Spiritual diseases related to faith

Spiritual diseases related to the articles of faith

First Disease

Kufr (Disbelief or Infidelity)

Kufr denotes denial and disbelief of something that is considered true by human nature and a healthy reason. Nature and reason feel obliged to believe in it. Among such things is the belief in Allah, the Prophets and the Day of Recompense. Every save person understands that there must be someone who has brought him and other things into existence. And that Creator is wise and Powerful. When man thinks upon it he becomes certain of the wsdom and Power of the Creator of the Universe. Contemplation also makes him certain that this life is all that is and after death man shall annihilated then his creation shall be in vain. However, since the Almighty is wise and possesses intelligence there must be another life for human beings where righteousness of all shall be manifested and everyone shall be recompensed for their deeds.

We also gain certainty that Allah has not left man on his own. He has appointed for guides from their own genre (human beings). The guides of humanity are also human, whom Allah has sent to guide the people towards salvation. In brief we can say that belief in Tawheed, Nabuwwat and Qiyamat is based on human nature and common sense.

All three of these roots of religion are self evident or axiomatic. Deep contemplation and complicated reasoning is not required to bring faith in them. Even a little thoughtfulness convinces the unimpaired reason to acquire belief in these fundamentals. In spite of this if someone rejects these basics he is afflicted with the worst of spiritual and psychological diseases. And if he remains in this condition he ultimately loses his humanity and he falls into eternal perdition.

The disease of Kufr (disbelief) of man is like the disease of the stomach for man. It is like a severe indigestion that one cannot even swallow anything. And if they are forcibly swallowed the stomach does not accept them and vomits them out. If such an ailment is not cured, all the physical capacities are destroyed and the person dies. In the same way if one has chronic disbelief and man does not forgo enmity and stubbornness, the Almighty Allah increases his disbelief in this world.

فَزَادَهُمُ اللّهُ مَرَضاً

“So Allah added to their disease.”

(Surah Baqarah 2:10)

Actually he is being given whatever he himself had desired. He is made to tread the path that he has chosen from himself.

نُوَلِّهِ مَا تَوَلَّى وَنُصْلِهِ جَهَنَّمَ وَسَاءتْ مَصِيرًا

“We will turn him to that to which he has (himself) turned...”

(Surah Nisa 4:115)

Allah increases the guidance of one who accepts belief and seeks guidance. He increases the luminosity of their belief. Then he becomes a devotee of whatever he gains recognition (Marefat) of. And he flees from every evil.

وَالَّذِينَ اهْتَدَوْا زَادَهُمْ هُدًى وَآتَاهُمْ تَقْواهُمْ

“And (as for) those who follow the right direction, He increases them in guidance.”

(Surah Muhammad 47:17)

Consequence of Disbelief

The result of disbelief is that the heart becomes absolutely blind. Now it cannot discriminate between truth and falsehood. Nor can it understand what is wrong and what is right. The reality of humanity is that due to this quality man can understand the reality of different things and is aware of them. Disbelief causes him to fall from this height of humanity and he becomes debased like animals. No goodness can be expected from him. There is a continuous increase in his spiritual and internal ailments. Now he cannot find the cure for any of his aches. He does not recognize any of his evil traits that he can avoid it. The capacity to differentiate good and evil is destroyed. For from finding a cure, he does not even accept that he is spiritually sick.

Two Types of Disbelief

Disbelief is of two types. One of it is due to ignorance and immaturity, and the other is despite having knowledge and intentionally. And ignorant disbeliever is one who does not wish to recognize the truth. He denies truth because he cannot recognize it and thus he does not accept it. Most of the atheists and materialist are such. They deny their creator and the last day just because of their ignorance. Man spends a few years in this world. These materialists think that like other living creatures man is also annihilated by death. There is no reward or punishment for his actions and (god forbid) Allah does not exist. Such people only follow their baseless conjectures and wrong notions.

يَتَّبِعُونَ إِلَّا الظَّنَّ

“They follow naught but conjecture.”

(Surah Najm 53:23)

These people live in a society filled with disbelief. They follow their elders. Or in spite of ignorance they consider themselves wise and deny the truth. In the words of quran these people utter such things,

إِنَّا وَجَدْنَا آبَاءنَا عَلَى أُمَّةٍ وَإِنَّا عَلَى آثَارِهِم مُّقْتَدُونَ

“Surely we found our fathers on a course, and surely we are followers of their footsteps.”

(Surah Zukhruf 43:23)

Disbelief Despite Knowledge

Disbelief despite knowledge indicates that man recognizes the truth but if he accepts it will create hurdles in achieving his selfish desires. Therefore he is not attracted towards it. He does not accept it. Since this person is involved in jealousy and arrogance he strives to falsify the truth. Diseases like selfish desires, jealousy and arrogance compel him to avoid defeat by accepting truth and find excuses for it. He recognizes the truth. He knows that truth is such a kind adviser that desires nothing other than his well-being. It advises him for his owned good. But these advices are not like by his self. So he fights the truth and does not accept its advice.

Irreligious People

The disbelief of most of the irreligious people is of this kind. Their conscience believes in the existence of Allah and also accepts the Day of recompense. How can their conscience agree that this vast universe came into being without a creator? Their inner feelings testify that there exists a being who is Wise, Powerful, Hearing and Seeing. Conscience does not accept that man will be annihilated after death. He cannot believe that this life of a few days and this toy world is the permanent abode of man.

It is mentioned in the biography of the Russian Prime Minister, Stalin that, “When he found some difficult political problem that he could not solve, he used to very agitated. He used to go to the grave of Lenin and seek his help. Ultimately he used to find a solution.” This was despite the fact that Stalin did not believe in religion and Hereafter. But his nature and conscience knew that the spirit is not annihilated even after death.

Yes! Man knows that if he accepts that truth he would have to obey the religious commandments. He shall be reining his desires due to the fear of Allah and the Day of recompense. He would have to be careful in word and deed. He will lose the freedom of his selfish desires. That is why he does not desire to submit to the truth. He designs baseless objections and satanic excuses and becomes happy by falsifying the truth.

Such people are mentioned in the following words in the Quran,

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنفُسُهُمْ ظُلْمًا وَعُلُوًّا فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

“And they denied them unjustly and proudly while their soul had been convinced of them.”

(Surah Naml 27:14)

The Infidels of Makkah and the Jews of Madinah

That was the case of the infidels of Makkah. They knew Muhammad Ibne Abdulla (s.a.w.s.) very well. They were certain that he is truthful and sane. And the Holy Quran is not the speech of a mortal. Bu pride, arrogance and jealousy instigated them to deny the Prophet (s.a.). They heaped false allegations upon him that he was a liar, a magician and a mad man. They opposed him and fought battles with him.

The Jews of Madinah were also similar. They used to consider themselves from the progeny of Ishaq (a.s.). Therefore they used to think that they alone were deserving of Prophethood and post guidance. They could bear to see a prophet being raised from the progeny of Ismail (a.s.). That is why they did not accept the Messenger (s.a.) as a Prophet. Rather they waged battles against him. They knew that the Prophet (s.a.) was speaking the truth. The Prophethood of the Messenger of Allah (s.a.w.s.) was os clear to them and some of them had settled in Madinah because they had seen the prophecy that a Prophet will migrate to Madinah. They used to pray for his arrival in Madinah and that they become his supporters and defeat the infidels. But when the Holy Prophet (s.a.w.s.) did arrive they remained firm on their previous ignorance. Jealousy and pride did not allow them to accept Eimaan.

وَلَمَّا جَاءهُمْ كِتَابٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ

“And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did recognize, they disbelieved in him.”

(Surah Baqarah 2:89)

Worldly Punishment

If the disease of Kufr is not cured it results in the death of humanity and the conditions worsens to a limit when the disease becomes incurable. No kind of advisory medicine can cure it.

سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لاَ يُؤْمِنُونَ

“It being alike to them whether you warn them, or do not warn them, will not believe.”

(Surah Baqarah 2:6)

Now their heart is no more receptive to advice. Their eyes and ears are no more capable of perception. The Holy Quran is evocative as regards their blindness, deafness and the closure of the way into their hearts. So much so that Allah has himself taken the responsibility of making them blind and deaf and putting seals over their hearts. Allah says that he has dealt with them in this manner. They are also continuously punished in this world in the following way:

Allah says:

اللّهُ عَلَيْهَا بِكُفْرِهِمْ

“Allah set a seal upon them owing to their unbelief.”

(Surah Nisa 4:155)

أُوْلَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ

“Those it is whom Allah has cursed so He has made them deaf and blinded their eyes.”

(Surah Muhammad 47:23)

فَلَمَّا زَاغُوا أَزَاغَ اللَّهُ قُلُوبَهُمْ

“But when they turned aside, Allah made their hearts turn aside.”

(Surah Saff 61:5)

In other words we can say that initially Allah does not seal the heart of a disbeliever. He doest not blind or make deaf any person. But when a man remains in disbelief for a long time, by his own wish and will and does not desire to come out of it, Allah increases his disease.

وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ عِندَ رَبِّهِمْ إِلَّا مَقْتًا وَلَا يَزِيدُ الْكَافِرِينَ كُفْرُهُمْ إِلَّا خَسَارًا

“And their unbelief does not increase the disbelievers with their Lord in anything except hatred.”

(Surah Fatir 35:39)

This continues till the time the path to a disbeliever’s heart is completely barred. Allah removes from him the tawfeeq of guidance. It is a sort of spiritual retribution. And this type of punishment begins in this life itself.

Two Inner Eyes

We should know that blindness, deafness and the sealing of the heart are not metaphorical. Rather the inside of man becomes like this. He in reality becomes like his inner being. Just as man has a pair of apparent eyes and ears each and a heart, in the same way he also has inner things like these organs. The traditions of the Purified Imams (a.s.) testify to this fact. For example in Shaykh Sadooq’s Tawheed there is a tradition of Imam Zainul Aabedeen (a.s.) that he said,

“Know that! Every person has two pairs of eyes. With one pair he sees the affairs of the Hereafter and with the other pair he sees the worldly affairs. When Allah intends goodness for a slave He opens his second pair of eyes that is the eyes of his heart. Thus from these eyes Allah shows him the unseen secrets. However, when Allah desires the opposite he leaves his heart on its own.”

An Objection and its Reply

The Holy Quran says,

وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَى وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا

“And We will gather them together on the day of resurrection on their faces, blind and dumb and deaf.”

(Surah Bani Israel 17:97)

And,

قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَى وَقَدْ كُنتُ بَصِيرًا

“He shall say: My Lord! Why hast Thou raised me blind and I was a seeing one indeed?”

(Surah Taha 20:125)

These types of verses prove that one who is spirituality bind, dumb and deaf will be raised in the Hereafter while his apparent form will be blind, dumb and deaf. However, according to other verses it seems that this person will be able to see, hear and speak.

For example,

اقْرَأْ كَتَابَكَ كَفَى بِنَفْسِكَ الْيَوْمَ

“Read your book, this day”

(Surah Bani Israel 17:14)

This shows that he is not blind. His eyes will be open and he could read.

In the same way another ayat says,

وَلَوْ تَرَى إِذِ الْمُجْرِمُونَ نَاكِسُو رُؤُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَا أَبْصَرْنَا وَسَمِعْنَا فَارْجِعْنَا نَعْمَلْ صَالِحًا

“And could you but see when the guilty shall hang down their heads before their Lord: Our Lord! We have seen and we have heard, therefore send us back, we will do good.”

(Surah Sajdah 32:12)

This makes it clear that on the Qiyamat these people will be able to see, hear and speak.

The objection can be replied as follows:

The conditions of disbeliever in Qiyamat will depend upon the place and group in which they are included. In some instance they shall be blind, deaf and dumb and in other places only their speaking ability shall be lost, while they could see and her.

الْيَوْمَ نَخْتِمُ عَلَى أَفْوَاهِهِمْ

“On that day we will set a seal upon their months.”

(Surah Yasin 36:65)

They would be allowed to speak in some places.

وَأَقْبَلَ بَعْضُهُمْ عَلَى بَعْضٍ يَتَسَاءلُونَ

“And some of them shall advance towards others, questioning each other.”

(Surah Saffat 37:27)

Blindness and Deafness

If can be said that the disbelievers will not be able to see the signs of Divine Mercy and His unlimited bounties on the day of Qiyamant, that shall be offered to the pious and the believing people. The infidels will not be able to Paradise, its inmates and its bounties. They shall be blind from this aspect. In the same way they would be unable to hear the melodious songs of Paradise. They shall be deaf in this regard. (Except when the almighty desires. The inmates of Heaven and Hell shall, staying in their respective places will be able to see each other through windows and exchange words.)

فِي جَنَّاتٍ يَتَسَاءلُونَ عَنِ الْمُجْرِمِين َمَا سَلَكَكُمْ فِي سَقَرَقَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ

“In gardens, they shall ask each other. About the guilty: What has brought you into hell? They shall say: We were not of those who prayed.”

(Surah Muddassir 74:40 – 43)

Here it must be clarified that like the Muslims, Unbelievers will also be questioned about Prayers and other obligatory acts. That is they should have become Muslims and performed these acts.

Just as the unbelievers fail to see success and truth in this world, in the Hereafter also their condition will be similar. They shall be blind and deaf there too. In Qiyamat their blindness and deafness will be a kind of punishment upon them.

O Irreligiousness!

Perhaps you are wondering why I am emphasizing on this so much? While the readers of this book and other books like this are Muslims. They are believers in the matter regarding the beginning of creation and the Hereafter.

The fact is that the flood of infidelity has surrounded the Muslim society from all sides. Especially the new generation is in a precarious position. Using various propagands the infidels are trying to remove faith from the hearts of young Muslims. Even if our young men remain Muslims they have scanty knowledge of religion and they have a very weak faith. Muslims should plan a systematic propagation of their religion. Every one of us must try to assure that our young men are well-versed in the articles of faith and do not go astray in matters of religion. They should be immune to the deceit of enemies. But O irreligiousness! What you can you say about their deplorable attitude that they are not prepared to listen to any advice? They are attracted toward something else!

Cure for the Denial of the Beginning and Hereafter

The Unbeliever is suffering from the disease of compounded ignorance when he says that there is no wise and powerful God, there is no Prophet to convey the message of God to the people and there is no need to reward good and punish evil. He doesn’t even know that he is ignorant. He is such foolish person who considers himself intelligent. From the aspect of his inner being he is a blind man who considers himself of perfect sight, of perfect reason and liberal views. The only method to cure his folly is to make him aware of his ignorance so that he may correct himself.

Lack of knowledge is different from lack of realization that one lacks knowledge

He should be told that he does not know the truth. He has not recognized the Almighty. He has not understood the system of recompense in the Hereafter. Lack of knowledge doesn’t mean that you close your eyes to any forthcoming information. Denial is justified when you are certain that there is no god. If a person who is born blind says that sun does not exist he should be told that the fact is he has never seen a shining sun. He does not recognize it. He should say I know nothing about the sun.

Actually this stance of the infidels is itself sufficient to defect them. They are actually giving a proof of their double ignorance. One is that they are ignorant of reality – secondly they are ignorant of their ignorance.

“Denouncing the sun is denouncing oneself. It seems the one who is denouncing is himself blind.”

(Persian Couplet)

In Doubt

The person who is denying faith must be told for example that, ‘at present you are not certain that there is no God.’ You are just making a conjecture. Doesn’t your reason tell you that probably the believers are right and there is indeed a wise and powerful God? And that reward and punishment is a reality? And it is possible that what the Prophets had said was truth?

If he says that he is certain there is no god you can be sure he is lying. He doest not want to be guided. Such a person should be left alone. But if he deals with justice and says truthfully: Yes! There is a possibility of the existence of God. It is not impossible. He must be told:

If you cannot find proof you cannot say that there is no proof

This is a rational principle. Failure to find a proof does not prove its non-existence. If one cannot find thing one cannot say that, that particular does not exist. It is possible that he has not searched in a proper way. Such a person should say: “The thing may be there but I could not find it.”

Ray of Hope

If the disbelievers confess his ignorance you can say that there is a ray of hope. It is no possible for the light of faith to enter his heart. Now he has realized that he has doubt concerning this matter. He can remove his doubt by study and investigation. Based on human native every person is hungry for knowledge, intelligence and success. If he realizes this hunger he would strive to remove the hunger of doubt and thirst of knowledge by certainty and knowledge. He gradually achieves the states of Ilmul Yaqeen (certain knowledge), Ainul Yaqeen (eye of certainty) and Haqqul Yaqeen (reality of Certainty). And finally he achieves the grade of human perfection. If Allah gives tawfeeq he is not slothful in striving on this way. He tries cross each obstacle and moves ahead. (Ilmul Yaqeen is a complete Knowledge of a thing, Ainul Yaqeen implies seeing something with the inner eye and being certain of it and Haqqul Yaqeen comes after this and it is the last stage. That is certainty that is absolute)

O pampered child! Your doubt is a strange kind of doubt, which does not fly till the garden of certainty. O Son! Every doubt is thirty for certainty. It struggles to quench its thirst at least. And when it becomes knowledge it begins the search for certainty. Know that knowledge is always in search for certainty. And certainty desires the eye of certainty. When this is also acquired it becomes desirous of Haqqul Yaqeen.

Difference in the Understanding capacity of Human beings and Animals

This is in fact, the difference between men and animals. Man is concerned about his conditions. He confesses his ignorance and doubt. Man is superior to animals in this matter. Animals are very simple minded. He remains unconcerned of his ignorance. He doesn’t even know whether he is having any understanding or not. Where as human beings have superior intelligence. It is known as compound intelligence in our terminology. A Human being understands what he knows and what he is ignorant of, while the animal has no desire to know more. Man is always in search of increasing his knowledge and intelligence. Thus there is a difference between the understanding of animals and human beings. The human beings have a compound understanding. Secondly the perception of animals does not urge them to obtain more knowledge and increase their capabilities, while man does not want to have limited knowledge.

Disbelievers are like Beasts

The above discussion tells us that if the deniers of truth do not aware of their ignorance and do not take steps to remove it, they are like the beasts. They do not have more intelligence than animals. Let us present some verses of Quran to support our assertion:

وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَّهُمْ

“And those who disbelieve enjoy themselves and eat as the beasts eat, and the fire is their abode.”

(Surah Muhammad 47:12)

Neither are they aware that they are not enjoying the bounties of Allah, nor they recognize the creator of these bounties. They are not even concerned about the aim of the creation of these things and own creation.

كَمَثَلِ الْحِمَارِ يَحْمِلُ أَسْفَارًا

“Is as the likeness of the ass bearing books.”

(Surah Juma 62:5)

The Jews were given the Jorah but they did not act upon it.

فَمَثَلُهُ كَمَثَلِ الْكَلْبِ

“So his parable is as the parable of the dog.”

(Surah Araaf 7:176)

It is always barking against truth in every condition. As far as his inner being is concerned, he is an animal. If the infidels become deceitful and start conspiring they become like satans.

وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِيٍّ عَدُوًّا شَيَاطِينَ الإِنسِ وَالْجِنِّ

“And thus did We make for every prophet an enemy, the Shaitans from among men and jinn.”

(Surah Anam 6:112)

People who act like satan will be included with the shaitan in the Hereafter.

Cure of Disbelief in Quranic Verses

Whatever we have discussed so far regarding the cure of disbelief, it has been mentioned in the verses of Quran and the tradition of Ahle Bayt (a.s.). For example pay attention to the following verses:

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ

“And they say: There is nothing but our life in this world; we live and die and nothing destroys us but time, and they have no knowledge of that; they only conjecture.”

(Surah Jathiya 45:24)

“We live and die” implies that “some of us live and some of us are born.” And the system of births and deaths goes on. It may also mean that “initially we are dead in the form of sperm and later we become alive.”

This ayat has pointed out towards compounded ignorance. That is, in spite of their lack of knowledge they consider themselves knowledgeable and issue a denial. However, some disbelievers are not compounded ignorant. They are in simple ignorance. They are aware of their ignorance. Such disbelievers are mentioned in the following verses:

وَإِذَا قِيلَ إِنَّ وَعْدَ اللَّهِ حَقٌّ وَالسَّاعَةُ لَا رَيْبَ فِيهَا قُلْتُم مَّا نَدْرِي مَا السَّاعَةُ إِن نَّظُنُّ إِلَّا ظَنًّا وَمَا نَحْنُ بِمُسْتَيْقِنِينَ

“And when it was said, Surely the promise of Allah is true and as for the hour, there is no doubt about it, you said: We do not know what the hour is; we do not think (that it will come to pass) save a passing thought, and we are not at all sure.”

(Surah Jathiya 45:32)

بَلْ كَذَّبُواْ بِمَا لَمْ يُحِيطُواْ بِعِلْمِهِ وَلَمَّا يَأْتِهِمْ تَأْوِيلُهُ كَذَلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ

“Nay, they reject that of which they have no comprehensive knowledge, and the final sequel of it has not yet come to them; even thus did those before them reject (the truth)”

(Surah Yunus 10:39)

بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ بَلْ هُمْ فِي شَكٍّ مِّنْهَا بَلْ هُم مِّنْهَا عَمِونَ

“Nay, their knowledge respecting the hereafter is slight and hasty; nay, they are in doubt about it; nay, they are quite blind to it.”

(Surah Naml 27:66)

قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِن تَتَّبِعُونَ إِلاَّ الظَّنَّ وَإِنْ أَنتُمْ إَلاَّ تَخْرُصُونَ

“Say: Have you any knowledge with you so you should bring it forth to us? You only follow a conjecture and you only tell lies.”

(Surah Anam 6:148)

That is whatever they are based on their whims and fancies and absolutely false.

These verses indicate that we must inform such people who are in doubt and lack knowledge so that they can also learn the true facts.

Taking Precaution is a sensible thing to do

Knowing Allah, the Prophet and the Hereafter are the most important matter for human beings. If we do not have faith in them we shall indeed be doomed to perdition. Even if one has a slight expectation that lack of belief will destroy him he can as a precautionary measure bring faith in them. Reason dictates that one should take all possible precautions to avoid future risks. Even a slight chance of expected danger should oblige us to learn the articles of faith. Now the disbeliever has no other excuse.

The Holy Quran says,

أَلَا يَظُنُّ أُولَئِكَ أَنَّهُم مَّبْعُوثُونَ

“Do not these think that they shall be raised again. For a mighty day?”

(Surah Mutaffefeen 83:4 – 5)

That is if they are not certain about it at least they can imagine it might be true. And reason says that even if there is a slightest chance of danger you must be careful and take every precaution to keep yourself safe. You must obtain Marefat (recognition) even if you feel there is a danger to you in case you do not accept faith. Not only Marefat you must act upon all such things that can bring your doom if you omit them. For example one who cheats while selling (weighing short) something shall have a severe chastisement (Surah Mutaffefeen 83:2)

The style of Imam Ja’far as-Sadiq (a.s.)

An atheist by the name of Abdul Malik came to Imam Ja’far as-Sadiq (a.s.). Imam (a.s.) said to him,

“Do you know there are places on the earth and beneath it?”

“Yes”, he replied,

“Have you ever been below the earth?”

“No.”

“Do you know what is below the earth?”

“I don’t know but I feel there is nothing below it.”

“Have you been to the sky?”

“No.”

Imam (a.s.) said,

“When you have never been to the west or east and never traveled to the sky or blow the earth, how can you say that they have no creator? You are denying without seeing it and saying there is nothing below the earth. When a sensible person is ignorant of something, does he deny its existence altogether?”

The atheist said, “No one spoke to me like you before.”

Imam (a.s.) asked,

“Thus do you feel that there could be something below the earth?”

The atheist confesses his doubt and said, “It is possible.” When he confessed his doubt Imam (a.s.) began to teach him. He taught him to ponder upon the perfect system of the universe and its gigantic proportions. The details of which are available in concerned books. Anyway, the person accepted faith and became a believer in Allah.

As you see first Imam (a.s.) made him aware of his ignorance. When he had come out of his compounded ignorance he had given further knowledge by Imam (a.s.).

A Good Tree

The Almighty Allah speaks of a Good Tree and the evil tree in the following verses of Surah Ibrahim:

أَلَمْ تَرَ كَيْفَ ضَرَبَ اللّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاء تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الأَرْضِ مَا لَهَا مِن قَرَارٍ

“Have you not considered how Allah sets forth a parable of a good word (being) like a good tree, whose root is firm and whose branches are in heaven, Yielding its fruit in every season by the permission of its Lord? And Allah sets forth parables for men that they may be mindful. And the parable of an evil word is as an evil tree pulled up from the earth’s surface; it has no stability.

(Surah Ibrahim 24 – 26).

Leaves, Branches and the Fruits of the Tree of Belief

If the light of belief illuminates the heart of a person, the tree of his faith gets branches. That is he has faith on the prophets. Especially he has faith in the Last Prophet (s.a.) and also in the twelve successors (a.s.) of the Prophet (s.a.). He believes in the Hereafter, Paradise and Hell.

The tree of belief has leaves too. That is charity, chastity, courage, justice, magnanimity, patience, Allah’s satisfaction, reliance etc. Thus all the good qualities are the leaves of the tree of belief.

The tree of belief also bears fruits. The bounties of Allah continue to descend upon the believer. The tree continues to bloom and fructify. Its roots become stronger by the day. Increase in faith and action brings increase in divine rewards. Allah’s proximity is gained. At last he is rewarded with Paradise where he shall reside forever.

Consequence of Disbelief

The consequence of disbelief is that when a man enters the darkness of infidelity and polytheism he denies all the beliefs of prophethood, wilayat, Qiyamat, reward, punishment and all true principles. Evil traits like greed of wealth, miserliness, jealousy, injustice, defalcation, and fornication take root in him and begin to commit all these bad deeds.

Denials of true principles of belief are the branches of the tree of disbelief, bad morals are its leaves and depravity and divine retribution are its fruits.

Disbelief is a negative affair. It is due to absence of a factor. For example ignorance is due to lack of knowledge. That is why it has neither a root nor branches and no fruit is derived from it that could please one in the world or the Hereafter.

Belief and Disbelief

This discussion clearly shows that disbelief and belief are opposite of each and are contradictory traits. One is knowledge, the other is ignorance. One is acceptance, the other is denial. One is good moral and the other is filled with vices. One is the basis of good deed and the other leads to sinful acts. One is thankfulness of bounties and the other is thanklessness. One is contentment, the other is greed. One is charity the other is miserliness. One is generosity the other is jealousy. One is courage the other is cowardice.

A Believer does no evil and an Infidel does no good

According to our statement a believer cannot do anything but good and the unbeliever only commits evil. If someone says, “Some unbelievers also do good things and believers are also prove to do evil sometimes?”

The reply to this is as follow:

The unbeliever never does something that is basically good. Even if he does a good work it is apparently good. If a disbeliever gives some amount in charity we must check if had obtained that money in a legitimate matter? Then we should see if he is spending it in consonance with Islamic Shariah and reason? Whether he is not committing Israaf Shariah and reason? Whether he is not committing Israaf (Sqaudering spending more than needed). Whether he is doing tabzeer (needless spending)? (Israaf implies spending more than necessary and tabzeer is totally needless expenditure. For example, spending in some haraam act). We should also see if he is doing if for Allah or for some other benefit? If he is doing it for profit, fame or show off it is not charity and it is certainly not a good deed.

For example the Makkans used to fill up their coffers from public funds and Baitul Maal (Islamic Treasury). Then they used to gift a lac or two lac good coins to a poet who composed Qasida (panegyrics) in their praise. They never intended to do goods. It was for gaining fame and popularity and consolidation of their throne does it amount to be a good act?

If we suppose that an unbeliever has given charity as a gesture of kindness then the Almighty Allah gives increase in his wealth or removes some of his difficulty. Or He may reduce his punishment in the Hereafter. In brief we can say that the pure good deed of an unbeliever does not go waste. He certainly gets its recompense in this world or the Hereafter. For example it is well known about Hatim Tai that he would indeed be sent to Hell for his disbelief, but the Hellfire shall not burn him.

As far as the bad deeds of a believer is concerned. Actually a believer never commits band deeds. He never commits a sin while denying Allah and the accounting of the day of recompense. He happens to commit a sin by chance, due to the overpowering of selfish desires and satanic instigation. Then due to his belief he feels deep remorse for it. He repents and seeks forgiveness.

Yes, if a person called a believer commits a sin but does not regret it or seeks divine forgiveness for the same he can be called a Muslim but never a Momin (Believer). Belief has not entered his heart it is just confined to verbal utterance.

The Almighty Allah says,

قَالَتِ الْأَعْرَابُ آمَنَّا قُل لَّمْ تُؤْمِنُوا وَلَكِن قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ

“The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts.”

(Surah Hujarat 49:14)

Denial of Prophethood

We have already discussed the denial of the origin of creation and the Hereafter and also suggested cure. Another kind of disbelief is the denial of the prophethood of the Prophets. For example there is a religion called Brahmanism in India. They believe in God, but they say that human intellect is sufficient to seek the truth salvation.

They should be told that they are denying the Prophets. And this denial of yours is itself contradicting to your conscience and reason. You cannot say with certainty that the prophets spoke falsehood. You certainly think that it is possible that the news that the prophets gave regarding the salvation and doom, recompense of good and bad deeds, information regarding the Hereafter etc, is all true. May be it is the reality. You didn’t intend to bear the responsibility of divine commandments. You wanted to follow your carnal desires and remain unfettered without seeking the truth. Without making any investigation you have denied the message of the Prophets. (As we have proved in the proceeding pages to deny something without having certainty is foolishness).

Once the denier accepts that his denial is not justified we can present further arguments. We can then prove the correctness and necessity of the message of the prophets. Such arguments are presented in the books of Ilmul Kalam (theology).

The general arguments proving the need of prophets are given Allamah Majlisi Haqqul Yaqeen and Kifayatul Moheddin. Let us see the following Quranic verse at this point:

وَمَا قَدَرُواْ اللّهَ حَقَّ قَدْرِهِ إِذْ قَالُواْ مَا أَنزَلَ اللّهُ عَلَى بَشَرٍ مِّن شَيْءٍ

“And they do not assign to Allah the attributes due to Him when they say: Allah has not revealed anything to a mortal.”

(Surah Anam 6:91)

They did not recognize Allah!

Those who say that Allah has not sent any messengers have actually failed to recognize Allah. They do not recognize the God who has given everything that man needs. Thus is it possible that Allah acted miserly in the matter of sending the prophets? The greatest want of man is that someone makes him know the aim of his creation. That someone distinguishes for him the path of fortune and misfortune and also inform him of his future. Such guidance is needed more than anything else. It is more important than the need for fingernails and eyelashes!

Benefit of a Guide

The Almighty Allah has given human beings such capabilities that he gets a proper guide and instructor he can excel in any field. He can learn the secrets of the material world and he can obtain knowledge of the unseen. He can get Marefat (recognition) of Allah and reach upto the level of Haqqul Yaqeen (Absolute Certainty). Then how can it be possible that Allah would disregard sending a teacher of divine laws? While the unending spring could benefit the human in this way?

Aql (Intellect) in isolation is subdued by desires

Is it correct to say that intellect itself is sufficient? Every sensible person knows that his intellect is limited. The things regarding whom he is ignorant are limitless. He can discriminate between good and evil due to his animal desires. He cannot take a right decision due to habits, customs and blind following. He can have mistaken notions and deny the truth. He begins to consider good as evil and evil as good. Man needs another life to obtain salvation. In order to correct the mistakes of this life he must know about his next life. But he doe not know about this life. If the Almighty Allah does not convey the information regarding the next life through His prophet and if He does not teach man the way to attain salvation in the next life it would amount to be an injustice on man. While, the Almighty Allah is pure of every type of injustice and deficiency.

In other words, just as the eye cannot see in darkness without an external source of light in the same way man cannot distinguish good and evil on the basis of his intellect alone.

Denial of the Messengership of the Last Prophet (s.a.)

Like Jews and Christians, those who deny the Holy Prophethood of the Holy Prophet (s.a.w.s.) are actually acting against their conscience and their intellects. If they are just and do not follows others blindly or do not harbour unjustified malice the following verse of Quran is sufficient for them:

وَمَا كُنتَ تَتْلُو مِن قَبْلِهِ مِن كِتَابٍ وَلَا تَخُطُّهُ بِيَمِينِكَ إِذًا لَّارْتَابَ الْمُبْطِلُونَ

“And you did not recite before it any book, nor did you transcribe one with your right hand, for then could those who say untrue things have doubted.”

(Surah Ankabut 29:48)

That they began to say that the Quran contains thing made up by himself or it is taken from other books.

It is a well-established historical fact that the Holy Prophet (s.a.) did not receive traditional education in any school neither did he have a human teacher. In the initial part of his life he remained in Makkah and hardly went out of it. During this period he undertook two journeys to Sham. One of it was during his boyhood when he accompanied his Uncle Abu Talib. The second one was when he was twenty-five years old he went as a business representative of Khatija. This time Maysara accompanied him. The life of the Holy Prophet (s.a.w.s.) was an open book for the Makkans. It was known to all that he could neither read nor write. In these circumstances he brought a book from his Lord. And the book was such that it was based on complete information of Marefat of Allah, the best morals, worship, business transactions, politics and civil admisnistartion etc. Apart from this it also contains prophecies that were proved true later. From the aspect of eloquence and dictionthis book compelled the most eloquent nation to admit helplessness before it. Another thing is that from the beginning to the end there is no contradiction in this book. Thus a lot can be written on this topic. To learn about the miraculous aspect of Quran please refer to books of Ilmul Kalam and Quranic exegesis, especially the Tafseerul Meezan (volume one).

As far as the miracles of the Holy Prophet (s.a.w.s.) are concerned they are calculated to be more than four thousand. Regarding this subject please refer to the sixth volume of Beharul Anwaar, Anisul Aalaam and Allamah Majlisis Hayatul quloob (Volume Two).

Neither my beloved has been to a school nor he has learnt to write.

He understood the whole problem with a solitary glance and become the teacher of thousands of schools.

Denial of Wilayat and Imamat

The tweleve Imams: Hazrat Amirul Momineen Ali (a.s.), Hasan, Husain, Ali Zainul Aabedeen, Muhammad Baqir, Ja’far Sadiq, Moosa Kadhim, Ali Rida, Muhammad Taqi, Ali Naqi, Hasan Askari and Mahdi Sahibuzzaman (a.s.) are the true successors of the Hazrat Muhammad Mustafa (s.a.). The tyrant caliphs of Bani Ummayah and Bani Abbas compelled the people to deny the Imamat of these Imams because their jealousy and desire for temporal power. The cure for doubts regarding Imamt and wilayat is that we study the books on this subject. For example in Arabic we have Sayyid Murtada’s Sahif, Sayyid Ibne Tawoos Taraif. Similarly in Persian we have Kifayatul Mohedden. These books contain the traditions of Ahle Sunnat. To remove doubts and misunderstanding one can just say that the both the Shia and Sunnis are accepted the following tradition of the Holy Prophet (s.a.w.s.). The Messenger of Allah (s.a.w.s.) said,

“I leave among you two weighty things, the book of Allah and my progeny. If you attach to them you shall never go astray.”

Sayyid Bahrani in Gayatul Maraam quotes the above tradition through 39 Chains of Sunni narrators and 82 Chains of Shia narrators.

In the same way there are other traditions also that are recorded in the Sunni as well as Shia sources from the Holy Prophet (s.a.w.s.). These traditions even mention the names and special characteristics of the Holy Imams (a.s.). They also contain the fact that the last of these Imams (a.s.) shall be Mahdi and he will have a prolonged occultation. There shall be large-scale mischief and corruption during this occultation. However, after he reappears he will fill the earth with justice and equity just as it had been filled with injustice and oppression.

More than a thousand traditions have been recorded on the subject of Imam and Wilayat. Please refer to the book Ghayatul Muraam regarding this.

The second Disease

Hypocrisy

The greatest sin of the heart and the worst disease of the soul is hypocrisy. Nifaq totally separates man from humanity. The hypocrite is counted among the satans. Even in this world he is considered most degraded by Allah and in the Hereafter he shall inhabit the lowest level.

إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الأَسْفَلِ مِنَ النَّارِ

“Surely the hypocrites are in the lowest stage of the fire.”

(Surah Nisa 4:145)

Thus the punishment of the hypocrites shall be more severe than that of the infidels. Hypocrisy is actually the worst kind of disbelief.

In order to gain worldly benefits the hypocrite veils his disbelief by the screen of religiousness. He seems to be religious by his words and actions. Whereae his heart is not religious. For example he recites the two confessions (Kalema Shahadatain). He verbally claims to believe in Quran and Qiyamat. But his heart does not have faith in these things. It denies them.

يَقُولُونَ بِأَلْسِنَتِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ

“They say with their tongues what is not in their hearts.”

(Surah Fath 48:11)

Such people also perform good deed with enthusiasm to gain popularity among the people. They recite prayer, go for Hajj and give charity so that people consider them religious. They may praise them and trust them.

Thus in addition to disbelief, the hypocrite also suffers from the disease of lying, cheating and ridiculing the faith. The hypocrite lies to Allah, the Prophet and the believers. He resorts to cheating and ridicules the truth. Actually he is lying to himself. He is cheating himself and ridiculing his own self. This is mentioned in detail in the Holy Quran. Read Surah Munafiqoon (Chap. 63) to understand the degradation of hypocrites, their evil traits and the severity of their punishment in the Hereafter. Apart from this, also refer to the verses about hypocrites in Surah Baqarah, Aale Imraan, Surah Nisa and Surah Taubah.

Types of Hypocrisy

Hypocrisy means ‘double-facedness’. A contradiction between his apparent and hidden self. Apparently he is a believer but his inner self in disbelief. His outer apperance is good but his internal condition is evil. Hypocrisy is of three types:

1.       Hypocrisy against Allah regarding actual faith

2.       Hypocrisy with Allah regarding the necessities of faith.

3.       Hypocrisy with others.

First Type: Hypocrisy against Allah regarding actual faith

A hypocrite does not sincerely believe in Allah and the Hereafter. Howevr, he show himself to be a Muslim before other people. His intention is that the Islamic commandments may be in favours. For example, he may be considered paak (clean/pure) in the society. He can marry among the Muslims and he can benefit from inheritance etc.

Such people are mentioned in Surah Baqarah:

وَمِنَ النَّاسِ مَن يَقُولُ آمَنَّا بِاللّهِ وَبِالْيَوْمِ الآخِرِ وَمَا هُم بِمُؤْمِنِينَ

“And there are some people who say: We believe in Allah and the last day; and they are not at all believers.”

(Surah Baqarah 2:8)

And Quran also says,

وَإِذَا لَقُواْ الَّذِينَ آمَنُواْ قَالُواْ آمَنَّا وَإِذَا خَلَوْاْ إِلَى شَيَاطِينِهِمْ قَالُواْ إِنَّا مَعَكْمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

“And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are with you, we were only mocking.”

(Surah Baqarah 2:14)

This is the worst stage of hypocrisy. Nothing can be considered more serious. The punishment of such hypocrites in the Hereafter shall be worse than infidels. He shall never be able to get salvation. In addition to their degradation and their punishment the Quran also states that it is necessary to remain aloof from them.

A large portion of the Muslim community has always consisted by hypocrites. It is obligatory for every Muslim to express immunity from them, whether there is alive or dead. We should curse them. For example the hypocrisy of Yazeed Ibne Muawiya is obvious. Indeed such hypocrites have caused more harm to Islam than the infidels.

Taqiyaah and its Types

We should know that hypocrisy with Allah is that a person apparently poses as religious while concealing his infidelity. So that he can gain benefits of religiousness. However, Taqaiyyah, which is obligatory according to reason and Shariat is very much different from hypocrisy. Taqaiyyah denotes the denial of ones faith from the deniers of truth, so that ones life, honour and wealth remain safe. With the condition that not practicing taqaiyyah causes no benefit to the faith. If a believer expresses his faith he shall be subjected to murder, robbery or loss of honour, then in this condition it is obligatory on him to observe Taqaiyyah and conceal his faith.

If the expression of truth will strengthen religious giving up of taqaiyyah is recommended. For example the case of Mitham Tammar, or Abu Zar Ghiffari, Hujr bin Adi. These loyal companions did not observe taqaiyyah.

And whenever there is a risk of the truth being destroyed or harmed if one does taqaiyyah, it is haraam to observe taqaiyyah. In this case avoiding taqaiyyah becomes obligatory. That is why the chief of the Martyrs, Imam Husain (a.s.) did not observe taqaiyyah.

In short, taqaiyyah is of three types: Obligatory, recommended and prohibited. It is possible that in some cases it could also be Mubah (permissible) and Makraooh (detestable).

Difference between Taqaiyyah and Hypocrisy (Nifaq)

So we realize that when Taqaiyyah is wajib (obligatory) or Mubah (permissible), it is not construed as hypocrisy. It is the opposite. That is when taqaiyyah is not permitted or obligatory and a person observes it, this shall tantamount to hypocrisy. Whenever taqaiyyah is obligatory or permissible even intellect says that it is a necessity and it is a good thing. When taqaiyyah is obligatory and the person fails to observe it he is said to have acted against reason. Because he would have wasted his life and died for no just cause. This is noting but gross foolishness.

The holy law of Islam has permitted taqaiyyah or the concealment of ones faith only when there is a danger to ones life, honour or property. The following verses of the Holy Quran testify to this: Surah Aale Imran: verse 28, and Surah Nahl: verse 106. The traditions of Ahle Bayt (a.s.) also greatly emphasize the importance of taqaiyyah. However it is beyond the scope of discussion to mention them in detail.

Second Type: Hypocrisy with Allah Regarding the Necessities of faith.

There is a person whose faith regarding Allah and the day of recompense is very weak. Either he does not prosses the necessary items of faith or they are deficient and weak. Yet he falsely claims that he possesses all the necessary principles of faith. Such a person may believe in Qiyamat, Accounting, scales of deeds and Hellfire but he does not fear them at all. Yet he claims that: “I fear Allah. I am terrified of the Day of Qiyamat and Accounting.”

The proof of the falsity of his claim is the way he commits sins in an unhindered way. He sins without much ado. If one fears that a particular eatable is poisonous he would not even dare to touch it. In the same way one who is fearful of divine justice and retribution will never commit sins blatantly.

Regard this is a statement of a learned person: “If you are whether you fear Allah, you must remain silent. Because if you say you do not fear Him you will become a Kafir. Allah has promised recompense on the day of judgement. If you say: I fear Allah, you would have lied. Because the sign of Allah’s fear is flight from sins.”

A Believer is not a Habitual sinner

The fact is that a believer considers Allah as All-seeing and Omnipresent all the time. He remains afraid of His chastisement and in owe of His justice. That is why he does not commit sins in a blatant manner. He never denies divine punishment. Even if he sometimes commits a sin due to the overpowering of selfish desires, satanic instigation or vanity regarding the divine bounties, he is immediately remorseful and repents for his sin. He seeks forgiveness at once and tries to compensate for his misdeed.

In other words, occurrence of sin is no proof of lack of belief. The proof of disbelief is failure to repent for ones sins.

It is related from Imam Muhammad Baqir (a.s.) that he said,

“One who is pleased with his good deeds and remorseful of his deeds is a believer (Momin).”

Imam Zainul Aabedeen (a.s.) says in Dua Abu Hamza Thumali:

“O my God! When I disobeyed I was not denying your Lordship. And neither did I consider Your command unimportant. I did not consider ineffective your retribution. I did not belittle your promise of chastisement. Yet I committed a mistake. My self led me astray. My carnal desires overpowered me. My depravity helped me in this regard. The shade of the freedom that you had given me made me careless.”

Spending in Allah’s way is a sign of Hope in Allah

Another form of hypocrisy with Allah is that man claims falsely to have hope in Allah, while he has not such hopes or hopes little. He says, “I repose hope in my God.” This lie, and its proof is that he is hesitant to spend his life and property in the way of Allah. He considers spending in the way of Allah, a loss. He doest not think that Allah will recompense him in the world and the Hereafter. If he had hope in Allah he would not have hesitated to even give his life in Allah’s way.

Thus, the proof of having fear of Allah is abstinence from sins and performance of repentance. Abstaining from sins. In the proof that the person hopes that Allah will reward him for the same. That is why he strives to be obedient. The hard work that human beings put in for the worldly affairs indicates that they expect something material in return. What all man says and writes in hope of material gains?

False claim of Piety and Religiousness

Another kind of hypocrisy is that man claims falsely that he is very pious and religious, while in fact his heart is not clean of the love of this world. Though he claims reliance on Allah, professes His love, patience, thankfulness and resignation to Divine will, the actual hope of his heart is reposed in wealth and property. Such a person is not considered as being thankful to Allah for His uncomputed bounties. He is unhappy with Allah during difficulties and hard times. To study the details of this please refer to Mulla Naraqis Me’rajus Sadat.

We should know that this type of hypocrisy is different from the one mentioned before. In the first case there is altogether no hope in Allah or very less hope. However, here even if the faith in the Hereafter is weak it is yet not such a grim situation. If a person falsely claiming piety and religiousness were to die, he shall not remain forever in divine chastisement. After suffering punishment for a certain period he would gain salvation. However, even after this he shall not able to obtain the grades of the true believers in Paradise.

Hypocrisy with Allah regarding the worship acts

A person can be a hypocrite regarding different types of worship acts, for example physical or monetary, obligatory or recommended etc. Though he performs prayers, fast, zakat, khums, Amrbil Ma’roof and Nahy Anil Munkar for the name of Allah but along with this he aims to prove his piety to the people. Either he completely performs these acts for show off or he does them for both Allah and the people. Such hypocrisy is also referred to as Riyakari (show off). The aim of such behaviour is to earn fame and honour among the people.

Such a person will be called by four nicknames in Qiyamat: Traitor, Transgressor, Disbeliever and the Loss Sufferer. Quranic ayats and traditions prove that the act of this person is haraam (illegal) and batil (invalid). He would have to undergo punishment in the Hereafter, unless he repents his past misdeeds. The details of the same are given in our book Gunahane Kabira. (Translated into English as Greater sins by the same translator)

Sins that cause Hypocrisy

There are some sins that destroy belief (Eimaan) and create hypocrisy in the heart. And one who dies without belief can never obtain salvation. One of such sins is Riyakari (show off). Imam Ja’far as-Sadiq (a.s.) says,

“One who cheats Allah is kept in a misunderstanding by Allah and He destroys his belief (Eimaan).”

(Amali)

Similary murder, omitting prayer, not paying zakat, not performing Hajj, false allegations and other sins like these destroy the belief. Some of tem are mentioned in the traditions. One of Sch sins to be pleased at the tragedies that befell the chief of the Martyrs, Imam Husain (a.s.).

In Beharul Anwaar the Holy Prophet (s.a.w.s.) is quoted to be prophesizing about Imam Husain (a.s.):

“As if I see the place of the falling down of Husain and the place he shall be buried: As if I see the prisoners astride the camels. In this condition the head of my son Husain shall be presented to Yazeed. By Allah! Whoever feels happy to see the head of Husain, Allah will create contradiction in his words and thoughts. And would give him a painful punishment.”

The Islam of this person shall be confined to his tongue while his heart will be full of darkness (disbelief).

In the same way one of the sins responsible for creating hypocrisy is non-payment of religious takes like zakat and khums. The Holy Quran says,

وَمِنْهُم مَّنْ عَاهَدَ اللّهَ لَئِنْ آتَانَا مِن فَضْلِهِ لَنَصَّدَّقَنَّ وَلَنَكُونَنَّ مِنَ الصَّالِحِينَ فَلَمَّا آتَاهُم مِّن فَضْلِهِ بَخِلُواْ بِهِ وَتَوَلَّواْ وَّهُم مُّعْرِضُونَ فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَى يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُواْ اللّهَ مَا وَعَدُوهُ وَبِمَا كَانُواْ يَكْذِبُونَ

And there are those of them who made a covenant with Allah: If He give us out of His grace, we will certainly give alms and we will certainly be of the good.

(Surah Taubah 9:75-77)

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But when He gave them out of His grace, they became niggardly of it and they turned back and they withdrew.

(Surah Taubah 9:75-77)

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So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.

(Surah Taubah 9:75-77)

Third Type: Hypocrisy with the people

Hypocrisy with people is that a person is double faced and double-tongued. He praises one person in his presence but behind his back he denounces him and tries to cause pain and harm him. Or that he befriends two enemies and promises each of them his support. That he instigates each of them to increase enmity, and trie to show that he has helped him against his enemy.

It must, however be mentioned that if he keeps in contact with both of them and expresses his solidarity with each without professing enmity of the other and without instigating them for further enmity, this would not be construed as hypocrisy. If one expresses friendship to a mischievous and degraded person without any intention of befriending him it is regarded as a kind of taqaiyyah if one’s aim was to remain safe from the mischief of this person. In some cases this type of taqaiyyah even becomes wajib.

The worst folks in Qiyamat

A person came to the door of the Messenger of Allah (s.a.w.s.) and sought his person to enter. The Prophet (s.a.) told his companions to allow him entry and also remarked that he was a vile person.

When the person joined the assembly the Holy Prophet (s.a.) spoke to him so nicely that the companions present therein began to think that the Messenger (s.a.) has got to like this person. When he left the people asked the Prophet (s.a.) why he had behaved so nicely with him while previously he was having such a negative opinion. The Messenger of Allah (s.a.w.s.) said,

“The worst of the folks on the day of Qiyamat are those whom the prople are forced to accord respect in fear of their mischief.”

Some companions have reportedly said: we sued to meet some people with bowed foreheads while our hearts cursed them.

Difference between Taqaiyyah and False Praise

As we have mentioned that such a course of action is allowed only to avoid loss. But we see quite often that people indulge in false praise just for greed. The needlessly praise some detestable persons. They do not even have any chance of being harmed by this person. Sometimes they indulge in such double-facedness due to their low status and weakness. They term this false praise a good moral behaviour. Actually it is hypocrisy and it is haraam.

Double Facedness

Amirul Mo-mneen Ali (a.s.) says,

One of the firm decisions of Allah in the Wise Reminder (Qur’an) upon which He bestows reward or gives punishment, and through which He likes or dislikes is that it will not benefit a man, even though he exerts himself and acts sincerely if he leaves this world to meet Allah with one of these acts without repenting, namely that he believed in a partner with Allah during his obligatory worship, or appeased his own anger by killing an individual, or spoke about acts committed by others, or sought fulfillment of his needs from people by introducing an innovation in his religion, or met people with a double face, or moved among them with a double tongue.

(Nahjul Balagha, Sermon No. 152)

And Imam Muhammad Baqir (a.s.) says,

“How evil is the one who is a slanderer, a defamer. He expresses friendship with one face and enmity with the other.”

It is also quoted from the Messenger of Allah (s.a.w.s.) in Al-Kafi that,

“If a person possesses these three characteristic he is a hypocrite even if he prays and fasts and considers himself a Muslim.

One who does Khayanat in the trust?

One who lies?

One who goes back on his word?

All three types of actions with the people are considered hypocrisy.

Imam Zainul Aabedeen (a.s.) says,

“Sins that present the acceptance of supplications are the following: Bad intention regarding Allah, an evil inner self and hypocrisy with the believing brothers. If it is accompanied with necessary conditions the supplication is indeed accepted. Lack of trust in this regard, delaying prayers from its best time and not making effort to gain Allah’s satisfaction by giving charity. Using foul and dirty language.” This hadith mentions hypocrisy with Momineen to be one of the sins that prevent acceptance of supplications.

Since we have already dicussed hypocrisy in great detail in the chapters of Riyakari, Cheating and Back-biting etc we shall refrain from greater details over here.

The Punishment shall be in proportion to Hypocrisy

As we have indicated earlier, hypocrisy towards Allah and the creatures of Allah is of different types and of different grades. The punishment for it depends upon the magnitude of a particular hypocrisy. For example the worst form of hypocrisy against Allah is that a person professes belief verbally but harbours disbelief in his heart. If man dies in such a condition he shall remain in Hell forever and his punishment shall be worse than infidels.

The next lower stage of hypocrisy is that man expresses certainty of belief with his tongue while his heart is not in absolute disbelief, but there is a doubtful state. If this person also dies without belief he shall reside in Hell forever. But his punishment will be less than that of those who completely deny faith in worldly.

The next grade of hypocrisy is that a person verbally says he is a believer and even has faith in his heart. But with regard to worship acts he makes other people partners to the Almighty. That is he commits Riyakari (Show off). If such a person were to die he will not remain in Hell forever. He shall suffer the punishment for some time then due to his belief he will be allowed to enter Paradise. His punishment in Barzakh (Purgatory) and Hell will depend upon the magnitude of his Riyakari.

Justice of Allah, Intercession and Repentance

The Riyakari (Show off) of a person is either related to obligatory acts or recommended acts. Either it consers the actual action or it is related to the condition of that action. For example a person intends to shows that he is steadfast in prayer he will pray in order to show off. If, however, he wants to show that he is very humble and devoted in prayers, he will exhibit these things in prayer. It is also possible that one show off in a part of the prayer or he does it in the whole of prayer. Some people are such that their whole life is spent in Riyakari. There is no doubt however that Allah will deal with justice. He will punish everyone in accordance with his sin. However, it is possible that Allah may forgive his sins or he may receive salvation through the salvation of the purified intercession of Muhammad (s.a.w.s.) and the Progeny of Muhammad (a.s.).

Certainly, there is punishment only if one dies without repenting for ones sins. Therefore if a person gets Tawfeeq (divine assistance) to do Tawbah (repentance) in the proper manner and he repeats the deeds that he had wasted due to Riyakari and he corrects his mistakes, there shall be no punishment on him. As we have stated before, if the person is stubborn on his Riyakari it would be difficult for him to leave the world with belief. The same is the case of all those sins that create hypocrisy in the hearts.

We must also mention that the least form of hypocrisy is that man displays utmost humility and baseness in his posture while these things are not of the same intensity in his heart. The Holy Prophet (s.a.w.s.) is reported to have said,

“We consider it hypocrisy even if the humility of body is more than the humility of the heart.”

(Kitab Imam wa Kufr – Usoole Kafi).

Verbal Repentance

Hypocrisy with Allah with regard to the necessities of faith also has various grades. However, it would be very to go into its details. So we shall mention only some grades of hypocrisy with regard to repentance.

When a person says: “I am regretful of my sins and I repent for them,” he is saying this with his tongue but there is no remorse in his heart. Yet he has not further abstained from those sins and he is even happy at them. Such a person is the worst hypocrite with regard to repentance.

Imam Ali ar-Rida (a.s.) says,

“One who repents for a sin but remains steadfast in committing the sin has in fact ridiculed his Lord.”

(Usoole Kafi Book of Dua Chapter of Repentance)

Heartfelt Regret

The next grade is of a person who although has given up the sin but he is not remorseful for it with his heart. If this person verbally says: “I have repented”, it shall be a lie. The correct tawbah is man should feel the regret and he should be dejected in the presence of the Lord. If a person regrets doing a sin because it caused him physical or material harm or it earned him degradation or he was punished by the government, imprisoned etc. it shall not amount to be tawbah. Rather, it is hypocrisy. If he says ‘Astaghfirullah’ (I seek Allah’s forgiveness), it would be a lie.

After this the next grade is of a person who his given up the sin, he is also deeply regretful of his deed but his regret is not due to his disobedience to a divine command. It is due to the fear of the punishment in the Hereafter. He is infact regretful due to the loss of divine rewards.

Such a person can be compared to an oppressor who is about to be arrested. The government intends to put him in the prison and the only way be can be saved is if the oppressed one forgivens him. Thus he is compelled to approach one forgives him. Thus he is compelled to approach the oppressed person and by for forgiveness so that he may avoid the legal penalty. If there had been no fear of imprisonment and loss of freedom and comfort, he would never have begged forgiveness. This is not a sincere regret. And the repentance is not sincere repentance. It is a sort of deceit and a kind of hypocrisy.

These topics have been dicussed in by Allamah Hilli and Muhaqqiq Tusi in their books Sharh Tajreed and Tajreedeul Kalam etc. The girt of their discussion is as follows:

One who has committed a sin must feel remorseful of it because he has disobeyed Allah. Otherwise it shall not amount to be tawbah. (Just like one who forgoes a sin to save his honour or because it is harmful to his body). It is not repentance even if there is fear of hell fire. Similarly if one regrets omitting an obligatory act and he regrets it because he has lost the divine rewards or became eligible for divine punishment, it is not tawbah. Thus tawbah is only correct when one regrets because he has disobeyed the Almighty and he also strives to compensate for his mistake.

Divine Mercy

Though such repentance is not sufficient we must repose hope in divine mercy. Those who repent due to the fear of retribution or loss of rewards and they give up the sin and also intend to compensate for it, it is possible that Allah by his unlimited mercy may consider their regret as proper repentance. They may be saved from Hell fire and sent to Paradise instead.

We have already discussed hypocrisy with people in the chapter of Deceit in the book Greater sins. In brief, we should know that the more is the harm caused by hypocrisy, the more shall be its punishment. Now the most important things are finding the cure of hypocrisy. How we can root out this disease from the heart?

Cure of Hypocrisy with Allah

A Hypocrite, that is a person who apparently seems to be pious and religious but in his heart remains a disbeliever, should know that this kind of behaviour is not going to provide any benefit. It is going to be very harmul to him. The Almighty Lord is aware of both the apparent and the hidden aspect. You cannot deceive Allah. The Almighty will not consider you truthful on the basis of your outward appearance. He will send you to the lowest level of Hell due to your hidden self. Actually this person has lied to himself and deceived himself:

يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

“They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.”

(Surah Baqarah 2:9)

Deceiving Oneself

If the hypocrites do not make a show of belief they shall be deprived of certain facilities in the Muslim society. For example, they shall not be considered ‘paak’ (ritually pure). They will not be able to intermarry with the Muslims and they will not become eligible for inheritance. The hypocrites think that if the Hereafter is like this world, there too they shall be considered believers. They shall be respected because of the show off they made of worship acts in this world and they shall be rewarded for them in the Hereafter too such a notion is absolutely wrong. They consider themselves clever but they are in deception. The state of the Hereafter will be the state of the emergence of sealities and the removal of curtains from the unseen (internal aspects). In the state the hypocrite will not be able to see anything except the gloom of his disbelief and polytheism. He shall see his good deeds that he did to show off, his charities, prayers etc that all of them are included among the sins, because a good deed is considered good only if it is accompanied with pure intention. Such on intention is only for Allah, to achieve the satisfaction of Allah.

Respite

Some hypocrites pretend to be Muslims and obtain some worldly benefits. They are able to marry and become eligible to inherit. These are the bounties of their outward Islam. The consequences of hypocrisy and deceit are not very favourable. The one who framed the Islamic Shariat (All) and the one who announced it (The Prophet) have also kept some rules for hypocrites based on hidden wisdom. One who makes a verbal acceptance of Islam is considered a Muslim. Till his falsehood is not proved he is to be considered ritually pure and he also shares all the facilities of a Muslim society, even though he may be lying and the Muslims may be unaware of it.

Another benefit of professing Islam by hypocrites is that they are able to collect a greater quantity of wealth. Rather, they can acquire government posts and even occupy thrones. But they should know that falsehood is easily exposed and the liar does not recognize his own intention.

For example let us consider the case of the hypocrites of Kufa. They wrote letters to Imam Husain (a.s.) inviting him to Kufa. Their messangers conveyed their invitations to Imam (a.s.). They used to write: “There is no Imam and guide for us except you. If you do not come we shall complain to your grandfather on the day of Judgement.” But in reality they had no concern for religion in their hearts. Their intention was to gain independence from Yazeed and the Syrians and to make Kufa the seat of the Caliphate. In this way they could gather material wealth and obtain coveted posts. However, when Ibne Ziyad became the governor of Kufa he purchased the loyalties of the people with wealth. He made false promises to enable the Kufans to reach their actual aims. They became certain that they should not be able to fulfill their material desires under the leadership of Imam Husain (a.s.). So they withdrew their support from Imam (a.s.). Rather, some of them were so much selfish they joined the army to fight against the Imam (a.s.). They proved their falsehood. However, they failed to achieve even their material desires.

Another thing is that the heart of the peoples is in Allah’s control. As far as Allah does not permit no person can deceive others.

If there is divine wisdom in allowing people to be deceived by a hypocrite he should know that actually Allah is giving him respite so that he could achieve some of his worldly desires. This is a sort of Allah’s deception in reply to the deception of the hypocrite. The hypocrite considers this respite to a windfall. While, this is finally going to harm more.

Loss in the world and the Hereafter

Whatever respite is given to a hypocrite in this world is fully utilized by him to indulge in more hypocrisy and deceit. This increases the gloom of his heart. He continues to increase his punishment in the Hereafter. Even if he able to obtain worldly wealth due to his deceit, the same wealth becomes a bone stuck in his throat. The plots that he had hatched to gain luxury and comfort finally bring him sorrow. The same is the case of an unbelieving rich man. Apparently he seems to be surrounded by all types of comfort but he feels and unseen pressure. They are always in dread of their adversaries or competitors. The fire of jealousy, greed and miserliness continues to burn them from inside. They continue to have enemies. Because they do not have belief, in spite of their guards and protective walls they fear the loss of their wealth and property. This is indicated in the Surah Tawbah thus,

فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ

“Let not then their property and their children excite your admiration; Allah only wishes to chastise them with these in this world’s life and (that) their souls may depart while they are unbelievers.”

(Surah Tawbah 9:55)

Thus, respite is apparently a good but since it causes problems in this world and is the basis of chastisement in the Hereafter the respite for hypocrites is not beneficial to them. In reply to their deceit Allah deceives them too. And the aim of deceit is to harm others.

For example the Almighty Allahs says in Surah Nisa,

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُواْ إِلَى الصَّلاَةِ قَامُواْ كُسَالَى يُرَآؤُونَ النَّاسَ وَلاَ يَذْكُرُونَ اللّهَ إِلاَّ قَلِيلاً مُّذَبْذَبِينَ بَيْنَ ذَلِكَ لاَ إِلَى هَـؤُلاء وَلاَ إِلَى هَـؤُلاء وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً

 “Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. Wavering between that (and this), (belonging) neither to these nor to those; and whomsoever Allah causes to err, you shall not find a way for him.”

(Surah Nisa 4:142-143)

Deceit to Counter Deceit

It is said that there was a person in habit of taking a medicine called ‘Gulgand’. This medicine is prepared with equal quantities of rose petals and sugar. He went to a shop to buy sugar and asked for a certain quantity. The shopkeeper said that he did not have that particular weight so he was keeping the same quantity of roses to weigh the sugar. The deal was struck and the shopkeeper kept the certain amount of rose petals in one pan of the balance and went insider the shop to get sugar. The buyer thought that the shopkeeper was not looking and he began to eat the rose petals from the pan. By chance the shopkeeper saw him and delayed coming out with sugar. At last when he came out a good amount of rose petals had being eaten by the customer. The shopkeeper weighted an equal amount of sugar and took the payment for the quantity decided earlier. The customer left thinking he had eaten free roses petals while the shopkeeper was happy he had to part with less sugar.

In the same way the hypocrites will realize at the time of death that it they were the actual losers.

Repentance from Hypocrisy

When the hypocrite realizes the loss that he is going to suffer, his first duty to repent for his hypocrisy. Hypocrisy destroys faith or weakens it. Thus he should be remorseful of his polytheism and infidelity. He should repent with sincerity. He should acquire faith or he should try to increase it. He should embellish his inward as well as the outward self with belief (Eimaan).

If the outward and inward of a person is same, there is no doubt regarding his salvation.

(Persian couplet)

After describing the punishment of the hypocrites the Almighty Allah says,

إِلاَّ الَّذِينَ تَابُواْ وَأَصْلَحُواْ وَاعْتَصَمُواْ بِاللّهِ وَأَخْلَصُواْ دِينَهُمْ لِلّهِ فَأُوْلَـئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا

“Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward.”

(Surah Nisa 4:146)

Necessary conditions of forgoing hypocrisy

According to the ayat mentioned above there are four necessary conditions of leaving hypocrisy and repenting for it:

First Condition

It is that he should repent. He must forgo his disbelief and polytheism. He should have faith in only One God and he must be prepared to worship Him alone.

Second Condition

He should reform himself. Repentance is not sufficient alone. Its benefit should also become apparent. He should reform his deeds.

Third Condition

He should attach himself to Almighty Allah. Even the apparent reformation of deeds and repentance is not sufficient. His heart should remember Allah all the time. Whatever he does should be solely for Allah.

Fourth Condition

He should devote his religion only for Allah. Attachment to Allah is beneficial only if it is in the way prescribed by Him. If he does something considering it good but it is not so according to Allah, it will not benefit him. It will not be for Allah’s sake. It shall be a kind of polytheism. And polytheism is a sin that cannot be forgiven. Unless all these four conditions are present one cannot be cured of hypocrisy and it will not be correct repentance.

Cure of the sins related to the soul

Sins related to the soul are more serious than the sin committed by one physical body. That is why their cure is more complicated. For example hypocrisy is a sin related to ones soul. It is more serious than sins like theft and adultery and its cure is also more difficult. Tawbah and remorse are sufficient for physical sins and in case of robbery the goods have to be restored to their owner. Repentance is sufficient for lying and as far as backbiting is concerned you have to make the person satisfied. It is obvious that more remorse a person the more he shall purify of the sins.

However, repentance and remorse are not sufficient in the sins of the heart and the soul. Mere remorse is not able to dispel the gloom of the heart. He has to go through the stages described in the 146^th verse of Surah Nisa. Then ultimately can one get cured of this disease and his heart becomes healthy and perfect.

For example a person has wasted a part of his life in Riyakari (Show off). Now the light of Divine mercy has shone on him and he has realized his mistakes. Now mere remorse will not suffice. He also has to reform his conditions. He must uproot polytheism from his heart. The details of this method are given in the beginning part of the book Greater sins. Here also we shall mention a few points. We must ponder upon it and pray Allah illuminates our heart with the light of Tawheed. Till the time we become certain that except for Allah there are no eternal entity having such tremendous power of fury. There is no one who could affect the affairs of this world and influence the course of events. All the creatures are in need of Him. Even this certainty is not sufficient. We must also seek attachment with Allah in the way specified by Him. One should fulfill the obligatory duties and give up haraam acts. One should also perform all the worship acts again that he did as show off. One should compensate for them and perform all worship acts in the future with the sole purpose of pleasing Allah.

Sincerity is the only way

One cannot be cured from the disease of hypocrisy till one does not purify his deeds by performing them with absolute sincerity. Congregation prayer, Obligatory Zakat and Hajj are the worship acts that can be performed openly. There are also some devotional acts that should be carried out secretly. The creature can perform them in secret only for divine pleasure. Especially, spending in the way of Allah. No one except Allah should see it. In this way the effects of Riyakari (Show off) will disappear from his heart. Then whatever he does shall be solely for Allah. Whether people criticize or praise him is the same. He only treads the path of Allah.

Performing good deeds secretly

Amirul Momineen Ali (a.s.) says,

“Some of the treasures of Paradise to conceal ones good deeds, patience in hard times and hiding ones difficulties.”

The Messenger of Allah (s.a.w.s.) says,

“The reward for a good deed is proportional to its secrecy. A deed performed secretly is seventy times better then one which is performed openly.” (Safinatun Behaar Volume 2, Pg. 404)

The following tradition is mentioned on pg. 595 of the first volume of Safinatun Behaar

The Messenger of Allah (s.a.w.s.) said,

“Seven types of people shall be admitted under the shade of Allah at the time when there shall not be any other shade:

A just Imam

A young man who is brought up in an atmosphere of Allah’s worship

A person who though leaves the mosque but his heart remains attached to it till he returns.

Two persons who are busy in Allah’s obedience whether they are together or separate.

A person who weep remembering Allah in solitude.

A person whom a woman of a respectable family entices him to sin but be refuses saying that he fears the Almighty.

One who gives charity in such a secret manner that his left hand does not realize what the right hand has paid.

And the following tradition of the Holy Prophet (s.a.w.s.) is mentioned in the book Oddatud Dai:

“One cannot attain absolute sincerity till he even dislikes that he be praised for something that he has done only for Allah.”

The Holy Prophet (s.a.w.s.) told Abu Zar:

“(O Abu Zar)! A man cannot attain perfect knowledge of religion till he considers the people as camels while he is worshipping. He does not care for the presence of camels while he is praying. The presence and absence of the camels do not affect his concentration. In the same way even he is nearest to a camel there will be no difference in his intention of Allah’s proximity. He sees his own self in every condition. He himself is the one who debases himself most before Allah.”

It does not mean that we should consider people lowly and feel proud ourselves. We should pray in such a way that their presence or absence does not make any difference to us. That is why at the end of this tradition it is mentioned that such a person consider himself more lowly before Allah than other people consider him.

Imam Sajjad (a.s.) supplicates in Dua Arafah of Sahifa Sajjadiyah:

“And I am more lowly than the lowliest people (in your realm), more degraded than the most degraded ones. I am like a particle, even lesser than a particle.”

Cure for Hypocrisy with regard to other people

Another kind of spiritual disease is the people act hypocritically with each other. When they meet each other their apparent behaviour is different from their inner feelings. It is due to the influence of meterialism. The status of humanity has been forgotten. It is a result of the absence of sincere faith in Allah. Carelessness of the Hereafter is rampant. Such a Satanic habit has entrenched itself in the hearts of the people. Due to this dirty habit people cause great harm and pain to each other. They cause a great consternation.

Human life should be a cradle of love and attachments. But this life has become against each other the wilderness of terror and hatred. The purpose of society is to garner support and cooperation but the scene today is just the opposite. Selfishness, competetiveness and enmity have become common today. People feel towards each other like animals or rather like wild animals. Each one of them thinks of ways for praying others. There is apparent friendship like the hypocrites and Satans but in reality they harbour enmity for each other.

Truthfulness, sincerity and loyalty are dead. They are replaced by falsehood, mistrust and non-fulfillment of promises. Selfishness is so rampant that everyone wants to achieve their personal goal at the cost of putting others into trouble. They are prepared in impoverish others so that they can fulfill their own coffers. H is prepared to dishonour others so that he may gain an honourable position.

He forgets that human beings are all different parts of one entity. With regard to creation they are components of one monolithic community. If one limb is in pain the other parts of the body also become restless. You don’t feel worried to see others in trouble? You do not deserve to be called ‘human’.

(Persian Couplet)

Hypocrisy of States

It is regrettable that major countries claim to be the standard bearers of humanity and human rights. They raise the slogans of justice and equity. But they keep the weaker countries under their control. The rulers of the poor nations are force to purchase weapons from the powerful countries so that their rule may remain safe. The rich countries fill their treasures by plundering the poor and consign them to the flames of war. In this way more arms and ammunitions can be traded. While apparently they claim to be friends and allies. If necessity arises they also go back on their words. Such kind of behaviour is termed as “diplomacy” in today’s parlance. This is a brief view of the hypocritical aspects of today’s world.

Hypocrisy is widespread

Husband – wife, father – son, brother – sister and teacher student – all of them lack mutual trust and good feelings towards each other. There hypocrisy among the relatives and neighbours. The same is the case for shopkeepers and their customers. The foundation of human life is trust and this very foundation has become hollow. Very few believers are found that are absolutely pure from hypocrisy. And they too are sick of the hypocrisy of others.

Thus it is incumbent upon every person to see if he is having some hypocrisy. If he has it he must try to root it out. First of all he has to purify himself from hypocrisy then he should take steps to reform the others.

Worldly Harm of Hypocrisy

One who intends to profit from lying and deceit should know that falsehood is never successful. It is exposed sooner or later. As a result people do not trust him anymore. They do not believe him. Whatever he does has no value. If his falsehood is not exposed we should know that Allah has given him respite and he may collect how much ever wealth as possible in this world. But it is not going to benefit him in the long run. He ultimately has to suffer worldly problems and in the Hereafter is a terrible chastisement. He shall be considered an oppressor in the Hereafter. For all the wealth that he has accumulated by oppressing others he will have to compensate and his good deeds will be transferred to those whom he had oppressed. At last, not a single good deed will remain in his accout and the oppressed people shall have no sin remaining in their accounts.

If there is an intention to deceive the people and cheat them, experience tells us that most of the time such actions back fire upon the one who does them and the cheater is the ultimate loser. The oppressor is punished for his injustice in this life also.

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ

“And the evil plans shall not beset any save the authors of it.”

(Surah Fatir 35:43)

There is a proverb in Arabic:

“One who digs a hole for others falls into it himself.”

There are a large number of stories in Arab and non-Arab literatures. We present below an example from the book, Mustatraf.

Result of Jealousy

A poor man came to the court of the Abbasid ruler, Motasim. Seeing some special qualities in him the ruler made him his close confidante. He became so close to the king that he had the permission to even enter the harem with prior permission of Motasim. The Vizier was a very jealous person. Seeing the Arab so close respected by the king made him very furious. He told himself, “If this Arab remains alive, he will degrade me in the eyes of the ruler and I shall lose my post.” Thus he began to be apparently on friendly terms with the Arab. Till one day the vizier invited him to dinner. He had a dish prepared containing a lot of garlic and served it to the Arab. Later the vizier told him, “Do not go to the Caliph with such a smelly breath.. He does not like the smell of garlic.”

After this he went to the caliph at once and said,

“The Arab says that the caliph has a bad breath, so he is having a lot of trouble.”

The Caliph was very angry and summoned the Arab at once. The Arab came to him at once. However, fearing that he may get a whiff of garlic he put his wrist to his mouth. The caliph thought that the Vizier was right because the Arab is closing his nose so that he may not smell the foul odour of the Caliphs breath. The caliph wrote a letter to one of his executives saying. “Behead the bearer of this note at once.” Giving the letter to the Arab he said, “Go this person and get the reply of this letter as soon as possible.”

The Arab took the letter. While he was leaving the door of the palace the Vizier saw him and asked him where he was headed? The Arab replied that he was carrying a letter of the ruler. The vizier thought it must be some letter to receive payments etc and he convinced the Arab to part with the letter in return of 2000 gold coins with the condition that he will deliver the letter to the addresses but whatever gain is accrued from this shall belong to the vizier. The Arab agreed and headed over the letter in return of 2000 gold coins. The vizier himself took the letter to the executive and was immediately beheaded. After some days the caliph inquired about the Vizier and was informed of his killing. When the Arab was called he related the matter to the Caliph. The Caliph said: May Allah kill jealousy that caused the death of the Vizier. After this the Arab was appointed at the post of the Vizier.

Spiritual harm of Hypocrisy

The ayats and traditions that are recorded with regard to hypocrisy are sufficient to describe the spiritual harm of hypocrisy.

When a person reached the stage of understanding and can discriminate between good and evil, he finds himself on the crossroads. One read is treadden by animals and quadrupeds, and the other by angels. Now it is the test of his intelligence, which way he is going to choose. If from the beginning man gives in to his carnal desires and disregards the religious law and reason, it means that he has chosed the path of the beasts. He has ignored the Almighty and the Hereafter. Now there is no difference between him and animals. The only difference is that animals are restricted to this world only. There is no examination or retribution for them. While, man has to taste another life after this one.

One who submits to carnal desires, the signs of depravity automatically become apparent in him? Greed, miserliness, jealousy, evil, false praise and other vile habits destroy the soul. He becomes involved in worldly difficulties and in the Hereafter he is caught in the claws of chastisement.

One day Abu Basir asked Imam Ja’far as-Sadiq (a.s.):

“What is the superiority of us (your followers) over other people? By Allah we see some of those people in greater comfort and affluence. They are spending life in much better condition than us?”

Imam Ja’far as-Sadiq (a.s.) delayed replying to this question till Abu Basir says, they reached the Holy city of Makkah. “We saw that people were wailing and weaping and begging for divine forgiveness.” Imam (a.s.) said,

“How numerious are the beggars (of forgiveness) and how few are the pilgrims! By the one who has appointed Muahmmas as the Prophet and sent his should the Paradise very soon, but for you and your companions. Allah does not accept the Hajj of anyone.”

Abu Basir says, “Imam Sadiq (a.s.) moved his hand across my face and I saw that most of the people were actually in the form of pigs, donkeys and monkeys. Very few retained their human shape.” The above tradition is found in the section of Imamate in Beharul Anwaar.

(Vo.27 pg. 30)

All those you see are not humans

Most of them are tailless cows, bulls and donkeys.

(Persian Couplet)

The Animal Qualities

When a man decides to tread the way of beasts, he disregards reason and shariat and hurts others with hi actions, words and deeds. Troubling people becomes his prime Quality. He becomes involved in pride and arrogance. Ridiculing others becomes his habit. The desire to spread mischief and oppression takes root in him. He becomes addicted to foul language, enmity and revenge. A person possessing animal qualities will behave like animals in the Hereafter also. It is mentioned from the Holy Prophet (s.a.w.s.) that he said,

“The inmates of hell shall bark at each other like dogs.”

And just like stray dogs are chased away they shall be also chased in the same manner. The Almighty Allah shall show them in this very form.

قَالَ اخْسَؤُوا فِيهَا وَلَا تُكَلِّمُونِ

“He shall say: Go away into it and speak not to Me.”

(Surah Muminoon 23:108)

Men who are Satans

A person who begins to assume the form of Satans, that is he turns away from the obedience of Allah and His worship. He denies Allah and the Hereafter. He makes pride, arrogance, injustice and oppression a part of his life. He indulges in cheating, deceit and makes betraying trust a part of his character. He is considered as a member of the Satanic clan. Like the satans he thinks of nothing but mischief. So he enters into the army of Satans that resemble human beings. After a time this person is counted as one of the satans, who are in the form of jinns. The Holy Quran mentions the two groups of these Satans,

شَيَاطِينَ الإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا

“The Shaitans from among men and jinn, some of them suggesting to others varnished falsehood to deceive (them).”

(Surah Anam 6:112)

And

يَا مَعْشَرَ الْجِنِّ قَدِ اسْتَكْثَرْتُم مِّنَ الإِنسِ

“O assembly of jinn! You took away a great part of mankind.”

(Surah Anam 6:128)

The Status of men is higher than that of Angels

But only when man treads the path of humanity. That is he subjects his carnal desires anger and other qualities like it to the Shariah and reason. He becomes perfect and qualities like chastity, contentment, piety, shame, valour, charity, magnanimity and forgiveness are nurtured in him.

Oppressing the people or cheating them is also a way of the Satan. While the way of man is worship of Allah, Obedience, recognition, truthfulness, sincerity etc. one who walks the path of humanity is imbued with qualities like knowledge, wisdom, patience and thankfulness, submission and satisfaction, love and friendship, support and well-wishing etc. Till, he reaches the pinnacle of perfection and exceeds the angels. Rather angels are ready to serve him.

Once again I will soar higher than the Angel.

Then I shall become that which cannot be imagined.

Mulla Sa’adi Shirazi Says,

The physical body can be called human only if it has signs of humanity.

It is not that the sign of humanity is a beautiful dress.

If man is man due to eyes, tongue, ears and nose then what would be the difference between humanity and designs on the wall.

This eating and drinking, sleeping the anger and animal desires. These are all the qualities of animals much less than humans. Become a real human being. Otherwise become a bird that utters only the words spoken by men.

You have the bird to fly high in the air. Just try to break the fetters of desire. Then you shall realize the flight of humanity.

Why do you remain a prisoner to a demon? Aren’t you human? See! Even the Angels cannot reach the status of man.

If the beast in your is destroyed from your nature. You shall live your whole life as a man.

O Man! You reach to a stage that apart from God no one sees.

See what is the lofty position of humanity.

Truth and Reality

So we realize that hypocrisy is a Satanic way and truth and belief is the human way. Man can spend his life in the human way. He can also achieve an exalted status in the Hereafter. He shall live forever in joy and happiness. But what greater mistake man can commit when standing on the crossroads he takes a wrong decision and leaves such a beautiful way. On the other hand he treads the path of Satan and consequently bear the untold difficulties that waylay this path. Even after death he is tied up in the chains and collars of ire, while the severe Angels will be threatening him. What defect has man seen in a life of truth and piety that he has left it? And instead of this way he has chosen the path of hypocrisy? Such a person is really like mentioned in Quran:

خَسِرَ الدُّنْيَا وَالْآخِرَةَ

“He loses this world as well as the hereafter.”

(Surah Hajj 22:11)

To give up Hypocrisy

It must also be emphasized that hypocrisy has many roots and we must assure that not a single type of it remains. One how intends to be absolutely pure from hypocrisy and become the partisan of truth he should study the words and characters of the Siddiqeen (Very truthful people). The Holy Prophet (s.a.w.s) tops the list of Siddiqeen. We should make their lives as our ideals. We should walk in their footsteps. We should note that these personages were aloof from hypocritical behaviour. They did not announce anything unless they had made firm decision to do it. So that may not be contradiction between their heart and their tongue.

Here we shall be content to mention a tradition as an example:

Some customs that are against Reality

A follower of Imam Ja’far as-Sadiq (a.s.) came to him while Ismail, the Imam’s son was also present. He saluted and sat near the Imam (a.s.). When Imam (a.s.) arose and left for his house this man also followed till they reached the door of Imam’s house. Imam (a.s.) told him to wait outside and he went in with his son. Ismail asked, “O Father! Why did you not just for courtesy sake invited him insider?”

Imam (a.s.) replied,

“I did not want him to come inside.”

“Even if you have invited he would not have entered.” Imam Sadiq (a.s.) said,

“O my son! I dislike that Allah should consider me hypocrite.”

(Beharul Anwar 16:241)

Thus I will not say anything regarding which I have no firm faith.

This an example of truthful people. Thus one who intends to step into the word of truthfulness and to refrain from even the roots of hypocrisy, he should have complete control over himself. He should not say anything he is not serious about. Thus it is only permitted during Taqaiyyah as we already explained the details in the preceding pages.