obeying me is obligatory in every aspect, am among its conditions.
Anyway the only way for human salvation is belief in Taw¦¢d (Allah's Unity) and its conditions. In other words, when human knows Allah as the only deity Who possesses and gives sustenance to anything in the world, and confesses to it verbally, accepting the prophet hood of the prophets and the Imamate of the infallible Imams, as well as the Holy Qur’¡n, he has for sure resorted to the only salvation key.
After confessing to the Unity of Allah every good act of human's would be accepted, and if he does something wicked, he would be forgiven after regret and repentance. Without Taw¦¢d, however, no good deed is accepted and even the tiniest sins are not forgiven.
If the believers in Allah's Unity get subject to chastisement in the Hereafter for wrongdoing, they would then be saved for the blessing of Taw¦¢d. Important traditions have been cited in authentic tradition books, one of which is narrated here.
The Prophet of Islam (s.a) said to Gabriel, the angel of revelation, the nearest to Allah: Describe the Inferno for me. Gabriel described its residents and positions one by one until the first position and then kept silent. The Prophet (s.a) asked Gabriel: Who are the residents of the Hell's first position? He answered: “The chastisement of them is easier than that of other positions' residents, who are the sinners from your nation. The Prophet (s.a) said: Will anyone from my nation go to the Hell? The nearest angel said: Those who have committed major sins without repenting.
The Prophet (s.a) began crying and continued to do so for three complete days. His daughter Hadrat Zahra (s.a) came to visit him on the fourth day who found him putting his face on the ground and crying so hard that the sol under his face had turned to mud. She asked him the reason. The Prophet (s.a) replied: Because the Trustee angel has informed me that the first floor of the Inferno is resided by the sinners from my nation. Hadrat Fatima (s.a) said: Did you ask Gabriel how the sinners would be taken to the Hell? His honorable father answered: Yes! He said the sinner men and women are held by their hair and taken to the Hell. Then as they approach the Hell and see its agent they would cry out and ask him to let them cry for their misery. When the Hell agent allows them to do so they weep as long as there remains no tears in their eyes, then they would shed tears of blood instead. The agent would say: You'd better had such a cry in the world for the fear of today's account.
Afterwards, the agent of the Inferno takes them to the Hell. The sinners would cry: “l¡-il¡ha ill¡ all¡hu” so the fire recedes from them saying: How can I cover these sinners when they have confessed to Allah's Unity. The agent orders the fire to cover them, but the Almighty addresses: Do not burn their faces since they have prostrated to worship Me and do not burn their hearts because they have bore thirst in Ramadan. So they would remain in the Inferno as long as Allah wills. Then Gabriel is asked of the Muslim sinners' state. The Hell agent shows them to Gabriel. They would observe Gabriel in a pleasant way and would ask his identity. They are answered: He is the angel who brought Mu¦ammad (s.a) revelations in the world. Hearing the Prophet's name, the captives of the Hell would cry: Greet the Prophet (s.a) for us and tell him that the Muslim sinners are in the Hell.
Gabriel would deliver their message to Prophet Mu¦ammad (s.a). He would then prostrate for Allah and ask Him to forgive those sinners for his sake. The Prophet (s.a) would be replied: I forgave them for your sake. So the Prophet would take them out of Hell, while they resemble firewood. Then he would take them into 'Ein Al-Hayat to drink from its water and wash their inner and apparent impurities. On their forheads this phrase is depicted: Liberated from the Fire by the Compassionate.
When they are brought to Paradise, its residents show then to each other saying: These are liberated from the Hell.
The liberated ones would say: O Lord! You had Mercy on us and brought us into Paradise, now remove this sign from our foreheads. So Allah would accept their request and remove their foreheads' signs.”
Tasb¢¦
Tasb¢¦ means considering Allah as purified from any fault or wickedness. It is in fact confessing to Allah's infinite perfections.
Talha Ibn `Abdull¡h says: I asked the Messenger of Allah about the exegesis of “sub¦¡nall¡hi (Glory be to Allah).” He said:
تَنْزِيهُ اللهِ مِنْ كُلِّ عَيْبٍ.
It is regarding Allah as pure of any faults.
Amir Al-Mu'minin Imam `Al¢ (a.s) was asked about the exegesis of the same phrase. He said:
It is regarding Allah as Grand and purified of what every disbeliever ascribes to Him. When a servant confesses to this sincerely, all the angels praise him.
Many of the verses in the Holy Qur’¡n introduce all the world beings as praising Allah:
وَإِنْ مِنْ شَيْءٍ إِلاَّ يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لاَ تَفْقَهُونَ تَسْبِيحَهُمْ.
There is not a single thing but glorifies Him with His praise, but you do not understand their glorification. (17:44)
The reason why Tasb¢¦ is mentioned in this part of the supplication may be that since the servant has declared his wrongdoing, which keeps him away from his nearness to Allah, the best way for being delivered is glorifying Allah. So it is the very position to praise Allah, so that He would save Him from the darkness and bring him to His own nearness position. When the Prophet Jonah (a.s) was entangled in the darkness of the fish belly in the dark night:
فَنَادَى فِي الظُّلُمَاتِ أَنْ لا إِلَهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنتُ مِنْ الظَّالِمِينَ. فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنْ الْغَمِّ وَكَذَلِكَ نُنْجِي الْمُؤْمِنِينَ.
So he called out in the darkness: There is no god but Thou; glory be to Thee. Surely I have been a wrong-doer. So We responded to him and delivered him from the grief and thus do We deliver the believers. (21:87-88)
The author of exegesis book Minh¡j Al-¯¡diqin, explaining about this verse, has narrated the Prophet (s.a) who said:
مَا مِنْ مَكْرُوبٍ يَدْعُو بِهَذا الدُّعَاءِ إلاّ اسْتُجِيبَ لَهُ.
There is no grief-stricken who recites this verse, but his supplication would be accepted.
Imam ¯¡diq (a.s) has narrated from Amir Al-Mu'minin (a.s):
Tasb¢¦ fulls the scale of deeds from rewards.
`All¡mah Majlis¢ in his excellent book, Bi¦¡r al-Anw¡r, has narrated a valuable tradition about glorifying Allah: “When something made the Prophet (s.a) happy, he used to say: Praise be to Allah for this! And when some occurrence grieved him, he said: Praise be to Allah in all states!”
ظَلَمْتُ نَفْسي، وَتَجَرَّأْتُ بِجَهْلي وَسَكَنْتُ إِلى قَديمِ ذِكْرِكَ لي وَمَنِّكَ عَلَيَّ
I have wronged myself, I have been audacious in my ignorance and I have depended upon Your constant remembrance of me and Your favor toward me.
Wronging Oneself
Though I recognized You well by watching and contemplating on Your wonderful creation signs in the world, hearing the facts about You from the researchers, and reading books on You, I did not come toward You, did not obey Your rules, did not worship You, did not ask You requests, and got ignorant of you. This was a mistake I always committed and wronged myself.
I recognized Your prophets by reading the history and knew them as the guides to salvation, sympathetic to human beings, deliverers of people from Satanic temptations, and advisers. As I was a Muslim this recognition of mine was deeper in case of the Prophet of Islam (s.a); however, I ignored them, resorted to sources other than them, followed stranger traditions, and did not appreciate the prophets. I was not grateful for this blessing of You, insisted on my miserable way of life and followed the misguidance path. This way, I always wronged myself.
I got familiar with Your Holy Book, Qur’¡n, through participating in religious gatherings and reading Islamic books and divine teachings. I found out that Qur’¡n has been revealed from You to the Prophet of Islam (s.a) in order to guide all Your servants. I knew that this Book is the most comprehensive one including the most fruitful topics, wise rules, useful teachings, startling advises, and the most excellent instructions. Nevertheless, I neglected its signs and facts and lived a negligent life, hence I wronged myself severely.
I got to know the noble Imams via various ways and realized that they are Your proof among people, and guides to the truth. Being perfect humans, they are the successors of the Prophet (s.a) in his nation. The Prophet (s.a) has introduced them as the leaders of the people after himself, who would teach people the Islamic teachings, differentiate between the truth and the futile, and explain the Qur’¡nic verses. Though they faced many difficulties, hostilities and calamities, and were all martyred by the enemies of Islam, the Infallible Imams did not neglect their great responsibility of guiding the people even for a moment. They stated divine rules and religious orders for the people, which were collected in four hundred strong books for the future generations. But I ignored all these facts, disobeyed my Imams, the guidance sources, and went astray. I insisted on my misguidance and deviance, resorted to worldly sources, and preferred the ignorant people, who have misguided from the east to the west of the earth, to my infallible and benevolent Imams (a.s). This was the wrong I committed.
I knew well that the great book of Nahj al-Bal¡ghah is but a ting of Imam `Al¢'s knowledge, in which there is everything necessary for the guidance of humans to Allah, salvation and a purified life. Its sermons, letters, and maxims are replete with Divine teachings, to the extent that it is called Qur’¡n's counterpart. I knew too well al-¯a¦¢fah al-Sajj¡diyyah, including fifty four supplications of Imam al-Sajj¡d (a.s), in which all the human responsibilities before the Almighty have been stated. All the Shi'a Imams have recommended attending to this invaluable book.
I was aware that the Divine rules and the Islamic teachings are stated in the precious books such as Al-K¡f¢, Tahdh¢b al-A¦k¡m, al-Istib¥¡r, man-l¡-ya¦¤aruhu’l-faq¢h, Tu¦af al-`Uq£l, Raw¤at al-W¡`i¨¢n, al-W¡f¢, al-Sh¡f¢, Bi¦¡r al-Anw¡r, Was¡'il al-Sh¢`ah, Raw¤at al-Muttaq¢n, and J¡mi` A¦¡d¢th al-Sh¢`ah and a thousand more, but did not bother myself reading them for my bliss in this world and the Hereafter. Instead I spent my days and nights reading useless and irreligious magazines, wasted my valuable time, and only harmed myself. I always was audaciously ignorant.
Audacity in Ignorance
Since I did not follow the path of knowledge and remained deprived of religious cognition, I continued life ignorantly and got entangled in sins. I could not think of my ultimate position, the account of my deeds, the Hell and the Paradise, hence I began opposing You. My ignorance made me audacious in wrongdoing.
Confessing to sins
Lord! When I was inside my mother's womb, I was wholly under Your Mercy. Your Mercy turned the impure semen into a perfect human, with every necessary organ. Then You enabled my mother to bear me healthily, and prepared my food in her breasts. You also endeared me to my parents, so that I could grow up gradually by their protection. Then You organized the rest of my life.
Lord! This much compassion of You made me proud. It made me think I would still benefit from Your Mercy if I began wrongdoing, without any punishment. I should not have become proud because of Your blessings; I should not have committed sins.
Now that I have got aware of my miserable life and terrible condition, I have turned to You wholeheartedly. I confess to my sins and my audacity in wronging myself. Based on the Qur’¡nic teachings and Prophet's traditions, I know that this confession of me to sins is in fact my repentance and returning to salvation.
It is narrated from Imam al-B¡qir (a.s):
وَاللهِ لاَ يَنْجُو مِنَ الذَّنْبِ إلاّ مَنْ أقَرَّ بِهِ.
By Allah (I swear), no one would be saved from sins, unless he confesses to sins.
He also said:
لاَ وَاللهِ، مَا أرَادَ اللهُ مِنَ النَّاسِ إلاّ خِصْلَتَيْنِ: أنْ يُقِرُّوا لَـُه بِالنِّعَمِ فَيَزِيدُهُمْ، وَبِالذُّنُوبِ فَيَغْفِرُهَا لَهُمْ.
By Allah, He doest not expect but two attributes from His servants; that they confess to His blessings so that He would increase them, and that they confess to their sins so that He would forgive them.
The Commander of the Believers, Imam `Al¢ (a.s) has stated:
اَلمُقِرُّ بِالذَّنْبِ تَائِبٌ.
One who confesses to his sins is considered as the one who repents.
شَافِعُ الذَّنْبِ إقْرَارُهُ وَتَوْبَتُهُ اعْتِذَارُهُ.
The intercessor of a sinner is his confession to sins, and his repentance is as his apology.
It is narrated from Imam ¯¡diq (a.s) in Tadhkirat al-Awliy¡':
Any sin whose beginning is fear and whose end is apology makes the servant close to the Almighty. And any worship whose beginning is pride and whose end is egotism makes him far from Allah.
Confession of the Young Sinner
Mansur Ibn Ammar says: One night I went out and crossed a house from which I heard the weeping and beseeching of a young man, who called his God this way: “Lord! When I committed sins it was not for opposing or disobeying you. My carnal soul overcame me; Satan deceived me, so I wronged myself and made myself subject to Your wrath.” Hearing this, I recited this verse through the door:
يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلائِكَةٌ غِلاظٌ شِدَادٌ لا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ.
O you who believe! Save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded. (66:6)
When I read this verse the young man cried out and I went away. The next morning I passed that house again and saw an old woman who was weeping and said: “I had a son who cried at nights from Allah's fear. Last night someone came and recited a punishment verse before the door. Then my son cried out and passed away.” I told her: “I recited that verse last night. May I wash his body before being buried?” She allowed me, so I saw him wearing a piece of cloth around his neck. When I opened the cloth, I saw on his neck written in green: “We have washed this young man with repentance water!”
Regretful Sinner's End
`Abd al-W¡¦id Ibn Zayd, who was among the corrupted wrongdoers, passed the preaching circle of Y£suf Ibn °usayn one day, who was saying at the moment: “The Compassionate Allah has invited the sinners toward Himself, out of Mercy, as if He needs them.” Hearing this statement, `Abd al-W¡¦id put off clothes and ran to the cemetery. On the first night, Y£suf Ibn °usayn dreamed a herald, calling on behalf of Allah: “Go find the sinner young man!” That is Give him the tidings of Our forgiveness! Y£suf began looking for the young man until he found him in the cemetery on the third day. The young man had his head on the ground and was weeping and beseeching Allah. When he saw Y£suf beside himself, he said: “You have been sent three days ago, but you only came today.” He then passed away.
اللّهُمَّ مَوْلاي كَمْ مِنْ قَبيح سَتَرْتَهُ، وَكَمْ مِنْ فادِح مِنَ الْبَلاءِ أَقَلْتَهُ، وَكَمْ مِنْ عِثار وَقَيْتَهُ، وَكَمْ مِنْ مَكْرُوه دَفَعْتَهُ، وَكَمْ مِنْ ثَناء جَميل لَسْتُ أَهْلاً لَهُ نَشَرْتَهُ
O Allah! O my Protector! How many ugly things You have concealed! How many tribulations You have warded off! How many stumbles You have removed! How many ordeals You have averted! And how much beautiful praise, for which I was unworthy, You have spread about me.
In uttering the phrase “my Protector” in the middle of a Thursday night, the supplicant feels an enjoyment which is unique in the world. That is why Prophet Moses (a.s) states in his prayer to Allah:
I have something in my poverty that does not exist in all Your Property. Allah addressed him: What is that thing, Moses? He replied: I have a Lord like You.
Concealing the ugly deeds is one of the greatest blessings and a unique mercy of Allah’s toward His servant. When Allah hides the ugly things of His believer servant in this world, He would certainly pay more attention to His repented servant in the Hereafter, concealing his sins more than before. It is narrated from the Messenger of Allah (s.a):
مَا سُتِرَ عَلَى عَبْدٍ فِي الدُّنْيَا إلاّ سُتِرَ عَلَيْهِ فِي الآخِرَةِ.
No deed or ugly thing of a servant is concealed in this world except that it is concealed in the Last Day too.
In the supplications quoted and recommended by the Prophet (s.a) and his infallible Household (a.s), there is continuous reference to Allah’s being the Concealer of Faults. In these supplications, there are always good tidings for the repented sinner that the Merciful Allah would avoid letting his face down in this world and the Hereafter, hide his faults and sins, and inform no one of his wrongdoing.
As an instance, a tradition is quoted here from the closing section of the valuable book `Uddat al-D¡`¢ by Ibn Fahad al-°ill¢:
Once Gabriel, the trustee angel, was descended to the Prophet of Islam (s.a), smilingly and with good tidings. He greeted the Prophet (s.a) who responded to his greeting. Then Gabriel said: “The Almighty has sent a gift for you.”
The Messenger of Allah asked: “What is that gift?”
He replied: “There are some words of Empyrean’s treasures by which Allah has endeared and made specialized the Empyrean.”
Prophet Mu¦ammad (s.a) asked again: “What are those words?”
Gabriel then said:
يَا مَنْ أَظْهَر الْجَمِيلَ، وَسَتَرَ الْقَبِيحَ، يَا مَنْ لَمْ يُؤْاخِذْ بِالْجَرِيرَةِ، وَلَمْ يَهْتِكِ السّتْرَ، يَا عَظِيمَ الْعَفْوِ، يَا حَسَنَ التّجَاوُزِ، يَا وَاسِعَ الْمَغْفِرَةِ، يَا بَاسِطَ الْيَدَيْنِ بِالرّحْمَةِ، يَا صَاحِبَ كُلّ نَجْوَى، يَا مُنْتَهَى كُلّ شَكْوَى، يَا كَرِيمَ الصّفْحِ، يَا عَظِيمَ الرّجَاءِ، يَا مُبْتَدِئاً بِالنّعَمِ قَبْلَ اسْتِحْقَاقِهَا، يَا رَبّنَا وَسَيّدَنَا وَمَوْلانَا، يَا غَايَةَ رَغْبَتِنَا، أَسْأَلُكَ يَا اَللهُ أنْ لاَ تُشَوِّهَ خَلْقِي بِالنَّارِ.
O the One who revealed the goodness and concealed the badness. O the One who reprimanded no one for wrongdoing and let no one’s face down. O the One whose forgiveness is great, whose pardon is good, and whose Mercy is extended. O the one who has applied his Power in Mercy. O the Owner of any secret and the ultimate source of any complaint. O the one whose forbearance is magnanimous and whose blessings are great. O the Bestower of blessings before the necessary deserve for them. O my Lord, my Protector, and the end of my tendency! O Allah! I ask You not to destroy my creation by the Fire.
The Messenger of Allah asked Gabriel: “What is the recompense of these words?”
Gabriel said: “Beware that the whole knowledge is exclusive in these words. If all the angels of the seven Heavens and the seven earths attempt to describe this supplication until the Resurrection Day, they can describe but one part out of one thousand parts of it.”
When the servant says: “O the One who revealed the goodness and concealed the badness,” Allah would conceal his sins, have mercy on him in the world, maintain his well-being in the next world, and cover him with thousand veils in the two worlds.
And when the servant says: “O the One who reprimanded no one for wrongdoing and let no one’s face down,” the Almighty would not account for his deeds in the Resurrection Day, not uncovering his secrets on that day.
When the servant says: “O the One whose forgiveness is great,” Allah would forgive his sins, even if they are as many as the sea waves.
When he says: “O the One whose pardon is good,” Allah would even forgive his wine-drinking, theft, and other major sins.
When he says: “O the One whose Mercy is extended,” the Merciful Allah would open seventy doors of Mercy on him, so he would be subject to Allah’s Mercy until the last day of his life.
When the servant says: “O the one who has applied his Power in Mercy,” Allah would extend his Power to him out of Mercy.
When the servant says: “O the Owner of any secret and the ultimate source of any complaint,” Allah would grant him the recompense of any grief-stricken, poverty-stricken, patient or blind man until the Resurrection Day.
If the servant says: “O the one whose forbearance is magnanimous and whose blessings are great,” the Almighty would fulfill all his wishes and the wishes of all other servants for him.
If the servant says: “O the Bestower of blessings before the necessary deserve for them,” Allah would recompense as if he is grateful of His blessings.
If the servant says: “O my Lord,” his Lord would says: “My angels! Beware that I forgave him, and I granted him recompense as the number of all My creatures, either in the Paradise or the Hell, in the heavens or the earth, the sun or the moon, the star and the raindrops, different kinds of beings in the mountains, on the soil, and on the Empyrean.”
And if he says: “O my Protector,” Allah would fill his heart with belief.
When the servant says: “O the end of my tendency!” the Almighty would grant him the wishes of all the other creatures.
And if the servant says: “O Allah! I ask You not to destroy my creation by the Fire,” Allah says: “My servant wants to become free from the Fire. O My angels! I delivered him, along with his parents, brothers, family, and neighbors from the Fire and accepted his intercession for a thousand of those who deserved to be put into Fire.”
So Gabriel said: “O Mu¦ammad! Teach these words to the believers and not to the hypocrites. This supplication is accepted for the supplicant and for those present in Allah’s House, when it is circumambulated.”
It should be noted that this great recompense and wonderful reward is not rare of Allah’s extended Mercy, unlimited Beneficence, and infinite treasure of rewards.
Imam `Al¢ (a.s), following the phrase, “How many ugly things You have concealed,” states: “How many tribulations You have warded off; such as earthquake, storm, flood, fire, accident, famine, and calamities. How many stumbles You have removed, which could destroy my belief, my ethics, my benefactions, and my face among people. How many ordeals You have averted, which could destroy my calmness, bring anxiety in my life, and put pressure and difficulty in my heart and mind. How much beautiful praise, for which I was unworthy, You have spread about me, though I had committed so many sins; so my parents and my closed ones thought highly of me and praised me, while I did not deserve it.
اَللّهُمَّ عَظُمَ بَلائي وَأَفْرَطَ بي سُوءُ حالي، وَقَصُرَتْ بي أَعْمالي وَقَعَدَتْ بي أَغْلالي
O Allah my tribulation is tremendous, my bad state is excessive, my acts are inadequate, and my fetters have tied me down.
The above-mentioned phrases are the requests of a patient of sins, a captive of disobedience and material wants before an experienced Omniscient physician. The Merciful physician has invited the patient Himself, out of beneficence, to cure him of his tribulations and free him of his material desires.
The Meaning of ‘bal¡' (tribulation)’
The insightful servants have suggested several meanings for the word ‘tribulations:’
1. Sins
It has been said that “tribulations” are the sins, which are the greatest misfortunes. Wrongdoing is a dangerous illness that, unless one repents and returns to Allah, compensating for his past deeds, it can lead to the spiritual death of his heart. When one’s heart dies he would lose touch with the Almighty, which leads to eternal atrocity and being away from Allah’s Mercy.
The Fourth infallible Imam, al-Sajj¡d (a.s), at the beginning of Mun¡j¡t al-T¡'ib¢n (supplication of the repented) has mentioned this fact:
وَأمَاتَ قَلْبِي عَظِيمُ جِنَايَتِي.
My great crime, that is my wrongdoing, has caused my heart to die.
Ab£-Dharr al-Ghif¡r¢, a disciple of Prophet Mu¦ammad’s was asked: “What illness do you suffer from?” He answered:
أشْكُو ذُنُوبِي.
I suffer from the illness of sin.
An Important Question-Answer
Am¢n al-Isl¡m al-±abars¢, in the great exegesis book “Majma` al-Bay¡n”, explaining about the Qur’¡nic chapter al-W¡qi`ah narrates: `Uthm¡n Ibn `Aff¡n visited `Abdull¡h Ibn Mas`£d while he was sick, before his death. He asked `Abdull¡h: “What do you suffer from?”
`Abdull¡h answered: “My sins.”
`Uthm¡n asked: “What do you desire?”
He replied: “My Lord’s Mercy.”
`Uthm¡n asked again: “Do you want me to call a doctor to visit you?”
“The real Healer has cured me,” answered `Abdull¡h.
`Uthm¡n asked him again: “Do you want me to pay your portion from Muslims’ treasury?”
`Abdull¡h replied: “You did not pay it when I needed it, do you want to pay it now that I don’t need it anymore?”
`Uthm¡n stated again: “Let me pay it to your daughters instead.”
But `Abdull¡h said: “My daughters don’t need it either. I have recommended them to recite al-W¡qi`ah chapter, because I heard from the Prophet (s.a) that anyone who recites al-W¡qi`ah every night would never suffer from poverty.”
A Dialogue with Uways al-Qaran¢
The great Iranian poet, ‘Attar, narrates from Hurm Ibn Hayyan in his “Tadhkirat al-Awliy¡’ “, who said: “When I heard that Uways al-Qaran¢ has reached the intercession position, I desired to see him. I came to K£fah and looked for him until I found him getting ablution. He Asked me: “O Ibn Hayyan! What has brought you here?” I said: “The tendency to befriend you.” He answered: “I don’t think that one, who befriends Allah, befriends anyone except Him.” I told him: “Give me a piece of advise me!” He said: “O Ibn Hayyan! When you fall asleep, consider death under your pillow, and when you get up, consider it in front of yourself. Do not pay attention to the smallness of your sin; rather pay attention to Allah’s greatness, before whom you have committed sin. Because if you consider your sins small, it is as if you consider Allah small!”
2. Remoteness from Allah’s Closeness
It has also been said that the great “tribulation” may be remoteness from Allah’s closeness; the position that is obtainable by belief, good deeds, and good morality. This position contains Allah’s pleasure and would lead to accompanying the prophets, martyrs, and the pious in the Hereafter.
Those who are always far from this position would eventually reach a position in which there are Satans and savages, but no humanity, belief, good deeds and morality. That is a place where human does nothing but oppression, wrongdoing, transgression, and immorality. Those who are always seeking the nearness position, on the other hand, benefit from Allah’s especial blessings; hence they engage in worshipping the Almighty and serving His servants, in a joyful and blissful state. In this engagement, they have no job but as a sincere servant, and no desire but reaching Allah’s nearness. Their hearts continuously gain blessing from Allah and leads it to all aspects of their beings.
Joseph, the truthful, seeking the route to Allah’s nearness, turned his diminutive house in Kan’an into a sincere worshipping and serving position. At the very beginning of this spiritual route, he dreamed of the future, seeing his high position. He made the dark deepness of the well his prayer place. He made the palace of Egypt’s king, which was a falling place for Zulaykha (Potipher’s wife), his rising place to piety. He also turned the prison into a worshipping place for himself and a guidance place for others. He performed wisely and trustworthily as the treasurer of Egypt and sincerely served Allah’s servants as Egypt’s king. He thus reached the position of Allah’s nearness.
3. Ignorance
It has been said that “tribulation” means ignorance, which is the root of all difficulties, deprivations, and eternal misfortune. The Commander of the Believers (a.s), in a tradition about ignorance, states:
اَلجَهْلُ دَاءٌ وَعَيَاءٌ.
Ignorance is a kind of illness and disability.
اَلجَهْلُ أدْوَأُ الدَّاءِ.
Ignorance is the most severe illness.
الجَهْلُ مُمِيتُ الأحْيَاءِ وَمُخَلِّدُ الشَّقَاءِ.
Ignorance kills the alive and perpetuates misfortune.
الجَاهِلُ لاَ يَعْرِفُ تَقْصِيرَهُ وَلاَ يَقْبَلُ مِنَ النَّصِيحِ لَهُ.
The ignorant does not recognize his own fault and does not accept the advice of the benevolent.
الجَاهِلُ مَيِّتٌ وَإنْ كَانَ حَيّاً.
An ignorant person is dead, though he is apparently alive.
الجَاهِلُ صَخْرَةٌ لاَ يَنْفَجِرُ مَاؤهَا، وَشَجَرَةٌ لاَ يَخْضَرُّ عُودُها، وَأرْضٌ لاَ يَظْهَرُ عُشْبُهَا.
An ignorant person is like a rock which does not flow water, a tree which does not bear a green leave, or a ground that does not grow a plant.
Imam `Al¢ (a.s) addresses Allah in one of his supplications this way:
أنَا الجَاهِلُ: عَصَيْتُكَ بِجَهْلِي، وَارْتَكَبْتُ الذُّنُوبَ بِجَهْلِي، وَسَهَوْتُ عَنْ ذِكْرِكَ بِجَهْلِي، وَرَكَنْتُ إلَى الدُّنْيَا بِجَهْلِي.
I am an ignorant person, who disobeyed You because of his ignorance, committed sins, forgot Your remembrance, and got interested in the material world.
Bad State
By bad state it is meant bad improper morality that is one of the worst problems. The insightful people believe it is the most severe cover, which deprives human from understanding the truth, gaining blessings and Allah’s nearness, seeking His way, conceiving Qur’¡nic teachings and the traditions, and Allah’s countenance.
كَلاَّ إِنَّهُمْ عَنْ رَبِّهِمْ يَوْمَئِذٍ لَمَحْجُوبُونَ.
Surely on that Day they (the sinners) will be covered from the Mercy of their Lord. (83:15)
The Almighty has stressed the importance of purifying the soul from vices and adorning it with virtues more than any other duty of humans. After swearing for eleven times in His Qur’¡n, the Almighty has stated the eternal luck and salvation of the purified servants and disappointment of the sinners:
قَدْ أَفْلَحَ مَنْ زَكَّاهَا. وَقَدْ خَابَ مَنْ دَسَّاهَا.
He will indeed be successful who purifies it (the soul). And he will indeed fail who corrupts it. (91:9-10)
Human’s bad moral state leads to moral blindness, remoteness from the truth, deafness to the call of Allah and His prophets, and lack of awareness of Allah’s Mercy. The Messenger of Allah (s.a) said:
خِصْلَتانِ لاَ تَجْتَمِعَانِ فِي مُسْلِمٍ: البُخْلُ وَسُوءُ الخُلُقِ.
A believer does not possess two attributes; stinginess and bad morality.
Imam `Al¢ (a.s) stated:
لاَ وَحْشَةَ أوْحَشُ مِنْ سُوءِ الخُلُقِ.
No fear is more frightening than bad temperedness.
سُوءُ الخُلُقِ شَرُّ يَقِينٍ.
Bad-temperedness is the worst companion.
The Messenger of Allah stated as well:
إنَّ العَبْدَ لَيَبْلُغُ مِنْ سُوءِ خُلُقِهِ أسْفَلَ دَرَكِ جَهَنَّمَ.
In fact a servant reaches the farthest position in Hell from his bad-temperedness.
Inadequacy of Acts
If one wants to reach prosperity, spiritual perfection and eventually Paradise, he must act in accord with the Qur’¡nic verses and the traditions of Prophet’s Household. He must also observe the necessary conditions like perseverance, sincerity and desire in order to be able to reach perfection.
If one’s acts are devoid of understanding, perseverance, and desire, and not in accord with Allah’s will, and if they are done with dullness, insincerity, stinginess, jealousy, and pride, how can they cause human to reach salvation and get free of misfortunes?
The Commander of the Believers, despite having unique spiritual resources, called out Allah, in his prayers at nights:
آهِ مِنْ قِلَّةِ الزَّادِ وَبُعْدِ السَّفَرِ وَوَحْشَةِ الطَّرِيقِ.
Ah betides the limitation of resources, the farness of the destination and the fear from the way!
It is necessary to study about the worshipping of Allah’s favorite servants to know about their perseverance, desire, and sincerity in serving Allah, and thus get motivated to serve and worship Allah, out of desire. This way, our hearts become illuminated and we get to seek Allah’s way to experience spiritual life.
The martyr, Qazi Nur Allah Shushtari has narrated in his book “Majalis Al-Mu’minin” that Uways al-Qaran¢ said at some nights: “This is the night for genuflection.” And he spent all that night in genuflection. Some other nights he said: “This night is for prostration.” And he spent the night only in prostration. Someone told him: “How do you have the ability of such long worshipping at nights?” He answered: “Do you think the nights are long? I wish all the world was but one night, so that I could spend it all in one prostration!”
The Restrictive Fetters
The insightful servants and the seekers of truth explaining about the phrase “My fetters have tied me down,” have stated:
Perhaps “my fetters” means the sins and especially major sins that restrict human being and tie him down. The sins prevent human from worshipping and serving Allah, depriving him from His blessings. An evidence of this is an important tradition narrated from Am¢r al-Mu’min¢n, `Al¢ (a.s):
Someone told Imam `Al¢ (a.s): “I used to perform the night prayers and Nafilas, but I can no longer do so.” Imam (a.s) said:
أنْتَ رَجُلٌ قَدْ قَيَّدَتْكَ ذُنُوبُكَ.
You are a person, whose sins have become his fetters, tying him down and preventing him from night worshipping.
There is another possibility that “the fetters” are useless entertainments and activities, which prevent human from paying attention to more important real purposes. In a tradition from the Messenger of Allah (s.a), this is mentioned:
مِنْ حُسْنِ إسْلاَمِ المَرْءِ تَرْكُهُ مَا لاَ يَعْنِيهِ.
One of the good things a Muslim observes is his leaving activities that are of no use to him.
وَحَبَسَني عَنْ نَفْعي بُعْدُ أَمَلي
O Allah! My high hopes have held me back from my gain.
High Hopes
Having hopes is a blessing from the Almighty that is deposited in every human to be able to begin useful positive activities and be optimistic about their future benefits. If this great blessing did not exist, human being could do nothing, make no efforts, and got interested in no engagement.
It is narrated that Jesus (a.s) was in a desert while an old man was plowing the farm by his tools. Jesus (a.s) looked up to the heaven and prayed: “O Allah! Take his hopes away from him!” Then the old man put away his tools and slept. After a while, Jesus (a.s) prayed again: “O Allah! Give back his hopes to him!” The old man got up and resumed his work.
The Messenger of Allah (s.a) stated:
Having hope is a Mercy for my nation. If there existed no hopes, no mother breastfed her child neither any farmer planted any trees.
The fourth infallible Imam, Imam al-Sajj¡d (a.s), asked Allah:
أسْألُكَ مِنَ الآمَالِ أوْفَقِهَا.
Fulfill the truest of my hopes!
The positive hopes like reaching scientific positions, moral perfection, salvation in this world and the Hereafter, serving Allah and His servants, and leaving useful works after one’s death, such as mosques, roads, hospitals, schools, and libraries can be excellent hopes of a believer servant.
On the other hand, if human hopes are limited to material issues and exceed the normal amount to such an extent that they remove security and calmness, bring about stinginess and greed, and lead to, emulation and pride, they are untrue hopes and satanic illness. Such hopes make human forget Allah and the Hereafter, and deprive him of worshipping and obeying Allah.
The traditions narrated from the Prophet’s Household (a.s) contain valuable facts in this regard. Imam `Al¢ (a.s), in a tradition says:
الأمَلُ كَالسَّرَابِ؛ يَغِرُّ مَنْ رَآهُ وَيُخْلِفُ مَنْ رَجَاهُ.
Unreal hope is like a mirage, anyone who looks at it is deceived by it and anyone who is hopeful of it would get hopeless.
الأمَلُ خَادِعٌ غَارٌّ ضَارٌّ.
Unreal hopes are deceiving and harmful.
الأمَانيُّ تُعْمِي عُيُونَ البَصَائِرِ.
Unreal hopes blind one’s perception and insight.
الأمَلُ سُلْطَانُ الشَّيَاطِينِ عَلَى قُلُوبِ الغَافِلِينَ.
Unreal hopes are like the sultan of satans that govern the negligent hearts.
Prophet Moses (a.s), in his prayer, heard Allah saying:
يَا مُوسَى! لاَ تُطَوِّلْ فِي الدُّنْيَا أمَلَكَ فَيَقْسُو قَلْبُكَ، وَالقَاسِي القَلْبِ مِنِّي بَعِيدٌ.
O Moses! Do not have high wishes in the world, since they make you hardhearted, and the hardhearted is away from Me.
Imam ¯¡diq (a.s) called Allah in the ‘Arafa supplication:
أعُوذُ بِكَ مَنْ دُنْياً تَمْنَعُ خَيْرَ الآخِرَةِ، وَمِنْ حَيَاةٍ تَمْنَعُ خَيْرَ المَمَاتِ، وَمِنْ أمَلٍ يَمْنَعُ خَيْرَ العَمَلِ.
I seek refuge to You from the world that hinders a better Hereafter, from a life that prohibits the best death, and from a wish that avoids doing the best deed.
Imam `Al¢ (a.s) said:
مَنْ أيْقَنَ أنَّهُ يُفَارِقُ الأحْبَابَ وَيَسْكُنُ التُّرَابَ وَيُوَاجِهُ الحِسَابَ وَيَسْتَغْنِي عَمَّا خَلَّفَ وَيَفْتَقِرُ إلَى مَا قَدَّمَ كَانَ حَرِيّاً بِقِصْرِ الأمَلِ وَطُولِ العَمَلِ.
One who is sure he would get separated from his friends after death, would be placed in the earth, would be probed by Allah, would get needless of what he has left in the world and in need of what he has sent before, is deserved to have limited wishes and high attempt.
High hopes would harm human severely, depriving him of Allah’s blessings. Human being, from the birth time, is like a fertile land. If this productivity of him is maintained, he would bring the blossoms of good morality and deeds by the raindrops of Allah’s mercy. If, on the other hand, this capability is turned to a desert because of diseases such as ignorance, pride, greed and high hopes, it would not grow certain belief, good morality and deeds.
وَالْبَلَدُ الطَّيِّبُ يَخْرُجُ نَبَاتُهُ بِإِذْنِ رَبِّهِ وَالَّذِي خَبُثَ لا يَخْرُجُ إِلاَّ نَكِدًا كَذَلِكَ نُصَرِّفُ الآيَاتِ لِقَوْمٍ يَشْكُرُونَ.
And as for the good land, its vegetation springs forth abundantly by the permission of its lord, and as for that which is inferior its herbage comes forth but scantily. (7:58)
High hopes that embrace human heart like a spider’s net, hinder his thought and understanding of the truth, thus making him forgetful of Allah’s remembrance, the Hereafter, and preparing provisions for the Last Day.
In fact, such a limited-life being, with high hopes of reaching infinite wealth, property, land, position, and foreign travels, can not concentrate on Allah’s remembrance or the Last Day, neither on doing good deeds nor compensating his previous sins and faults!
The Messenger of Allah (s.a) states in an important tradition:
إنَّ أخْوَفَ مَا أخَافُ عَلَيْكُمْ خِصْلَتَانِ: إتِّبَاعُ الهَوَى وَطُولُ الأمَلِ. أمَّا اتِّبَاعُ الهَوَى فَيَصُدُّ عَنِ الحَقِّ، وَأمّا طُولُ الأمَلِ فَيُنْسِي الآخِرَةَ.
In fact, the most severe fear I have for you are two qualities; following the carnal soul and high hopes. Following the carnal soul prevents human from accepting the truth and high hopes prevents remembering the Last Day.
In order to become free of this deadly captivity, contemplating on the previous generation’s lives, attending religious gatherings, pondering in the Holy Qur’¡n and the signs of the Household (a.s), reading history books, visiting the cemetery once in a while are very useful.
Truly, when the heart is captured by imaginary hopes and unwise wishes, human loses the true benefits of the world and the Day of Judgment, and even of the life, knowledge and thought.
A Strange Account
The great Iranian poet, ‘Attar Naysh¡b£r¢, narrates: Once °asan Basri was going somewhere when he reached Dijla river and waited there. Suddenly Habib ‘A’jami, who was a pious man, came and said: “My teacher! Why are you standing here?” °asan answered: “I am waiting for a ship.” Habib said: “You have taught me not to be jealous of other people, and not to have high hopes, so that my desire for this world become little, then I can walk on the water and cross it!” Then Habib walked on the water and crossed it. Seeing this, °asan fainted. When he got awake again, he was asked of the matter. So he answered: “He has learned his knowledge from me, but now he reproaches me, walking on the water. If on the Last Day I am ordered to pass the Sirat Bridge and I am incapable of it, what can I do? “ Then he asked Habib: “How could you reach such a position?” He replied: “O °asan! I whiten my heart and you blacken the papers!” So °asan said: “My knowledge benefits others, but not myself!”
وَخَدَعَتْنِي الدُّنْيا بِغُرُورِها
And this world with its delusions has deceived me.
The goodness and fraud of this world should be evaluated in regard to any one’s thoughts and state of mind. The one, who is defeated by the carnal soul, is drenched in false dreams, and is polluted with moral vices like pride, greed, an envy, is ignorant of Allah, the Hereafter, the Prophets’ prophet hood, the Imam’s Imamate, and the reality of Qur’¡nic verses. Such a person is easily deceived by worldly material, luxurious life, wealth and worldly positions and considers these as the only truth. He thus spends all his lifetime gaining these worldly goals. Eventually, he awakes at the departure day, the death time, and finds his worldly aims as mere fraud and all his efforts as useless. He is forced to go to the next world without any virtues done.
The history’s pharaohs and Korahs have not been pharaohs and Korahs from their birth time; rather they have turned to the people they were due to mental illnesses, false viewpoints and untrue estimates.
Someone who does not have a polluted soul, is not engaged in false thoughts, and does not have vices, is well aware of Allah, the Hereafter, the prophets, the Imams and the Holy Qur’¡n. Such a person considers the world, along with all its facilities, a tool for living purely, doing good deeds, and preparing for a better hereafter. He, therefore, utilizes all his lifetime for fulfilling these goals.
The heavenly messengers and the infallible Imams (a.s) are humans who have not been trapped by the world’s luxuries and have not been deceived by material issues.
The insightful, who see everything through their hearts, have left some advices from themselves that are valuable for the thoughtful people.
Am¢r al-Mu’min¢n, Imam `Al¢ (a.s), states: “I was in a garden of Fadak’s, which belonged to Hadrat Zahra (a.s), gardening with a shovel. Suddenly, a lady came to me, who looked great and pretty to me. I thought she was Thaniyya, daughter of ‘Amir Jamhi, who was famous for her beauty among the women of Quraysh. She told me: “O son of Abu Talib! Are you interested in proposing me? If yes, I am ready to become your wife. Then I would help you to fulfill your need for making a living, would guide you to the earth’s treasures, and would govern you on the world.” I asked her: “Who are you to take you as my wife?” She said: “The world!” I said: “Go away and look for a husband other than me, since I have divorced you three times, and there is no return for my decesion.”
One, who is deceived by the deceptive world, has made himself unlucky forever, depriving himself from the blessings of this world and the Hereafter. And one, who is uninterested in this world, has gained a great benefit and an eternal blessing; Allah’s pleasure.
Imam ¯¡diq (a.s) states:
مَنْ زَهِدَ فِي الدُّنْيَا أثْبَتَ اللهُ الحِكْمَةَ فِي قَلْبِهِ وَأنْطَقَ بِهَا لِسَانَهُ وَبَصَّرَهُ عُيُوبَ الدُّنْيَا وَدَاءَهَا وَدَوَاءَهَا وَأخْرَجَهُ مِنَ الدُّنْيَا سَالِماً إلَى دَارِ السَّلاَمِ.
One, who is indifferent to the world, Allah would bestow wisdom on his heart, enable his tongue to utter it, make his eye seeing of the world’s faults, illnesses, and treatments, and would eventually transfer him, safe and sound, to the Territory of Peace.
Luqm¡n, the wise, told his son:
يَا بُنَيَّ! إنَّ الدُّنْيَا بَحْرٌ عَمِيقٌ قَدْ غَرِقَ فِيهَا عَالَمٌ كَثِيرٌ، فَلْتَكُنْ سَفِينَتُكَ فِيهَا تَقْوى اللهِ وَحَشْوُهَا الإيمَانَ وَشِرَاعُهَا التَّوَكُّلَ وَقَيِّمُهَا العَقْلَ وَدَلِيلُهَا العِلْمَ وَسُكَّانُهَا الصَّبْرَ.
My son! Indeed the world is a deep see, which has drowned many worlds. So you should travel in it with the ship of piety, load this ship with belief, take a sail of reliance on Allah for the ship, employ a crew of wisdom, a guide of knowledge and passengers of patience and tolerance for it.
The Messenger of Allah (s.a) said:
كُنْ فِي الدُّنْيَا كَأنَّكَ غَرِيبٌ أوْ كَأنَّكَ عَابِرُ سَبِيلٍ، وَعِدْ نَفْسَكَ فِي أصْحَابِ القُبُورِ.
Be present in this world as if you are an alien, or a passing traveler, and consider yourself as the dead ones.
Imam ¯¡diq (a.s) said:
يَا بْنَ جُنْدَبٍ! إنْ أحْبَبْتَ أنْ تُجَاوِرَ الجَلِيلَ فِي دَارِهِ وَتَسْكُنَ الفِرْدَوْسَ فِي جِوَارِهِ فَلْتَهُنْ عَلَيْكَ الدُّنْيَا.
O son of Jundab! If you like to be Allah’s neighbor in His House in the Hereafter and be with Him in His paradise, this world should be worthless for you.
The Qur’¡nic verses and the traditions of Prophet’s House (a.s) imply that if the world is employed to do good deeds and advantageous performances, thus construct the hereafter fruitful, this is a fine worthy world. If, on the other hand, it is used for badness, oppression, and sins, and destroys the hereafter, it is indeed a worthless world.
In general, the goodness or badness of the world depends on the people’s ideas and performances. If one acts with belief, morality and good deeds, living in the world is certainly to his benefit. But if he lives in the world with disbelief, idolatry, bad morality, and wrongdoing, the world is completely harmful for him.
As a result, it is not possible to judge the world without knowing about human’s relationship with and his performance in it. About the world that is deceiving for some people, it is said: All the badness is gathered in a house, whose key is love for the world. And also entering the world is easy, but exiting it safely is difficult.
If the hereafter were a lasting clay container and the world were a temporary golden one, the hereafter was more deserved to be loved by the people, let alone now that the hereafter is like a golden and permanent container but the world is like an ending clay one.
Abu Hazim Makki said: “It is supposed that you avoid the world because I was informed that on the Last day the servant is brought into account and a caller will call on behalf of Allah that this is a servant who belittled what Allah praised and liked whatever Allah disliked.”
source : COMMENTARY ON KUMAYL SUPPLICATION /by hussain ansarian
