“And do not speak of those who are slain in Allah’s way as dead; nay, (they are) alive, but you do not perceive” (Al-Baqarah: 154).
When man comes into this world it is necessary for him to determine the purpose or aim of his life. He should ask himself, what is the purpose of my life? For example, if you have a car and you drive it, then there is some purpose, for amusement (entertainment), to go sightseeing, or to go to work, etc. The point is that even when you drive an ordinary car, there is a purpose behind it. So seemingly we have to drive this life, and it is evident (apparent) that man gets to live only once, not over and over again. Therefore, man has to determine a purpose for life. A life without any aim is worthless and dead. If a human being does not have any aim in life, then it as if he is dead. Although the aim may be correct or incorrect, it is necessary to have a purpose to life. You have to determine the aim of your life yourself, have someone else establish it, or have the people ascertained (determined) it. Because we have come into this world, we must have a purpose; if not, we will be considered dead.
For example, if we enter a school, there must certainly be an aim or purpose behind our doing so. If we enter the school without any aim or purpose, then we would be considered unintelligent and unreasonable. Now how do we decide what the purpose of our life is, by means of propaganda and false preaching, e.g., the media, radio, newspapers, television, etc.? Will these tell us what our purpose in life should be? Likewise, society and the environment, all these things, create your purpose. However, if you think with your own intellect, and, after thinking, formulated (stated clearly) a purpose for your life, then you are free and successful. If you are formulating a purpose based on what others say or if someone else is formulating a purpose for your life that this is the purpose of your life, then you are a slave because you are not thinking with your own intellect. Someone else is feeding this matter in your mind, through means of radio, TV, propaganda and environment or by means of relatives. So, in this instance you are a slave and you will pass your whole life in slavery. However, if you use your own intellect and establish your purpose after deliberation (intentionally) and reflections (pondering), then you are free.
Now let us see how others describe and create the purpose of your life. Let us say that you live in a village and everyone there is talking about how so-and-so went to Saudi Arabia, and it’s amazing what a big bungalow he had built. He has a car and his wife has so much gold. Such talks are going on in your house and people are telling you to also make this your aim and go to Saudi Arabia. Or such talks are going on in your neighbourhood that you make this your aim. So-and-so works in customs and his house if full of things from all over the world, by accepting bribery (corruption). The environment and society or your family and your nation are telling you to make this the aim of your life. You have not thought of this yourself; rather, the villagers told you to do this. If you think about it, there are thousands of such examples. Yet, that man is free who reasons with his own intellect that what should the purpose of my life be, not deciding one by imitating (copying) others.
The real reason why man today is wretched (unfortunate) and distressed (upset) is because often satanic minds use the radio, TV, and newspapers, all of these are used for incorrect aims. They are feeding in people’s minds that the purpose of life is wealth and money. As a result, man forgets civility (politeness), honour, and Islam. Yet, the free human being is he who thinks for himself.
Now let us examine the third stage of the purpose of life that we must establish. How should it be done thus we may achieve success, and nothing but success, in this world and the Hereafter. Such a purpose of life should be formulate (set) so that we never face defeat and are victorious in every field. Determine such a purpose of life so that you always have tranquillity, peace of heart, contentment, and happiness. Not only for this world, but attain happiness in this world as well as the Hereafter. Both this world and the Hereafter will become cultivated (improved). This matter is very important; our purpose should result in nothing but happiness and success. How will that happen? The reality is that all happiness and sorrow, worry and tranquillity are not external things. We think that happiness comes from outside; sorrow, worry or tranquillity is not external entities. Actually, these are all internal things. These entities are found within our being. What are they? They are our intellect (fikr), desires, and our aim.
Why do we become sad?
In order to understand our point, for now consider purpose and desires as a single entity (existence). The reality of human intellect is that man creates a purpose or he has some desires. For example, one man wants to be a doctor, another wants to earn money by going to Saudi Arabia and getting a million rupees. Man’s life revolves around his desires. One man made it his purpose to become a doctor. Since that is his goal, his whole life revolves (turns) around that aim. He works and studies hard to become a doctor. The point is that the purpose is man’s metaphorical House of God (Ka’bah, Qiblah) which his life circumambulates (to circle on foot, ritualistically) around.
What is man’s desire? One man said he has to go to Saudi Arabia. Look how many hardships he faces by going there to earn money. Some people walk from here (Pakistan) to Iran, Iraq, Syria, Jordan and then they reach Saudi Arabia and give money, are cursed at and bear many disgraces, but are nevertheless happy that they reached Syria. When the goal approaches nearer, he is happy even though he has to face many hardships and disgraces in order to reach the goal. Yet, he feels happy encountering (facing) these. However, if he is distanced from his goal he will be distressed. For example, if people are expelled from Saudi Arabia then people will be very worried. Some people would even experience heart failure. When the city of Khurram Shahr was attacked, one person’s heart failed. He had a very nice house, but a bomb fell and demolished (destroyed) everything, and with it the owner as well. Although he was a Muslim, his goal was to make a nice house. The house was destroyed, and so was the owner.
Someone made it his purpose to marry a certain girl. Since he could not marry her, he does not get married his whole life. If he does not get married he is not acting according to the Tradition (Sunnah) of the Holy Prophet (peace be upon him and his progeny). The Apostle of Allah (peace be upon him and his progeny ) said, “Then you will be excluded from my nation (Ummah).” Or, there are people who want to get married but if someone else takes the girl they commit suicide. Now see how disgraceful this person becomes because of incorrect thinking and flaws (defects) propag- anda. Now one can realize how important this matter is. If man formulates an incorrect desire or purpose then his life becomes worthless. The purpose of man is actually his direction of worship (Qiblah) and his life revolves around that purpose. He prostrates before that purpose. In reality, man practically prostrates before his purpose, circumambulates around it, and is in its bondage (slavery). The first point is that if the centre of man’s purpose and desires is not Allah, if Allah is not in your purpose, if Allah does not have a central role in your life, then even if you are apparently a Muslim, practically you are committing polytheism (one who beliefs in many Gods). Because man circumambulates around whatever his purpose is. From morning to evening, man worries about his aim. If wealth is the goal, he circumambulates wealth, not Allah. If fame, wealth, power, or influences are your life’s aims then you are circumambulating these things, not Allah. This is a matter of belief, that it will be considered practicing secret polytheism. Your actions and movements will be included as polytheistic movements.
Ya’qub Kulayni narrates from Imam Ja’far Sadiq (AS), “Every hypocrisy (pretence) is polytheism.” Indeed, whoever does an action for the people will get his reward from those people? Whoever does a deed for Allah, Allah will give the reward.
Why is a martyr considered to be alive?
Let us say that you make the aim of your life something that is worldly; however, the question of belief is an intellectual and logical mater. If someone makes money his aim, he earns money and becomes a millionaire, but money is materialistic. Materialistic things are not permanent; they are temporary. If you make money your purpose then you will be happy when you have money, but if it is lost you will be sad. There is no use for it in the Hereafter; as a matter of fact, it will have the opposite result. Moreover, in the world power, government, ministry and embassy give no everlasting tranquillity or contentment. In which things will permanent peace and happiness found? You should make your purpose such a thing which will never betray (deceive) you. In supplications it says that Allah is the Most Faithful. If man does work for other servants (of Allah), then it is possible that some will compensate him, while others will not. However, if you work for Allah the reward will never be wasted. Man can find permanent peace and happiness when his purpose, whether to become a doctor or scholar, is for Allah’s pleasure. His whole life will be peaceful if his purpose is Allah’s pleasure and not wealth, authority, or fame. It should be to attain Allah’s pleasure; then you will receive Allah’s pleasure. Even if the entire world gets together, they cannot remove Allah’s pleasure from you. Even if they kill you, you will not be defeated. If you are killed, then that will result in more of Allah’s pleasure, since Allah declares in the Koran,
“And do not speak of those who are slain in Allah’s way as dead” (Al-Baqarah: 154).
Only he dies who becomes distanced from his purpose, and he who is close to his purpose is alive. So when the people whose aim is this world , wealth, or fame die, they are a corpse. If money, wealth, authority, or doctorate is the purpose, then after death we are distanced from these things. The purpose is man’s Ka’abah that he circumambulates around. His circumambulat- ion obeys the purpose. One person’s purpose is the world, so when he dies he is distressed upon leaving his purpose. However, when a believer dies he is not pained because he is going closer to his purpose. He is being martyred; he is nearing the Progeny of Muhammad (peace be upon them) and is nearing his purpose. When Imam Ali (peace be upon him) was attacked (by Ibn Muljim), Imam Ali (peace be upon him) said, “By the Lord of the Ka’bah I have succeeded.” Thus, you should determine a purpose to your life; unless you assign a purpose to your life, it is dead.
What is Recognition of the Self
(Ma’rifat-e-Nafs)?
Imam Ali (peace be upon him) said, “Whoever recognizes himself recognizes his Lord.” The greatest problem in the universe is self-recognition , meaning recognizing yourself. Where did man come from and why, and where is he going? The cause of all of man’s worries is not recognizing himself. Now what does it mean to recognize the self? Does it mean that my name is such-and-such, I have two eyes, two hands, or that I can identify my lips and my face? Is this what it means to recognize the self? Then even an unbeliever can recognize his self. Knowing yourself does not mean recognizing your body; rather, it means knowing your true origin. The cause of all of man’s misfortunes (bad luck) is that man thinks himself to be limited to his body. However, it is not so. The body is not the real source of man’s existence.
What is the difference between our
being (zat) and our body?
Let us say, for example, that someone told us Mr. Yusuf has passed away. We went to his house and saw that his body is safe and sound; none of his body parts have decreased. We said that Mr. Yusuf is present, while you are saying that he has died. If Mr. Yusuf has died, then who is this? Everyone replied, what kinds of things are you saying? This is Mr. Yusuf’s body, but in reality Mr. Yusuf has departed from this world. Therefore, Mr. Yusuf was not the name of the body. Rather, the soul is the source of the existence of man, and its name was Yusuf.
Because man thinks himself to be only a physical body, he wastes his whole life obtaining corporal (material) pleasures and desires. When he dies, then all these physical pleasures and desires are terminated, such as the pleasures of eating, drinking, and ruling. These are all useless for a dead body. Thus, no pleasure remains for such a person who nourished his body his entire life, remaining unaware of spiritual pleasures. Because of not recognizing his self, man wastes this great and precious life in the pursuit of material and fleeting (passing swiftly) objects, such as, obtaining wealth, building large mansions, running after power and fame, and usurping (seize wrongfully) the right of the poor in order to find comfort for himself. Man commits all oppression and injustices because he thinks that whatever is related to the body is his property. While, in reality, man’s property and capital is only that which will never be separated from him. By one jerk (sudden push or pull), death can seize wealth, government, influence, and one’s wife. Thus, his relationship is terminated (finished) with all those things that are related to the body; however, even after death and even after being buried, those things that are related to the soul cannot leave us.
Who is safe from the great loss?
Our true capital is recognition (admission) of Allah, Prophet Muhammad and the Progeny of Muhammad (peace be upon them) and good deeds. However, when man does not know himself, he will not pay attention to recognition and good deeds. Yet, when he faces death and all those things that were related to his body depart, he falls into the ocean of regret and sorrow. “I did not do anything for myself.” For such a person, the Holy Koran declares,
“I swear by time,
most surely man is in loss” (Al-Asr: 1-2).
In the Holy Koran Allah swears that O mankind you are all in loss, those human beings who have not recognized themselves.
“Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience” (Al-Asr: 3).
However, those who have accepted faith, meaning attained recognition of Allah, and do good deeds are not in loss; furthermore, those who preach the truth and are patient, meaning strive (jihad). By not recognizing Allah, man renders the purpose of his life material and transitory (temporary).
A practicing scholar (‘Alim) is superior to a thousand worshippers
“Read in the name of your Lord Who created.
He created man from a clot.
Read and your Lord is Most Honourable,
Who taught (to write) with the pen,
Taught man what he knew not” (Al-Alaq: 1-5).
From the above verses it is evident that the purpose of human creation is to acquire knowledge. The Apostle of Allah said, “I was sent (as a Prophet) to teach.” In another tradition, Imam Musa Qasim (peace be upon him) said that jurisprudent (faqih) who teaches an orphan from among our orphans (who is devoid of knowledge), that scholar who teaches is harsher for Satan (Iblis) than worshippers. The reason is that all of a worshipper’s efforts are for his own salvation (being saved); while a jurisprudents effort are not only for his own salvation, but also for Allah’s servants, in order to remove them from Satan’s trap. Thus, in Allah’s view, one scholar is superior to a thousand worshippers. It is the Apostle of Allah’s saying that if someone nourishes (feeds) an orphan, then he will be as close to me in Heaven like (the closeness of) two fingers.
The Real Orphan
It is in the Koran,
“And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy” (Al-Baqarah:83).
In the commentary of this verse, Imam Hasan Askari (peace be upon him) says that the Apostle of Allah says whoever protects his parents, Allah will protect him; whoever honours them, Allah will honour him. Whoever, out of love, places his hand over the head of an orphan, for every hair Allah will prepare a palace in Heaven (for him) and that palace is more magnificent than this world and all that is in it. Yet, after this tradition, the Imam states,
“A greater orphan than that orphan is he who is distanced from his Imam (Divine Leader), cannot reach him, does not know the laws of religion, and is ignorant of Islamic law (Shariah). If someone teaches that orphan Islamic law and religion then he will be with us in Paradise.”
One group obtains knowledge in order to fight and quarrel; in another words, the purpose of attaining knowledge is for their own superiority. However, the characteristics of a true student are as follows: his heart is always humble and sorrowful, he prays the Midnight Prayer, always remembers death, always awakens in the darkness of the night, is always busy in his work, his heart trembles from the fear of Allah, he is occupied with supplications, and he possesses political insight.
Three Types of Scholars
The Apostle of Allah says that there are three types of scholars.
1. ‘Alim billah wa ghayr ‘Alim bi’amrillah— the scholar who has knowledge of Allah, loves Him and is a practicing scholar, but is unaware of Divine orders.
2. ‘Alim bi’amrillah wa ghayr ‘Alim billah—the second type of scholars are those who are aware of Divine commands but lack knowledge and love of Allah. They are unaware of Divine secrets, glory, splendour, and beauty.
3. ‘Alim billah wa ‘Alim bi’amrillah—The third type of scholars are those who are aware of both Allah’s commands and also have knowledge of Allah. Thus, they are scholars of Allah as well as scholars of Allah’s commands.
Some Conditions for Seekers of
Knowledge and Teachers
The first and foremost (principal) thing that is obligatory upon teacher and student is to make the intention in giving and receiving knowledge sincere/pure. The purpose of the giver and receiver of knowledge should be nothing but Allah’s pleasure. If the giving and receiving of knowledge is for wealth, mansion, fame, and superiority, then the intention is not sincere. The Koran declares,
“and whoever desires the gain of this world, we give him of it, and in the Hereafter he has no portion” (Ash-Shura: 20).
The Apostle of Allah says in Usool-e-Kafi about the knowledge that is acquired for this world, “Whoever desires our knowledge for worldly benefit gets nothing in the Hereafter and whoever acquires our knowledge for the Hereafter, Allah gives him both this world and the Hereafter.” It is also a tradition of the Holy Prophet (peace be upon him and his progeny ) that if, due to someone’s gain in knowledge, love of the world increases, then the distance between Allah and that person also increases as much. This tradition is warning us that if our intention is not sincere, then instead of bringing us closer to Allah, knowledge will distance us from Him. “Knowledge is the greatest veil.” If, instead of Allah’s pleasure, someone’s intention is fame, wealth, or government, as his knowledge increases, without verification of soul this knowledge increases the seed of hypocrisy in his heart. However, love of fame is hypocrisy and hypocrisy is polytheism; polytheism is unclean and impure. Therefore, an unclean heart is distanced from Allah.
It is narrated from Imam Sadiq (as), “The heart is the house of Allah; therefore, do not let anything dwell (settle) in the house of Allah beside Allah.”
The True Seeker of Knowledge
It is narrated from the Apostle of Allah (peace be upon him and his progeny), “If a seeker of knowledge dies, and the purpose of that seeker of knowledge was to revive Islam with his knowledge, then his station in Heaven will be equal to the station of prophets, provided his intention and actions were sincere.”
Imam Khomeini says that the condition for a sincere act is to understand Oneness of Allah (Tawheed) correctly and internalize (make it a behaviour) it in the heart. True (belief in) Oneness of Allah is that there is no power in the world which can cause an effect except Allah. No being or force affects anyone’s existence—be it my existence or someone else’s—no force can affect anyone, meaning cause benefit or harm, unless Allah wills. Man’s actions cannot be sincere unless his (belief in) Oneness of Allah is correct. If someone does not realize that Allah is the Master of benefit and harm, then his deed is not sincere. In order to make actions sincere, it is necessary to correct (belief in) Oneness of Allah. Although this is a Gnostic statement (that no one can control/cause an effect in existence except Allah), if this statement gets through to someone’s heart, and his action shows (his belief) that no one control/cause an effect in (my) existence except Allah, then his (belief in) Oneness of Allah is correct. However, if these are just words limited to the tongue, and in the field of action we believe someone else to be effective (cause benefit or harm), then in this situation our (belief in) Oneness of Allah will not be correct.
Two Tales of Imam Khomeini
Once, in his presence, Imam Khomeini's followers and students said, mentioning a certain speaker, that Agha Sir, such-and-such person is a great speaker. His speech is very effective; you should come with us to him and make him your supporter. He will be very influential for the Revolution. However, Imam Khomeini tried to avoid doing so. When the Imam’s companions pressed him further, the Late Imam Khomeini said (my not going) does not mean that my health is so poor that I cannot go there, but you people, first of all, made the mistake of thinking this speaker to be effective. When, in reality, no one except Allah can be effective (in control). Therefore, it is a mistake to think that this speaker will be effective for the Revolution. In another words, the Imam is saying, “no one can control/cause an effect in existence except Allah.”
Similarly, when the Imam was in Paris, his companions arranged the Paris Conference. Famous and influential people gathered; the Imam also participated (took part) in the Paris Conference. However, only one question had been answered, and the second was being asked, when Imam Khomeini got up and left. Everyone was surprised that where could the Imam be going, leaving such a grand conference. It happened to be time for the Evening Prayer. The Imam’s companions persisted that this conference is very important and you can pray later; however, the Imam replied (that no one can control/cause an effect in existence except Allah) until man’s belief does not become strong, his deed will never be pure.
It is necessary to eliminate
Love of the Self
The second fundamental pillar for making deeds pure is to uproot love of the self from one’s heart through Gnostic (mystical knowledge) and ethical deeds. Some people, due to love of the self, promote and defend themselves, whether or not they are right or wrong. If one is in the right, then there are two situations. If he supports the truth, then it means that his self is bound (confined) to the truth. Yet, if his self is not bound to the truth, then he will not support the truth; in fact, he will support his self. Furthermore, supporting and befriending those people who are not connected to him, is also love of the self. An example is supporting one’s children, parents, and other relatives. Any level of love of the self is forbidden. Love of the self distances man from justice, like nationalism is considered to be forbidden and to be unbelief. This is the second stage that does not allow man’s actions to be pure. An example is performing deeds in order to obtain Heaven, like praying, fasting, giving alms (zakat) with the intention that I will go to Heaven. Heaven is lower and Allah is the Most High. If anyone makes Heaven his purpose, then he made a lowly thing his purpose and this is not a correct belief. The man's intention is paradise and he is praying for heaven because all eternal pleasures are in Paradise.
Praying for paradise is not a sin according to the Islamic law, but it reduces the level of faith and piety.
In order to make his actions pure, man needs to eradicate love of the self. If he does not eliminate (removes) love of the self, then his worship will in fact be for his own self. Until the love of Allah will be more powerful than love of self, then your actions will be pure. When love of the self submerges in the love of Allah then man’s worship will not be for the greed of Heaven or from the fear of Hell. Indeed, his purpose will be only to attain Allah’s love. This belief will be according to saying of Hazrat Ali (peace be upon him) in Dua-e-Kumayl,
“Though I shall patiently endure the burning heat of the fire, how will I endure the pain of being separated from you
Love of the self is forbidden; it makes man an unbeliever. When love of the self exceeds compared to the love of Allah and the Prophet, it is forbidden. For example, Satan possessed love of the self, evident (obvious) though Satan was an ordinary Jinn (jinni), when he performed plentiful of worship so God increased his rank. As his rank increased he worshipped more. In reality his worship was not for Allah but for himself. This became apparent when Allah commanded him to prostrate before Adam, he refused. If his prior worship was purely for the love of Allah then he would never have refused the command of Allah. He did many thousands of prostrations before Allah now he is refusing to do one prostration. Since he was thinking that by the previous prostrations I had advanced to a high rank, but now if I prostrate before Adam my rank would decrease, this will not be any advancement, rather it will be my demotion. The reason for Satan’s not prostrating before Adam was love of the self; that I am made of fire and he is made of mud. As a result of which, that accursed being opposed Allah. If his worship was only for the pleasure of Allah then he would not have disobeyed Allah at all, and surely would have prostrated before Adam; thus, eliminating his self to attain Allah’s pleasure.
Besides Satan, many other people are hypocrites because of this love of the self. It is narrated that during the time of the Apostle of Allah two men came to him to resolve some matter. The Apostle of Allah decided in favour of one of them, that he was in the right, and that the other person was wrong. Since the one who was wrong loved his self very much, he thought that the Apostle of Allah has disgraced me before such a large gathering. Due to thinking that this was humiliation (disgrace), he opposed the Apostle of Allah and became a hypocrite.
It can be concluded from this tradition that whoever possesses love of the self will oppose the Apostle of Allah, Muhammad and the Progeny of Muhammad (peace be upon them) Like Satan doubted Allah’s justice and became rejected, this person doubted the Holy Prophet’s justice and became a hypocrite worship will be rejected or he becomes a transgressor (fasiq). Allah, the Most High, declares in the Holy Koran that one cannot in fact be a believer until he accepts all of the decisions made by the Apostle of Allah [Al-Ahzab:36]. To sum up, until one eradicates (wipes) love of the self, his actions will not be pure. As long as love of the self remains, his faith is in serious danger. Because of love of the self, he does not consider what is right as right and what is wrong as wrong. If we do not eliminate this sickness of love of the self from our hearts, it is possible that when the Leader of the Time (Imam-e-Zaman appears, we ourselves would, Allah forbid, stand to oppose the Leader of the Time. Therefore, it is crucial to root out this dangerous sickness from our hearts. The purpose of all worship, supplications, abstinence (self-denial), and invocations is to remove the love of life and increase the love of Allah. When man submerges his self in Allah’s pleasure, love of the self will be eliminated.
Knowledge and Practice in the
View of Shaheed-e-Thani
After love of the self, the next important matter is of knowledge and practice. Shaheed-e-Thani says that knowledge is like a tree and its action is the fruit of that tree. Meaning, if a tree does not bear fruit, then it is useless; similarly, knowledge without action is useless. For example, a person is ill and he knows the cure of his sickness, but, because of laziness and indolence he does not treat himself. Such a person is foolish and imprudent (rude). Knowledge of the medicine and treatment will not benefit him. Similarly, if someone has knowledge but does not act upon it, then his knowledge cannot benefit him. The main reason for not acting is man’s own laziness and indolence. As long as this sickness of laziness and indolence is found in man, he will be deprived (lack) of thousands of virtues, such as not praying the Midnight Prayer. Even though he is aware of it, because of laziness (indolence), he does not perform it. Thus, he is deprived of its merit. Laziness and indolence are a serious disease. It is very important to strive (perform jihad) against it. If man does not root out this sickness, he cannot act upon his knowledge. The Holy Koran harshly addresses the non-practicing scholar with severe words. Allah declares,
“The likeness of those who were charged with the Taurat, then they did not observe it, is as the likeness of the ass bearing books” (Al-Jummah: 5).
Thus, Allah says that a non-practicing scholar is similar to an ass, which bears knowledge, but fails to act upon it. This laziness will not only prove harmful in this world, but also in the Hereafter.
It is a tradition of the Apostle of Allah, “The severest punishment to befall mankind on the Day of Judgement will be upon that scholar who did not cause [others] benefit from his knowledge.” What can be more disgraceful and sorrowful for a non-practicer than that Allah, the Most High likens him to a dog or ass. Knowledge can benefit one when it is constantly acted upon. The second thing that is essential for a student is purification of the self, which means to purify your self of bad characteristics, cruelty, filthiness, un-cleanliness and other sicknesses, so that not even an atom’s worth of un-cleanliness remains. Then you can become worthy of being called a true student. About this, the Almighty declares,
“He will indeed be successful who purifies it” (As-Shams: 9).
Whoever gave speeches on purification of the soul and published books on it is not only enough but he has to perform a great struggle to remove all the bad habits and increase the good habits. The meaning of this verse is that action is necessary along with knowledge. It should not be the case that we keep enjoining others to purify their souls, but do not act upon it ourselves. Hence, apparently our likeness is also then of that ass or dog.
Seekers of Knowledge and Seekers of
Truth should also refrain
from discouraged acts (makruh)
The most important criterion (standard) for all seekers of knowledge is to refrain from sins. Shaheed-e-Thani writes in a letter that the benefit I have received from intellect and imitation (naql) is that the most important thing that grants nearness to Allah is refraining from sins. Then he says that no recitation or thought will be beneficial if man does not refrain (stay away) from sins. It is confirmed from traditions that if acts of worship or good deeds are performed without refraining (abstaining) from sins, then it is like constructing a building without a foundation. However high you raise the building, one day it will become nonexistent. Performing good deeds without refraining from sins is like erecting a baseless building. However, this does not mean that man should not worship at all unless he refrains from sins. If all acts of worship are performed along with inner conditions, then they are the best help in avoiding sins. For example, it is not even permissible (allowed) for scholars, jurisprudents, and seekers of knowledge to perform discouraged acts. Thus, it is obligatory to avoid sins; yet, a seeker of knowledge should not even perform the discouraged acts.
Shaheed-e-Awwal state in Kitab-e-Qawwaid that performing those acts that are permissible (mubah), but have no reward in them, is nothing but a waste of life. Then he says that even though these actions are permissible but not rewarded performing these actions lowers man’s rank. Late Abdullah Shustari advises his son, “O son! From the time when my teacher gave me permission for jurisprudence (ijtihad) to today, I have not performed permissible or discouraged actions. I acted upon this even for sleeping, eating, and drinking.” It is said about Ayatollah Muqaddis Ardibayli that for forty years he did not even perform permissible actions, then how far he must have been from forbidden and discouraged acts! Muhaddith Qummi Mir Damad did not perform permissible actions for twenty years. Late Al hajj Salih Qazwani saw the Apostle of Allah in a dream and asked him a few questions. They were that the scholars of the past were Possessors of Wonders (Sahib-e-Kiramat), but why are those door closed today? The Apostle of Allah replied that the reason is because the past scholars considered actions to be of two types. Although there are obligatory (wajib) actions and recommended (mustahab) actions, the past scholars considered these two types to be one. Thus, they performed recommended acts like they performed obligatory ones. Furthermore, they considered discouraged (makruh) and forbidden (haram) as one; hence, they did not perform them. Similarly, they did not perform permissible (mubah) acts. Yet, you people perform obligatory acts and abandon (leave) recommended actions, and you forsake the forbidden acts but perform the discouraged and permissible acts. Sheikh Buzurg Tehrani says about Ayatollah Sheikh Muhammad Bihari Hamdani that he used to say that all discouraged acts are permissible, but although he established discouraged acts as permissible it is possible that abandoning one discouraged act may become the best action in the eyes of Allah and be the cause for nearness to Allah. Then he says or it may be that a small recommended act may bring us closer to Allah.
It is crucial for the Seeker of
Knowledge to eliminate Love of the Self
“O you who believe! Be careful of (your duty to) Allah and be with the true ones” (Al-Taubah: 119).
A main reason for the impurities within man is love of the self; i.e. to love oneself. Because of this love of the self, man supports and defends his self, regardless of whether he is right or wrong. Due to love of the self, man becomes distanced from what is right. Love of the self causes man to become blind and deaf. He does not see the truth, nor is he ready to hear what the truth is. The man who possesses love of the self searches for faults in other people; yet, he cannot see his own shortcomings (defects). Thus, on one hand he is overcome with pride, while on the other hand he becomes very quickly suspicious (doubtful) of the believers and Muslims. Due to love of the self, even if he has said something wrong, he debates and argues with the people in order to uphold his self. The one who possesses love of the self desires hence his speech be accepted as correct. Hence, he debates in the wrong way with wrong people, creating hatred in the hearts. Furthermore, due to this love of the self, man is loyal to those people who are concerned with his own self, whether that connection is because of relation he supports them. If this support and loyalty is because of the self, then it is wrong. An example is supporting and favouring (taking side) your daughter or supporting people who speak a particular language even though they may be wrong or oppressors. This kind of supports makes man an oppressor himself.
Love of the self is an extremely wicked and blameworthy (to blame) trait (characteristics). Even if this support and loyalty is for the truth, it is wrong because the intention will not be to support the truth; rather, the purpose will be to support and be loyal to what concerns the self. The tradition (Sunnah) of the Prophets and Saints (awliya) is to support whoever is in the right, even if the right may not be in favour of our relatives. Regardless of whether the relation is due to language, faith, or religion, we have to see what the truth is, not what the relation is to ourselves. If the truth is with those who have no relation to us, even then we should be likewise supportive. The lover of the self cannot create the light of justice within himself; on the contrary, the filthiness of oppression will forever remain; even though Allah curses the oppressors. Thus, until this evil characteristic is eliminated, man cannot leave the punishment of the curse and enter the light of Allah’s mercy.
Love of the Self and Nationalism
Man becomes a nationalist due to love of the self. Worship of the self and nationalism are the same things. Worship of the self, i.e.
supporting and defending the self, though it may be wrong, is the same as nationalism, i.e. that I should support the nation that is related to myself, regardless of whether it is right or wrong. Man then gets involved in a satanic sickness like devotion to a party. It is found in traditions that Satan committed the first act of prejudice; Adam is made of mud and I am of fire, differentiating between Allah’s creation that he is of mud and I am of fire. Distinguishing (differentiate) between mud and fire was a satanic act; similarly, differing between languages and nations is a satanic characteristic. Due to this satanic trait (characters), all of the worship man performed in his lifetime may be rendered (made) useless. Thus, first of all human beings should eliminate the filthiness of the love of the self from its roots and trash it.
According to Imam Ja’far Sadiq (peace be upon him), “Whoever committed an act of prejudice, removed the rope of faith from his neck.” Imam Khomeini says that all differences are due to love of the self. The Apostle of Allah said to his companions, “I do not perceive (observe) the sweetness of worship in you.” The companions asked, “O Apostle of Allah! What is the sweetness of worship?” He replied, “The sweetness of worship is in humbleness (meekness, lowliness).”
Faith is a light from Allah, but that light cannot come where devotion (loyalty) to the self exists. Man becomes involved with devotion to the self on account of love of the self. He only worries about himself and those connected with his self. However, he does not worry at all about the Islamic nation (ummah). Owing to this love of the self, he is prepared for the destruction and ruin of hundreds of thousands of Muslims for his own selfish gains. All the Prophets and Saints (awliya) came so that man could eliminate the love of the self within him and create the light of love of Allah. As a result of the love of the self, man’s whole life passes in circumambulation of the self. Such a man is devoted to his self, to his environment, wealth, and fame, destroying his life in un-cleanliness. Whereas the man who loves Allah illuminates himself with celestial (divine) characteristics such as surrender [give up (aysar)], devotion, sacrifice, service of creation, loyalty to the Islamic nation, and support of truth. Thus, his circumambulation is around the existence of Allah. Hence, scholars emphasize (stress) that it is extremely crucial to eliminate love of the self.
How to eliminate Love of the Self?
One way is service of creation. The scholars of ethics (Akhlaq) say that every night before going to sleep, man should definitely ponder if today I was of use to anyone, did I help anyone, did I guide anyone or because of me did anyone receive spiritual or celestial help or not? If we live within the limits of Islamic law, and do not help someone, according to Allah’s order, we have then degraded our self from the level of humanity (mankind) and are not worthy of being called human. The basic difference between man and animal is that an animal is only concerned about its being. It does everything for its own self and nothing for others. Animals only do things for those animals that are concerned with their beings, such as their offspring. However, a human being is one who can be helpful to another. The scholars of ethics say that if the whole day I did not feed a hungry person, then I should search for an animal to feed in order to save my humanity. If one cannot find an animal, then even by the act of watering a tree one can announce that someone is benefiting through his existence.
Love of the World
If a seeker of knowledge does not eliminate love of the world, then the risk of being a scholar for the self is always present. Love of the world is the cause of all spiritual and ethical disruptions (disturbances). Furthermore, love of the world is the cause of all sins. Due to love of the world, man becomes heedless of Allah and the Hereafter.
As the pleasures of this world increase, love of the world increases. The more enjoyment and comfort, the stronger and firmer man’s attachment to the world will become, and man’s self will become that more attached to the world. Consequently, however much attentive his self is toward the world; to that extent man's love of the world will increase. When man becomes drowned (sunk) in the pleasures of the world, and then he is consumed (possessed) with love of the world and hates anything besides it. In other words, he will be more attentive towards the material world and will become distanced from the spiritual world. However, when he faces calamity (disasters) and hardship, his inner self will begin to hate the world. The more hardships there will be, the extent and strength of hate will increase and man will want to quickly leave this world. For example, if you go to the city and become afflicted (tortured) by illnesses, then you will want to go somewhere else from there. Thus, when there will be more calamities, love of this world will decrease and love for Allah will increase.
Imam Khomeini's declaration about
this world
Imam Khomeini states, “Which world is bad and which one is good?”
1. That world is bad which stops man from obeying Allah.
2. That world is bad which stops man from loving Allah.
3. That world is bad which stops man from gathering provisions for the Hereafter.
The world can be used to bring man nearer to Allah, such as by feeding one’s children. This act may seem to be worldly, but if the intention is to seek Allah’s pleasure, then this is worship and a provision for the Hereafter. Another example is how everyone brings up their children. If this is also for Allah’s pleasure, then it is also an action for the Hereafter. However, if the purpose of our actions is the world, then it is hypocrisy. For example, apparently Prayer is for the Hereafter, but if its purpose is not Allah’s pleasure, then it is a worldly act, of the world which is blameworthy. Therefore, if the intention is to attain Allah’s nearness, then it is for the Hereafter. Yet, if that is not the case, and the purpose is for this world, its evil has been mentioned. Thus, hypocrisy and other similar acts that are performed for this world greatly distance man from Allah; hence, he cannot attain nearness to Allah.
The world is defective in its existence, and whatever is in it is temporary. Nevertheless, this is the place where the self can be purified and this world is the place where the self can be illuminated. In the Hereafter, meaning after death, it is impossible to purify or illuminate yourself. The world is the place for training (tarbeeyat). High ranks can only be achieved in this world; man’s rank can even be higher than that of the angels. The world is not evil in itself; it is man who uses it for wrong gains. The love of the world makes man lazy and, because of this love, man cannot practically achieve his resolution. The purpose of all worship is to strengthen man’s determination. There are two powers in man’s life; one power is worldly (nasuti), concerning worldly affairs, while the other is spiritual, meaning worship and servitude (bondage).
Love of the Everlasting (baqa) and
Hate of the Transient (fana)
What causes love of the world? Man wants what is everlasting and loves the immortal, but while man is in this world immortality (unending) is not possible. He thinks death to be mortal, but death wants to take man from a temporary place to a permanent place.
However much man will love the world and however much his heart will be inclined toward the world, that much will he fear death. If one does not remove the love of the world from his heart, then his death may be one of unbelief. Man has faith in the Hereafter, but not heartfelt (sincere) faith. As a result of not having heartfelt faith, man loves the world. If man attains heartfelt faith, then he will regard this world as a base place, perceiving (discovering) this world as if there is a dark well and man is shackled (bind) in chains. He will see this world as a prison and will hope for death to free him from such a prison.
Defeating the evil self (Nafs-e-Ammara) marks the commencement (start) of the seeker of knowledge’s life. It is in the Koran,
“Do you not see that Allah has made what is in the heavens and what is in the earth subservient to you, and made complete to you His favours outwardly and inwardly?” (Al-Luqman: 20).
The above holy verse is informing man of his greatness, on condition that man under- stands the purpose of his life. O man the heavens and what is in the earth are made subservient (obedient) to you, but man can achieve this greatness only when he becomes a model (mazhar) of divine attributes. Meaning, the characteristics of divine glory and beauty govern his heart; then man’s heart become the Divine (Holy) Throne (Arsh). It is in Hadith-e-Qudsi, “O My servant obey Me so that I make you like Me; so that whatever you say will be.”
In the universe only man is Allah’s trustee. Man has been charged with Allah’s trust. The Koran has informed us of two types of trusts—one is all the blessings Allah has bestowed upon man.
“And give them of the wealth of Allah which He has given you” (Al-Nur: 33).
O man this wealth which We have given you is a trust and Allah has made you a trustee. Thus, attain benefit from this wealth for yourself, but also convey its benefits to others. Sound intellect is also a trust; benefit from this intellect yourself and also convey its benefit to others. Whatever information, wealth, or guidance you acquired by means of your intellect, allow others to also benefit from it. Allah mentions apparent and hidden blessings,
“And made complete to you His favours outwardly and inwardly?” (Al-Luqman: 20).
The second type of trust is mentioned in the following verse,
“Surely We offered the trust to the heavens and the earth and the mountains, but they refused to be unfaithful to it and feared from it, and man has turned unfaithful to it; surely he is unjust, ignorant” (Al-Ahzab:72).
Allah wanted to bestow a trust, but everything refused to accept; however, man accepted. This trust is so precious (of great value) that if man safeguards these trust, he can ascend (rise) to such a station that even angels will not be able to compete with his flight. Every angel’s flight is according to his station, and the flight of angels has established limits. Yet, the human being who safeguards the Divine Trust does not have a limit to his flight. Safeguarding the Divine Trust is possible when man can control lusts, desires of the self, Satanic and selfish wants.
How can man control the self?
Since man’s heart has been given the level of the Throne (Arsh), when man commits a sins, its filthiness falls upon his heart, the Divine Throne. As a result of this filthiness and un-clean-li-ness, instead of becoming Allah’s home, it becomes Satan’s home.
Knowledge is a weapon or a means by which man can control the desires of the self. According to Plato, if man becomes a scholar and becomes aware of Satanic attributes and Divine attributes, i.e. he becomes aware of the harm in Satanic attributes and the benefit in Divine attributes, then man will stop himself from committing sin. The Apostle of Allah was passing by a place where the people had gathered for the Koran. He passed by. Then there happened to be a gathering for supplication (du’a). He passed by. In front of that meeting there was a congregation for the remembrance of Allah (dhikr). He passed by them as well. In front of that was an assembly for knowledge. There the Apostle of Allah sat down and declared thrice, “I was sent to spread knowledge.” It is a saying of the Prophet that where knowledge is being given, and there are people to receive that Islamic knowledge, angels spread their wings for them. Furthermore, when the angels go back they boast that those who were seekers of knowledge sat on our wings.
It is found in tradition, “Whoever does not acquire knowledge of religion is a Bedouin (Aa'rabi) and on the Day of Judgement, Allah will not glance at him.” According to Ayatollah Mazahari, saying Aa'rabi is worse than saying un-believer (kafir). Furthermore, the second part that Allah will not even glance is more terrible than the first part, because the Apostle of Allah says, “O Allah do not leave me to myself even for the flash of an eye (without You being with me).”
It is in tradition that the Perfect Man (Insan-e-Kamil) has three characteristics:
1. Possesses knowledge of religion.
2. Patience in the face of calamities.
3. Moderate (mayani rawi?) not selfish or miserly.
The greatness of everything is accomplished (achieved) through knowledge.
Knowledge transformed village into a city
Surah Ya Sin reveals a strange point,
“And set out to them an example of the people of the town, when the messengers came to it” (Ya Sin: 13).
Here Allah has given the example of a village. The Koran called this place a village; however, when the possessors of knowledge entered that village, then Allah did not refer to it as a village.
“And from the remote part of the city there came a man running” (Ya Seen: 20).
Hence, in the view of Allah, the greatness of a place is not linked to its buildings, but rather with those possessors (owner) of knowledge who live there. If the people of knowledge, or just one superior scholar, live in a small village, then that village in the view of the Koran is a city. On the contrary, if in some big city there is not a single scholar, then that city is equal to a village in the view of the Koran.
Hazrat Ali (peace be upon him) says that this ignorant man passes his time in two extremes, one he may do too much and the other is that he may do too little. In order to become perfect, he will have to eliminate both extremes, in both extreme cases, he involves himself or others in hardship. If man does not follow a scholar, he commits oppression or he passes life under the effects of oppression. An ignorant man acts in order to achieve reward, but ends up committing sin. For example, an ignorant person saw a mosquito sitting on his friend’s face, sucking blood. In order to remove it, he threw a stone at it. Instead of doing a good deed, he performed a bad action. This is the example of an ignorant person.
Sheikh Sadooq narrates that it was asked in an assembly of jurisprudents (mujtahidin) what is the best act in the Night of Great Blessing (Lailatul Qadr), in the latter part of the night? Everyone replied acquiring knowledge (ta’lim). Knowledge is a good way to control the self. If the likeness of a flood is created in the evil self (Nafs-e-Ammara), then even a learned man takes on the likeness of an ass, i.e. knowledge becomes only a weight for him, as stated in the Koran,
“The likeness of those who were charged with the Taurat, then they did not observe it, is as the likeness of the ass bearing books” (Al-Jummah: 5).
A True Scholar and Anger
This is the story of a scholar. At prayer time poor Sayed came and asked that scholar for some money. Unfortunately, he did not have any money. Disappointed, the beggar spat upon the scholar’s face. The scholar arose and spread his garment before the gathering. He said, “Whoever respects me should also respect my beard as much and should give some money.” Everyone gave money, and, while giving that money to the poor descendant of the Prophet, the scholar said, “Forgive me, I angered you.” The whole gathering was shocked at this act and asked the reason that, although this descendant of the Prophet disrespected you, you did not become angry, gave money to the descendant of the Prophet, and even asked forgiveness. He replied that for forty years I have not even performed discouraged acts.
Through means of inner strength, man can control the evil self (Nafs-e-Ammara). Allah describes this power in the Koran,
“Nay! I swear by the day of resurrection.
Nay! I swear by the self-accusing soul”
(Al-Qiyamah: 1-2).
Here Allah swears by the self-accusing soul (Nafs-e-Lawwama), informing man of an inner strength. The self-accusing soul exists within every human being. Man can control himself from sins as a result of the self-accusing soul. However, he cannot benefit from any power until he recognizes it. Moreover, this inner strength is useless for man unless, along with recognition, he also protects and develops this power.
What is the Self-Accusing Soul?
It is present in the nature of all human beings, so that after bad deeds and after oppression, they regret it. This regret is due to the blame and rebuke of the self-accusing soul. For example, the pilot who dropped the atom bomb on Hiroshima could not sleep for several nights. The voice of a power was coming from within him that you are the one who has murdered thousands of human beings. America treated him with great honour and respect, bestowing immense (great) wealth upon him. Nevertheless, he was restless for several nights until he finally went crazy. This restlessness is due to the blame and rebuke of the self-accusing soul. Many other similar incidents prove that the self-accusing soul is a superior blessing of Allah which desires to keep us on the Right Path, on condition that we safeguard this blessing. In ordinary circumstances, the self-accusing soul can stop man; however, in stormy condition, it cannot be effective. For instance, the scientist who made the atom bomb did not agree that the instructions (on how to make the atom bomb) should be released to the world, but he was tempted by such an evil greed for wealth and fame. The desires for wealth and fame overcame him like a storm, muting (silencing) the voice of the self-accusing soul. Thus, heartfelt faith is the only thing by which man can control himself from sin, even in the stormy condition. Yet, how will we create heartfelt faith? The Koran declares,
“And serve your Lord until there comes to you that which is certain” (Al-Hijr: 99).
“Whoever does good whether male or female and he is a believer” (An-Nahl: 97).
If man desires that his heart be the Throne of Allah, then he should establish a strong connection by means of worship of Allah. In order to achieve faith, acquiring three things is essential:
1. Acting upon the evident (zahiri)
Islamic laws
2. Saving oneself from sins
3. Performing recommended deeds
Ayatollah Muhammad Tabatabai writes in Tafseer-e- al-Mizan that Hazrat Yusuf had twenty-two agents (amil) by which he could have sinned. Burhan means the Lord of heartfelt faith. The Koran says,
“And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord; thus (it was) that We might turn away from him evil and indecency, surely he was one of Our sincere servants” (Yusuf:24).
Perfecting the intellect is a means by which the evil self can be controlled.
What is Intellect (aql)?
The thinking is the fruit of wisdom. A pondering person is a wise person. Imam Sadiq (peace be upon him) says that the difference between an intelligent and a foolish person is that an intelligent person first thinks, then speaks. Similarly, in the field of action he first thinks, then acts. However, the foolish person does the opposite (first he acts, and then he thinks). Hazrat Ali (peace be upon him) states, that a perfect man is he who performs an action after always considering toward what his intellect commends him. It has repeatedly been stated in the Holy Koran,
“Most surely there are signs in this for a people who understand.” (Ar-Ra’d:4).
Similarly, there are many verses for “the people who reflect.” Thus, there are signs in this (Koran) for a people who reflect.
Imam Sadiq (peace be upon him) was asked about the intellect. He said, “The intellect is that by which man can become Allah’s servant and through which he can attain the Heavens.”
Those who go to Hell are the greatest fools and the most stupid persons, no matter how intelligent they were in the world. Being wealthy, a politician, or deceiving people by tricking or misleading them is not intelligence; these people are only fooling themselves. Apparently they are rich, famous, and powerful, but in reality, this is the lowest and most disgraceful station of Hell. The Holy Koran states about those in Hell,
“And they shall say: Had we but listened or pondered, we should not have been among the inmates of the burning fire” (Al-Mulk: 10).
(Rejection of anything or place without reason is worship of the self). The Koran also states this, that rejecting any being without reason or proof means making yourself opposing Allah.
Following (taqlid) Knowledge
or Following Ignoranc
“Those who listen to the word, then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding” (Az-Zumar:18).
The station of those who do not listen is Hell. Because of jealousy man may refuse to hear the truth; this characteristic is vile and satanic. Whatever action is followed without thinking and without consulting the intellect is an action of the unbelievers.
“Surely we found our fathers on a course, and surely we are followers of their footsteps” (Az-Zukhruf: 23).
Without thinking, following anything, e.g. imitating the West, adhering (sticks, cling) to customs, blind following, imitating fashion, is against the intellect. Therefore, there are two types of Following (taqlid):
1. Following knowledge and the scholar.
2. Following ignorance and the ignorant person.
If an ignorant person follows a knowledgeable person, then this is truly according to the intellect. For example, to build a house, follow an engineer who is knowledgeable in this skill. If you become ill, then follow a doctor in the matter of which medicine to take. Similarly, in the matter of religion, following (taqlid) of a jurisprudent who fulfils all the conditions is totally according to the intellect. Moreover, following all of those customs that are performed during weddings and other occasions is the following of ignorance. The one who acts upon this following is following the tradition of the unbelievers instead of following the tradition (Sunnah) of the Prophets.
The Fruit of the Intellect is
Reflection (fikr)
The fruit of the intellect is reflection and its food is knowledge. Its occupation is achieving the superior station of the pleasure of Allah. Man will achieve the elevated station of pleasure of Allah according to how intelligent he is. In many places the Holy Koran has described the importance of the intellect and the intelligent person. Nevertheless, if there was not any other verse about the significance of the intellect, this verse is enough to describe the importance of knowledge,
“Thus do We make the communications distinct for a people who understand” (Ar-Rum:28).
The one who understands the real meaning of the Holy Koran truly possesses intelligence. In Usool-e-Kafi, thirty traditions have been narrated about the excellence of intelligence. Allah swears by His Honour and Grace, “I have not created anything better than the intellect.”
Imam Musa bin Ja’far (peace be upon him) states, “Allah has established two proofs for man; one is the outward proof, which is the Prophets, and the other is the hidden proof, which is the intellect.”
Imam Ja’far Sadiq (peace be upon him) states that woe to the nation who does not try not to perfect the intellect. Knowledge is a means to perfect the intellect. The intellect receives happiness and enjoyment from scholarly gatherings, but gatherings of disobedience to Allah, performing forbidden acts, worshipping the self, national- ism, worshipping idols, and sectarianism (being of one sect) injures the intellect. When man’s intellect is perfected (completed), and then this intelligence arouses (stirs up) the nature of the perfect man. Because the nature of all human beings is upon Islam, when the nature is awakened, man becomes a believer and a pious person. He begins to understand what is temporary and what is eternal; he sacrifices temporary things for everlasting things. In ordinary circumstances man can control satanic desires through means of the intellect. However, when the evil self assumes a stormy state then even the intellect will be subdued (bought under control) and conquered (overcame). Therefore, faith is necessary to always control Satanic desires.
The Two Types of Faith
One type of faith is related to the intellect. For example, with reason and proof you established your point and the listener adopted faith. However, this intellectual faith is not powerful enough to control the self when it is flooded by storms. The second type is heartfelt faith or certain faith, meaning that faith which enters the heart. For example, man believes in the Day of Judgement; nevertheless, he commits sins. Man’s intellect says that you have to die, but still he does not prepare for his grave. This is due to having intellectual and knowledgeable faith, but not heartfelt faith or the faith of certainty and truth. Man can attain heartfelt faith only when he reaches the state of certainty (undoubted facts). The state of certainty is only created by action. Besides obligatory deeds, one should give great importance to recommended acts. Further- more, besides just refraining from forbidden deeds, one should also refrain from discouraged actions.
“A believer is strong like a mountain.” Sexual lust, desire for wealth, desire for fame, lust for power, or any other desire no matter however strong a stormy state it adopts cannot move a believer and cannot ruin his faith.
The First Agent (amil) to Control the
Self: Enjoining Good (Amr bil Ma’ruf)
An effective agent for controlling the self is enjoining good (amr bil ma’ruf). It is in the Koran,
“Why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?” (Al-Tawba: 122).
The Koran has established the enjoining of good as the foundation of the relationship between believers,
“And (as for) the believing men and the believing women, they are guardians of each other; they enjoin good and forbid evil” (Al-Tawba: 71).
Believers are friends of each other and the foundation of this friendship is the enjoining of good. Man should try to make as many friends like this as possible those who enjoin (command) him to do good and those who criticize him. Hence, Imam Ja’far Sadiq (peace be upon him) says, “The best gift of a believer for a believer is to make him aware of his defect or fault.” Unfortunately, in today’s society enjoining good is almost non-existent. If someone criticizes us and mentions our faults, then we should be grateful to him. The effects of a life full of hypocrisy and flattery (insincere) will exist in the society in which commanding of good is not practiced. Wherever it may be that man lives, he should find some individuals who can rectify (correct) him.
The words of tradition are, “A believer is a mirror for a believer.” Abandoning the enjoining of good, results in much loss in this world and the Hereafter. The greatest worldly loss and punishment is the character’s going from evil to worse, the increase of the hardness of the heart, and becoming deprived of spiritual pleasures. According to tradition, the nation of Hazrat Shuayb comprised (composed) of 100,000 people. Among them 60,000 were good and 40,000 were evil. The good people did not order them to do good things and neither did they prevent them from doing evil. Thus, because of not enjoining good, Allah inflicted (applied) punishment upon the whole nation. The first stage of enjoining good is to criticize with the tongue. If the person is not affected by oral criticism (fault finding), then cut off relations with him.
Some individuals rejected the Prophet’s enjoining of good in the Battle of Tabuk. Hence, they did not participate in the battle, even though the Apostle of Allah repeatedly orally advised them. When oral advice failed to be effective, the Apostle of Allah ordered that all the Muslims even the wives and children should even cut relations with them (those individuals who did not go to war). The result was that those individuals became heedful (careful) and went in the wilderness to repent (regret) and lament (mourn). Allah accepted their repentance and this verse was revealed,
“And to the three who were left behind, until the earth became strait to them notwithstanding its spaciousness and their souls were also straitened to them; and they knew it for certain that there was no refuge from Allah but in Him; then He turned to them (mercifully) that they might turn (to Him); surely Allah is the Oft-returning (to mercy), the Merciful” (Al-Tawba: 118).
The Second Agent to Control the
Self: Enforcing the Law of Allah
"O you who believe! be not like those who spoke evil things of Musa, but Allah cleared him of what they said, and he was worthy of regard with Allah."(Al-Ahzab: 70)
“O you who believe! Be careful of (your duty to) Allah” ( Al-Hashr: 18).
How can man control the self which leads man toward disobedience of Allah? In order to control sin, there is the law. If the Divine Law is enforced in a place, then, because of it, man becomes safe from many sins. This is the best act in for foreign or public reasons. That is why all the Prophets endeavoured (tried) to manifest (easily understood) Allah’s law on earth. Due to Divine Law, society is saved from thousands of sins. The fear of the law, however, can save man from sin to a limit. If man thinks that he will not be arrested by the law if he commits a sin, then man sins. Moreover, if the self becomes over-flooded, then man does not even heed the law of the world. Thus, it is clear that heartfelt faith is the only thing that can save man from sin in every place and condition. Action, intellect, law, and the self-accusing soul can only save man from sin up to a limit. Only heartfelt faith can completely protect man from sin in every condition and every state. That is why Imam Sajad (peace be upon him) instructs us in his supplication,
“O Allah I ask You for manifest faith of the heart.”
He did not say grant me intellectual faith. Now, what is faith of the heart? Heartfelt faith is a divine light that Allah reveals to the heart of His faithful servants. This faith is not attained by just knowledge; even if man becomes a great scholar, he will not (automatically) achieve heartfelt faith. Knowledge increases intellect- ual faith, not heartfelt (genuine) faith. Good deeds increase heartfelt faith. The way to attain heartfelt faith is that however much more man’s relation with Allah, the Most High, will be, that much more will be his heartfelt faith. Man creates a connection with Allah by means of worship. The Midnight Prayer, service of creation, love of Allah and love of
Ahlul Bait (People of the House) . The love Ahlul Bait is a great source of controlling oneself, purifying oneself and attaining genuine faith.
The Third Agent to Control the
Self: Proper Upbringing (tarbeeyat)
An external cause (khariji sabab) is proper upbringing. If man is correctly brought up from childhood, then this upbringing can be helpful in saving man from sin, but only up to a limit. The history of Islam bears witness to numerous individuals whose parents were evil and corrupt (fasiq o fajir), but, because of proper upbringing, their children became believing and pious persons. For example, when Yazid’s son Mu’awiyah sat upon the throne, he called his forefathers (ancestors) oppressors. He rejected the government and said that the right of this government belongs to the Ahlul Bait. When Bani Umayyah investigated how a person whose father was Yazid and whose grandfather was Mu’awiyah could be a lover of the Ahlul Bait, it was found that a believing teacher had trained him. Because of him, he became a lover of the Ahlul Bait. Similarly, Umar bin Abdul Aziz had the cursing upon Hazrat Ali (peace be upon him) stopped. (Umar bin) Abdul Aziz himself says that one day before my teacher I spoke badly about Hazrat Ali (peace be upon him). The teacher replied that in the Koran a lot has been said about Hazrat Ali. Furthermore, every father desires to marry his daughter to a noble person; Na'ozbillah, if Hazrat Ali (peace be upon him) was bad, then why would the Apostle of Allah marry his daughter to Hazrat Ali (peace be upon him)? This is proof that Hazrat Ali (peace be upon him ) was the best person in the universe. Here also the matter arises that proper upbringing can save man from sin; however, when the self is over-flooded, whether by wealth or greed for power, then proper upbringing also becomes useless. Therefore, only heartfelt faith can emancipate (liberate) man from sins.
The Result of all of the acts of
worship in Islam is Heartfelt
Faith (Iman-e-Qalbi)
Thus, the purpose of all the acts of worship Islam has prescribed is to attain heartfelt faith. As the Koran declares,
“And serve your Lord until there comes to you that which is certain” (Al-Hijr:99).
Certainty can only be achieved through worship, and certainty is related to the heart. Therefore, in order to attain heartfelt faith, man should pay as much attention as possible to recommended (suggested) acts. Among recommended deeds, there are some recommended deeds that not only strengthen man’s connection with Allah, but also erase past sins. As the Koran declares,
“And keep up prayer in the two parts of the day and in the first hours of the night; surely good deeds take away evil deeds; this is a reminder to the mindful” (Hud: 114).
Hence, some good deeds wipe out the effects of sins. The Koran again states,
“Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed” (Al-Isra: 78).
In this verse the importance of the Dawn Prayer is described; commentators (announ-cers) say that this may mean that the lesson and all the special characteristics present in the other four prayers (Noon, Afternoon, Evening, and Night) are found in the Dawn Prayer. It is again stated in this chapter,
“And during a part of the night, pray Tahajjud [Midnight Prayer] beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory” (Al-Isra: 79).
This verse describes the significance of the Midnight Prayer. The Midnight Prayer itself is a recommended act. Secondly, in Namaz-e-Witr, saying “I seek Allah’s forgiveness” (astaghfirullah) seventy times or saying “forgiveness” (al-afwa) is the cause for erasing past sins. Thus, scholars of ethics give utmost importance to the Midnight Prayer for (the achievement of) heartfelt faith.
The second lesson in the Midnight Prayer is of service and sacrifice, because in Namaz-e-Witr one is commanded to pray for twenty alive and twenty dead believers. Thus, man gets up in the middle of the night and disturbs his sleep to pray for others, because Allah has made service of creation the best act. Thirdly, access (Tawwassul) of Muhammad and the Progeny of Muhammad (peace be upon them) is a means to heartfelt faith.
source : Seeker of Solace /Professor J.A.
