Means knowledge and action

هُوَ الَّذِي بَعَثَ فِي الْأُمِّيِّينَ رَسُولًا مِّنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ

“He it is Who raised among the inhabitants of Mecca an Apostle from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom, although they were before certainly in clear error.”

(Surah Juma 62:2)

Quranic verses like the one quoted above and traditions of Ahle Bayt (a.s.) show that the primary aim of sending the Prophets was to teach and train the people and to purify them.

These two things themselves have a special aim. Training and purification of self is indispensable to the perfection of humanity. They are so closely related to each other that they cannot be separated. Both of them are required to achieve the perfection of human beings. Without them the perfection will not be reached by humanity. If this were not true the Almighty Allah would not have made the aim His Prophets as such.

Training and self-purification means knowledge and action.

1) Training: Training denotes the missionary programme sent by Allah and related to Him. “and teaches them the Book and the Wisdom.” This portion of the ayat shows that training is related to two things, “Book” and “Wisdom” actually both are one and the same. “Book” means the knowledge of the Holy Quran. And wisdom denotes the secret of the creation of the Universe. In other words “Book” is the codification of religious law and the truths connected with the creation of the universe is related obligation. For example the almighty has created the universe. Now this fact is not a religious command. Therefore, one who intends to acquire perfection and righteousness must strive for Quranic knowledge. One should study it and act upon it. The verses regarding the oneness of Allah, His names attributes and Divine acts must be studided with concentration and though this exercise we must strengthen our basic beliefs. We must also pay attention to the laws of shariat. We must perform wajib acts and shun haraam ones. We must also ponder on the verses with regard to Qiyamat. Through these verses each one of us must create a longing for paradise and a fear of Hell. In this way a man is gradually persuaded to perform good deeds and distants himself from evil deeds.

There are many ayats of the Quran concerning wisdom and which cannot be understood by the five senses of man. A study of these verses indeed tells man regarding his origin and his destination. What is the aim behind the creation of man and other creatures? And why they subsequently leave the world. What is the purpose of designing and devising the long caravan of creatures and created things? The reply to the questions is the foundation of Quran.

Knowledge sans actions or a fruitless Branch

2) Purification: The second aspect or component of the mission of the Prophets is to purify men from evil behaviour and spiritual defects. In other words, results have to be achieved both in the matter of belief as well as deeds. Knowledge and belief and good deeds together make the soul pure of bad morals and evil. They purify the soul. Faith is a field and action is the seed. Even if the best quality seeds are sowed in a barren land and watered too, there will be no results. Not only this, even the seeds will be wasted. The soil and the seeds must be compatible for maximum benefit. Similarly if the soil is fertile but it is not sowed with seeds, it will not be able to put forth any vegetation or fruits. The fruit of knowledge and deeds is the reform of soul and purification of soul from dirt. The actual aim of knowledge and deed is purification of soul.

If the causes of disease are not removed from the body the disease will worsen instead of being cured. This the actual import of the Quranic ayats. Regarding the hypocrites, it says:

فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً وَلَهُم عَذَابٌ أَلِيمٌ بِمَا كَانُوا يَكْذِبُونَ

“There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they lied.”

(Surah Baqarah 2:10)

In the same way Allah says,

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ وَلاَ يَزِيدُ الظَّالِمِينَ إَلاَّ خَسَارًا

“And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.”

(Surah Bani Israel 17:82)

Body and Soul

Thus we come to know that the teaching of Quran is related to two things, wisdom and self-purification. And wisdom denotes the secrets of creation and belief of the affairs related to the hereafter. In other words wisdom is the recognition of truth and self-purification is related to halaal and haraam. Beliefs and actions both are the result of Quranic teachings. And the combined result of both of them is self-purification. Self-purification also has two stages. The first stage is outward and apparent purification and the second is internal and hidden purification. In order to purify the soul and to obtain the proper results of beliefs and actions, it is necessary to remove the obstacles. All those things that nullify the effects of beliefs and actions must be cleared. The apparent self-purification is achieved through cleansing the organs and limbs and by worship and obedience. That is, the physical body is involved in this stage. And the internal purification is related to the absolute cleansing of the soul.

Sins related to the body and soul

Self-purification through organs and limbs denotes keeping away from Greater sins. Unless and until one avoids the Greater sins one should not have the assurance that his deeds will be accepted.

The Holy Quran has clearly mentioned.

إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ

“Allah only accepts from those who guard (against evil).”

(Surah Maidah 5:27)

Also, the Almighty Allah has made self-purification the path for achieving guidance and righteousness. Allah says,

الَّذِينَ آمَنُواْ وَلَمْ يَلْبِسُواْ إِيمَانَهُم بِظُلْمٍ أُوْلَـئِكَ لَهُمُ الأَمْنُ وَهُم مُّهْتَدُونَ

“Those who believe and do not mix up their faith with iniquity, those are they who shall have the security and they are those who go aright.”

(Surah Anam 6:82)

Anything that is beyond the limits of injustice and away from the straight path is injustice. Thus no one must have any trait that is evil according to reason or that which the shariah prohibits. If one is apparently a “believer” but has one of those evil traits his “belief” will not serve any purpose. Because he  mixed up his faith with some sort of injustice.

At another place, Allah says,

وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

“And whoever is preserved from the niggardliness of his soul, these it is that are the successful ones.”

(Surah Hashr 59:9)

Thus it means that if someone is, God forbid, a miser, he is away from salvation even though he might be a believer. This very fact has been mentioned in the traditional reports: “A miserly believer is nearer to the fire of hell than a generous infidel.” This tells us that till the time we remove each and every evil trait from our character we cannot become perfect human beings and would not be able to achieve real salvation.

Duty of the religious Scholars

The successors of the prophets (a.s.) should continue the programme of teachings and self-purification. During the ghaibat (occultation) of Imam-e-Zamana (a.s.) this important duty rests on the independent Mujtahids and just jurists. Quranic ayats and traditions inform us that education and self-purification required two necessary conditions. First of them is Ijtehad and the other is justice. The concerned ayat says,

وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

“And it does not beseem the believers that they should go forth all together; 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?”

(Surah Taubah 9:122)

In the same way a tradition says,

“It is incumbent for the people to obey the Mujtahid, who controls his self, who guards his religion, opposes his carnal desires and obeys the commands of his master.”

On the basis of this, the leader and guide must have achieved the limits of belief in foundations of faith and should have reached perfection on it. So that he makes the people gain recognition (marefat) and make their beliefs firms. In the same way he should be well grounded with the laws of religion so that he can advise the people of their duties and prohibitions. He must also be purified of immoral qualities so that he can serve as an example of perfect morals. Also that people may benefit from hi words and behaviour.

Compilation of Gunahane Kabeera (Greater sins) – An important step

Thus the first duty of the scholars is to make people aware of halaal and haraam. This is a very important task. But so far we don’t have any comprehensive book in Persion that deals with the Greater sins in detail, so that the general public may have access to it. This great tawfeeq had been in the fortune of Ayatuallah Dastghaib Shirazi. After devoting a number of years the Ayatullah has completed the magnum opus named Gunahane Kabira (Greater sins). Eager and truth perceiving public has accorded a great welcome to this book. Thousands of copies of this book have been published in two editions. A new deluxe edition is planned for the future.

Qalbe Saleem and Gunahane Kabira

Fortunately the aim of the respected author is to guide the people and to help in the purification of their souls. After the completion of Gunahane Kabira he was busy in writing a book that deals with the sins of the heart, that being the second important stage of religious guidance. Actually the book, Qalbe Saleem is the sequel to Gunahane Kabira. The correction of topics and arrangement of the subject matter has been entrusted to me. By the Grace of Allah, the book has been completed and published in a good format.

Responsibility of the Respected Readers

I consider it my duty to remind that those who are interested in such material have an important responsibility. They must propagate this book among their family and friend circles and help in propagation of religion. They can fulfill the duty that is made obligatory on them by religion and conscience. It is the best method of Amr bil maroof and Nahy Anil Munkar. I also thank all those who have cooperated in preparation and publication of these books. I hope they will continue to extend their help and encourage writers and publishers.

Sayyid Muhammad Hashim Dastghaib.Tehran 1^st Zilqaad 1392 A.H. 8 December 1972 A.D.

English Translation:

Sayed Athar Husain S.H. Rizvi

M.A. (English), M.A. (Persian),

M.A. (Islamic Studies)

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

The day on which property will not avail, nor sons. Except him who comes to Allah with a heart free (from evil).

(Surah Shu’ra 26:88-89)

Introduction

Sin of the Heart

Human beings are made up of a physical body and a soul. Everyone has a visible existence and an invisible entity. Also, man is either righteous or evil-minded. Whether righteous or evil, the character of man consists of two aspects. One aspect of his character becomes visible through his physical body. For example a person prays salat, keeps fast, performs Hajj or gives charity. Or he may be involved in sinful activities like drinking, gambling and fornication etc. All these types of deeds are performed and become apparent through his physical body. Another aspect of human character is connected with his inner dimensions and thoughts. For example, belief (Eimaan), love, fear, hope, satisfaction or for example, belief (Eimaan), love, fear, hope, satisfaction or for example, disbelief (kufr), hypocrisy, hatred, pride. All these aspects become apparent only when a person wants to make them apparent.

Evil deeds is related to physical body are also prohibited by Almighty Allah. It is obligatory for every person to be aware of all such evils and to refrain from them. IN the same way evils of the heart are also sinful and Allah Almighty ha commanded us to shun them. We must be cognizant of evils of thoughts and heart also. We must also refrain from such deeds and try our best to keep our hearts free from such sins.

Quran and the sins of the heart

The Almighty has warned against sinful thoughts in a number of places in the Quran. For example, in Surah Baqarah Allah says:

يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ وَاللّهُ غَفُورٌ حَلِيمٌ

But He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.

(Surah Baqarah 2:225)

In the same chapter a person who hides testimony is referred to as a sinner of the heart. The Quran says:

وَلاَ تَكْتُمُواْ الشَّهَادَةَ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ

And do not conceal testimony, and whoever conceals it, his heart is surely sinful.

(Surah Baqarah 2:283)

Also:

وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ

And whether you manifest what is in your minds or hide it, Allah will call you to account according to it.

(Surah Baqarah 2:284)

Similarly, in Surah Bani Israel, the divine words say,

إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً

Surely the hearing and the sight and the heart, all of these, shall be questioned about that.

(Surah Bani Israel 17:36)

It means that the eyes will be questioned for what they have beheld, the ears for whatever they hard and the heart for all the thoughts it harboured. Furthermore, in Surah Nur, Allah states:

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter; and Allah knows, while you do not know.

(Surah Nur 24:19)

This Ayat has refrain us from desiring that evil may befall the people of belief (Muslims). It is a sin of the heart and earns a terrible chastisement. In the same way Allah says in Surah Anaam:

وَذَرُواْ ظَاهِرَ الإِثْمِ وَبَاطِنَهُ

And abandon open and secret sin.

(Surah Anaam 6:120)

Some commentators of the Holy Quran have mentioned that apparent sins are those that are related to the physical being and hidden evils are perpetrated in ones heart.

Thus, whenever evils and sins are discussed in Quranic verses and traditions, the sins of the heart are also included.

Sin of the Heart or inner disease

The evils of the heart are compared to disease of the heart in a number of places in the Quran:

فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللّهُ مَرَضاً

There is a disease in their hearts, so Allah added to their disease.

(Surah Baqarah 2:10)

The above verse is speaking about the hypocrites.

Paradise is the abode of only those who possess a perfect heart

When a heart is clean and purified from all sorts of sins and evils, it is known as the “perfect heart” or in other words the correct or whole heart; a healthy heart. It is supposed to be the basis of righteousness. The verse of Surah Shu’ra says:

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُون إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍَ

The day on which property will not avail, nor sons. Except him who comes to Allah with a heart free (from evil).

(Surah Shu’ra 26:88-89)

Like wealth, all the worldly things are not beneficial in each and every circumstance. They are beneficial in each and every circumstance. They are useful only in some few situations. For example, wealth profits us only during our lifetime. But after death what we require is a perfect and sinless heart. Without such a heart we cannot gain anything. One of the names of Paradise is “The abode of peace”

(Darus Salaam).

لَهُمْ دَارُ السَّلاَمِ عِندَ رَبِّهِمْ

They shall have the abode of peace with their Lord.

(Surah Anaam 6:127)

However, the exegesis of Quran mentions that Darus Salaam means the abode of those who shall be safe from every kind of disease and affliction. Consequently, those who are afflicted with the maladies of sins will have to remain in the infirmary of hell till they are cured of every affliction and regain spiritual health. Only after undergoing this process can they qualify to enter Paradise. But there are some diseases that are incurable. Like disbelief, hypocrisy, enmity with Allah and holy personalities. People afflicted with such diseases have to remain in hell forever.

What is the disease of the heart?

Just as the physical body is healthy and diseased in the same way heart is also healthy or sick. Physical health implies that all the organs work perfectly for the purpose they have been created for. The contrary to this implies physical disease. That is, when the organs do not perform their duty properly and when their speciality and capability is no more it is said that the body is sick. This results in discomfort and life becomes difficult. In the same way a healthy heart is the one that possesses all the human qualities and emotions. It should have absolute and correct recognition (Ma’arif) and it must be restful as far as the divine truths and beliefs are concerned. And it must be pure from all evil and animal feelings.

Refusal, doubt, jealousy, malice, miserliness, unsuitable friendship or enmity and in the same way, needless fear or hope etc are different types of heart sicknesses. These diseases shall be discussed in detail in this book. All these ailments are against the nature on which man is created. This nature is known as Fitrat-e-Awaliya (The First Nature).

Hazrat Ameerul Mo-mineen Ali (a.s.) says,

“The Human body has six conditions: Health or sickness, death or life, sleep or wakefulness. In the same way the human soul also has these conditions. The life of the soul is its knowledge and ignorance is its death. The sickness of soul is it being involved in doubts and its health is firm belief. The stupor of the soul is that it is heedless while wakefulness is its awareness.

(Beharul Anwaar Vol. 14 Pg.398)

Ali (a.s.) also says in Nahjul Balagha,

“Beware! One of the calamities is hunger. And worst than that is physical sickness. More terrible than physical malady is the sickness of heart. And beware! One of the bounties is wealth. And between than wealth is physical health. More preferable than physical health is the piety of the heart.” This implies that the heart must be purified from all kinds of dirt and sins.

Harmful effects of the diseases of the Heart

When a particular par of the body is sick the whole body is under terrible pain and life becomes difficult. Similarly when one is afflicted with a heart malady one feels remorse in his worldly life also. He continues in the affliction even after his death, about whom the Shariah has informed in advance. Life becomes so difficult due to spiritual maladies that life becomes difficult and sometimes he is even mentally prepared to commit suicide.

The above discussion shows that the incidence of suicide especially among the youth that is on the increase day by day is a consequence of these spiritual diseases. The best prevention is to keep the heart pure from defects. How this can be achieved shall be explained in this book.

For example when we have a toothache we do not feel happy with anything. All the pleasures are tasteless in such a condition and life becomes unbearable. In the same way ignorance, malice, pride, jealousy, arrogance, vanity and all other spiritual maladies have similar effect. Like the jealous person who is always fill with remorse. Anger tortures the person himself. So much so that he even loses sleep. He is ever burning within by seeing that another person has obtained a particular status. He is ever waiting for the time when that person is again deprived of the bounty. This happens quite often that a jealous person fails to recognize his wishes and dies in the fire of jealousy.

Science and research has established that psychological disorders affect the physical body and result in physical maladies. Heartache and diseases also affect the organs. The human body is affected by it and the organs fail to perform their designated functions. Rather, the effect of every disease is the same.

The cause of the sins committed by Physical body is the disease of the Heart

Heart is the ruler of the Kingdom called human body. The tongue moves in compliance with the commands of the heart. Similarly all the voluntary actions are related to the heart. Obviously, when the heart is sick and uncontrollable, the words and deeds of the person are in complete disorder. He will perform improper actions and utter rubbish. And his actions shall be against human nature. They shall be diverged from humanity and path of religion. Thus whatever sins is committed by a person it is due to the effect of the disease of his heart. Therefore, reason dictates and religion commands us to make every effort to cure the disease of our heart. We must care more for the well being of our heart.

When heart is in a bad shape the body is too affected. The army commits injustice when the king is a weakling.

(Persian Couplet)

Ameerul Mo-mineen hazrat Ali (a.s.) says,

“People of Ma’refat (recognition) see that the worldly people are more concerned about physical death. While more serious is the death of their hearts within their living bodies.”

(Nahjul Balagha. Sermon no.259)

Physical death deprives the person of a few days of worldly pleasures. Those pleasures had also been accompanied by thousands of discomforts. However, the death of the heart and conscience deprives one of righteousness forever. The pure eternal pleasures turn their back towards him. And man cannot spend a purified life of a human being, whether in this world or in the Hereafter.

Therefore we must not take lightly, the Spiritual maladies and must be careless with regard to their cure. Us as carelessness is unsuitable with physical diseases in the same way reason dictates that we pay utmost attention to the maladies of such ailments, because they are more dangerous. Physical diseases can lead to death while spiritual diseases make one afflicted with eternal degradation.

Depravity of the Society

Different types of evils are increasing day by day in the society. Thinking upon the root cause of this we realize that all the corruption, depravity and crimes are due to a type of psychological disease. And the same psychological disease or weakness instigates man to commit inhuman acts. Every type of unrests, minders, robberies, unbridled passion, sensuality, drinking, drugs, destruction of family life, divorces, hard-heartedness, anger, suicide etc are due to one or the other kind of psychological disorders. In other words it is due to the lack of human feelings. It is the responsibility of the governments to take concrete steps for the psychological health of its subjects. Today psychological cure is more important then physical health. Sophisticated hospitals, clinics and medical colleges are established for physical aliments. Huge pharmaceutical companies are built to produce medicines. Numerous research labs are engaged in discovering new medicines. All of then aim to seek the cure of human sufferings. They are very much the need of the hour. But why are we oblivious of the psychological and spiritual ills?

Man is always caught in the trap of psychological diseases and in this same condition reaches the jaws of death. Why do people not take any step to save humanity from perdition? Rather, they act in the opposite way. Knowingly or unknowingly various propagandas are being carried out to destroy psychological health. Efforts are made to kill humanity and morals and to trap the human society in the quagmire of sensuality, unbridled passion and wantonness.

Jealousy – An Example

Newspapers had mentioned a report that doctors of Switzerland have instituted a committee to find the cure of jealousy. This shows that the doctors consider jealousy as an ordinary disease that is harmful for human beings. Just as they are in search of new cures for T.B. and cancer is the same way they strive to arrive at a cure for jealousy.

We do not know, how and through which method these doctors have begun their research. Whether they shall be successful in their endeavour or not? Anyway a dignified thought process has been initiated and this alone is a cause for hope. People all aware of this disease called jealousy since times immemorial, but they have not been able to find the cure for it. They are unaware of the medicine that can cure this disease and which has destroyed families and made family life a hell. So much so that except for Islam even the other religious have nothing to offer against this terrible malady. Ethical and moral schools are also ineffective. Humanity is continuously burning in this fire of conscience. Jealousy has taken hold of its victims like an evil spirit. We believe that jealousy is worse then cancer. Within a year cancer kills hundreds of people, but jealousy can destroy millions of people in a second. Most of the historical battles originated in jealousy. Alexender has the quality of an crocodile. He used to look upon his contemporary kingdoms with jealous eye. He had also invaded Iran. One of the factors that instigated him was jealousy.

It is said that he set the throne of Jamshed of fire. And this fire reached upto the door and walls of the palace. Alexender witnessed this scene while enjoying wine and in a mixture of anger and joy he was laughing aloud. That is, the flames of jealousy emitted from his mouth. Studies reveal that the fire of jealousy burnt forever in his heart.

The massacre and atrocities committed by Hitler in the Second World War were also rooted in jealousy. According to writer Hitler was a very jealous person. He could not war bear to see someone wearing better clothes than him. He used to be jealous of the person and in some way or the other he destroyed the dress. Hitler is supposed to have said in an interview:

“I cannot bear to become aged and see young people occupying my position.”

An expert of history is of the opinion that the large-scale destruction perpetrated by Hitler was due to jealousy. He used to reduce the flames of his jealousy by such gestures.

(Quoted from the daily Pars, 63/33)

It is good to know that a group of Swiss doctors are paying attention to a psychological disease. However, they should know that the cure of this disease and illnesses like it is beyond human capacity. Only the Almighty Allah is aware of every apparent and hidden thing. If Allah gives tawfeeq it may be possible to derive the cure from the spiritual doctor and heavenly book, that is the Holy Quran. Every type of psychological discase and its cure is mentioned in the Quran.

It is also mentioned in the above report that:

“Religious teachings and laws cannot take effective steps with regard to the cure of jealousy.”

If they mean to say that people have not made an effort to seek the cure from religious teachings it is correct. Otherwise there is no defect or deficiency in the Quranic teachings. Which Muslim has sincerely descried to learn Quranic sciences and act fully upon its laws and in this way obtain the cure of his psychological ills?

Allah will definitely bestow a cure if one acts upon the Quranic teachings in totality after understanding them. The psychological diseases common in Muslims and their decadence is due to the fact that they have turned away from the laws of Quran.

Whatever is there is due to our unregulated and unwieldy body. Otherwise your being was not shorter than anyone’s height.

(Persian couplet)

A Healthy soul and a Healthy Body

We have to follow a set of rules for maintaining physical health. One of the points is that there are some extra parts that must be separated from the Human body. For example the unborn child in its mother’s womb has these extra things that are removed after he is born. Like the covering skin enveloping the whole body, the umbilical card through which it derives nourishment from its mother and the foreskin of his penis that is removed in circumcision. These are the things that can be dangerous to the health if not removed after the child is born.

In the same way there are some additional qualities that accompany the human soul by divine wisdom. They are beneficial to men only under special circumstances. These special occasions has been specified by reason and Shariah. For an example, ignorance, greed, miserliness, injustice, haste and the spirit of confrontation etc. All these are present in man since his inception as confirmed by the Holy Quran:

إِنَّهُ كَانَ ظَلُومًا جَهُولًا

“Surely he is unjust, ignorant.”

(Surah Ahzab 33:72)

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا

“Surely man is created of a hasty temperament.”

(Surah Ma’ary 70:19)

وَمَن يُوقَ شُحَّ نَفْسِهِ فَأُوْلَئِكَ هُمُ الْمُفْلِحُونَ

“And whoever is preserved from the niggardliness of his soul, these it is that are the successful ones.”

(Surah Hashr 59:9)

خُلِقَ الْإِنسَانُ مِنْ عَجَلٍ

“Man is created of haste.”

(Surah Anbiya 21:37)

وَكَانَ الْإِنسَانُ أَكْثَرَ شَيْءٍ جَدَلًا

“And man is most of all given to contention.”

(Surah Kahf 18:54)

In the same way man is described as possessing other evil traits also. He is most thankless (Surah Zukhruf 43:15), Very niggardly (Surah Bani Israel (7:100), very prone to despair (Surah Hud 11:9), very easily frightened (Surah Ma’arj 70:20) very hasty (Surah Bani Israel 17:11). The Holy Quran has also described the infidels to be blind, dumb, deaf and worse than quadrupeds. For example,

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللّهِ الَّذِينَ كَفَرُواْ فَهُمْ لاَ يُؤْمِنُونَ

“Surely the vilest of animals in Allah’s sight are those who disbelieve…”

(Surah Anfal 8:55)

And also,

صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ

“Deaf, dumb (and) blind, so they do not understand.”

(Surah Baqarah 2:171)

The Quran has mentioned many such kinds of spiritual diseases and their cure shall be described in detail in this book Qalbe Saleem. For the time being let us known that these qualities can be put to use only as far as reason and shariat permit. We must strive to bring under control if these qualities exceed these limits.

Like for instance the quality of miserliness is very much present in man. However, it should be restricted only for the circumstances that man abstains from spending a single paisa in illegal acts. He must also not waste money or squander it or spend it in useless things. He must be miserly in spending his life and wealth in any other than those approved by Allah. He should not however prove to be a miser when he has to spend all this in the way of Allah.

“You are given the axe to cut wood not that you hit the people on their heads.”

(Persian Couplet)

Cleanliness of the Body from the food consumed

From the food consumed by human beings a part of it is able to become a part of their body and the rest is ejected in urine and stool. Some food ingredients are responsible for the growth of nails and hair and some get evaporated in the form of sweat. The fats that accumulate in the human body are derived from specific food components and it is deposited on the internal walls sometimes causing difficulty in breathing.

The human body cleans itself continuously so that its well being is assured. We should trim our nails at least once a week. We must also shame the armpits and groin. Use of soap is necessary to remove oil substances one our body otherwise our health shall be in peril.

In the same way our clothes, houses, atmosphere and our food must be free of dirt and contamination.

Spiritual Hygeine is also Necessary

Just as cleanliness is necessary for physical health it is a must to purge the soul of psychological diseases in order to assure its well being. Spiritual diseases cause way wardness and depravity. They deprive man of righteousness. We must try to immunize ourselves against such ailments. To achieve this we must act upon the method recommended by the Holy Quran.

Man becomes so busy in the worldly preoccupations that tend to forgo the remembrance of Allah and the Hereafter. In guest of physical well being and material needs he becomes so much engrossed that he falls into heedlessness and depravity. Such people are few whom Allah praises in the following words,

رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ

“Men whom neither merchandise nor selling diverts from the remembrance of Allah.”

(Surah Nur 24:37)

A number of methods are taught by Quran to avoid heedlessness and the best among them is the five times daily prayer. The Almighty Allah says,

وَأَقِمِ الصَّلَاةَ لِذِكْرِي

“And keep up prayer for My remembrance.”

(Surah Taha 20:14)

Prescription

We must try to ensure that whatever we see, hear or receive through the use of our organs we must assure that they should not be harmful to our soul. But how can we know whether it is harmful or not? Well, the Islamic Shariah has informed us that we must act on a perfect reason and the divine law. We must abstain from every activity that causes spiritual ills. We must perform every action that is beneficial in getting rid of the diseases present in our soul or cause the soul to scale greater heights of perfection.

Materialist man has no spiritual cure

Physical diseases are such that can be perceived and recognized by the five senses of man. The Almighty Allah has provided their curses in this material world itself that man can obtain if he tries well enough or experiments on them. The cases of spiritual diseases are different. The soul itselfs cannot be perceived by man with his five senses. The soul is not a material thing. Thus its diseases too do not have a material base. A layman cannot diagnose these spiritual diseases. It is beyond human capacity to have complete control over the working of the soul. Apart from this no man is aware of the secrets of the soul and the cure for spiritual ills.

The Almighty Allah says regarding this that He has chosen a few persons and gave them the information of these unseen matters. He has appointed them spiritual doctors and the guides of humanity. And Allah appointed the Prophet Muhammad the last Prophet as the chief of all these holy personalities.

The prophets are like the shepherds for the people. They are the guides in every aspect of life. Our Prophet has become the leader of these prophets. He is the first and the last in this affair. The Almighty Allah has bestowed a favour on humanity by sending him.

لَقَدْ مَنَّ اللّهُ عَلَى الْمُؤمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولاً مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ

“Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communications and purifying them, and teaching them the Book and the wisdom.”

(Surah Aale Imran 3:164)

Here the word ‘purifying’ indicates the purging of all types of spiritual diseases from the heart. The details of which are being presented in this book. It is well understood from this verse that the aim of sending prophets is to illuminate the human hearts by the light of wisdom, to purify the soul from very uncleanness and to embellish them with all the great virtues. The Messenger of Allah (s.a.w.s.) himself states.

“I have been sent for the perfection of morals.”

Quran the Message that Bestows life

The Book sent by the Merciful Lord through his exalted Prophet (s.a.) contains natural and spiritual laws, it has the message of life and teachings that enliven the hearts.

The Almighty says,

يَا أَيُّهَا الَّذِينَ آمَنُواْ اسْتَجِيبُواْ لِلّهِ وَلِلرَّسُولِ إِذَا دَعَاكُم لِمَا يُحْيِيكُمْ

“O you who believe! Answer (the call of) Allah and His Apostle when he calls you to that which gives you life”

(Surah Anfal 8:24)

And

أَوَ مَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا

“Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth?”

(Surah Anam 6:122)

O living heart! You do not know who is a dead one! A corpse is one who does not remember Allah!” (Shaykh Sa’adi)

The Holy Quran says,

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً

“Whoever does good whether male or female and he is a believer, We will most certainly make him live a happy life.”

(Surah Nahl 16:97)

The hearts, which are dead due to disbelief and hypocrisy, turn to belief and the real lif if the solid proofs of Quran convince them. Thus it is this Quran, which is a cure for the hidden ailments.

وَشِفَاء لِّمَا فِي الصُّدُورِ

“And a healing for what is in the breasts.”

(Surah Yunus 10:57)

At another place the Quran says,

قُلْ هُوَ لِلَّذِينَ آمَنُوا هُدًى وَشِفَاء

“Say: It is to those who believe a guidance and a healing.”

(Surah Ha Mim 41:44)

And also,

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاء وَرَحْمَةٌ لِّلْمُؤْمِنِينَ

“And We reveal of the Quran that which is a healing and a mercy to the believers.”

(Surah Bani Israel 17:82)

Thus the Holy Quran is the absolute cure. It cures the spiritual diseases of its followers It is a clear mercy too. It bestows its believers with well being, health and fortitude. It teaches them to acquire good morals. It commands them to live peacefully in the society and the obtained its benefits.

Refutation of a wrong Notion

Due to lack of knowledge some people say: “The sins of the heart are such that they are committed in large numbers.” They say that is not possible for human beings to escape them. Therefore it is not our duty to avoid them. That is it is not necessary to avoid them under the law of Shariat. Hence there is no divine chastisement for such things.” Some people also say: “These are only moral teachings and it is not certain whether they are prohibited by Shariah.”

Those who say such things carry a wrong notion:

“The sins of the hart are those improper thoughts that often occur to the people. It is not possible to prevent them from occurring to our minds. Therefore such matters do not fall within the purview of religious obligations and they do not carry divine chastisement.”

However, there is a difference between the “Sin of the heart” and “thoughts.” The sins of the heart are such that one can prevent them from entering ones heart. If they are already present in ones heart they can be removed by the person. The sins of the heart are things that remain in the heart.

For example you see a Muslim man on a wine shop. A thought comes to you that he is an alcoholic and he is there to purchase wine. This thought has entered your heart involuntarily. Now it depends upon you to keep this thought a permanent place in your heart. You begin to think bad of the person and label him a drunkard and a transgressor. Thinking bad about a Muslim is a sin of the heart.

If you desire you can at once realize that it is a satanic instigation. You can justify the circumstances of man. You can say that ‘perhaps he has come for some other important errand’. ‘May be that he I waiting for someone’. You can rid your heart of evil thoughts by finding similar justifications.

Or for example, you see someone having a new possession of bounty. A thought strikes you immediately: why did he get this bounty? If you at once realize that it is a satanic thought and by the light of your faith and knowledge you discard it from your mind there would be no sin on you. Involuntary thoughts are altogether among the forgiven deeds. Whenever a thought like this occurs to you, you must at once say to yourself that, ‘Allah has given him these bounties. It is according to divine wisdom. To object the againsts a divine act is equal to disbelief. Allah is having the power to give a similar or better bounty.’

However, if you give a permanent place to this thought in your heart and wish that the person lost that bounty, you become afflicted with a sin of the heart, namely, jealousy.

Or for example, you have been hurt by a word or action of another person. Now it is possible for you to ignore it, forgive him or to take a suitable revenge. But if instead of this you become inimical to him and you hurt him more than he has harmed you, you shall be involved in the sin of the heart that is known as malice.

Thinking bad of someone, jealousy and malice, as you have seen are such things that find a permanent place in your heart. And it is within your powers to allow them to settle in your heart or not. It is also upto you whether you let them remain in your heart or throw them out. A passing thought even if it is based on disbelief is pardonable because it was involuntary and there is no sin for it.

To be cautious of Satanic whisperings is a sign of belief

It is mentioned in Usoole Kafi that in the time of the Messenger of Allah (s.a.w.s.) the Satan put an evil thought in the heart of a person. He said, “Who has created you?” “Allah”, replied this man. “Who has created Allah?” asked the Satan. This person was very aggrieved and worried due to this thought. He came to the Messenger of Allah (s.a.w.s.) and said, “I am finished!” and then he narrated the details. The Holy Prophet (s.a.w.s.) said,

“By Allah! This is pure belief (Eimaan).”

That is, since he feared divine retribution, it showed that he was cautious of the Satan’s whispering. Therefore it is a proof of belief and actual belief itself.

There are many traditions in Usoole Kafi that imply that there shall be no punishment for unsuitable thoughts. These narrations state that one can avoid evil thoughts by reciting ‘Laa ihaaha illallaah.’ Another tradition mentions a command to recite Allah’s remembrance by saying Aamanna billahe wa rosoolehi wa laa hawla wa laa quwwata illa billaah.

“We believe in Allah and His Messenger and there is no power and might except by Allah.”

Our discussion so far has shown us that the sins of the heart are the things that remain behind in the heart and we have control over them. They are not like passing thoughts. This book shall prove the illegality of each of these sins from the point of view of Shariat.

There is no other way

The cure of the Spiritual diseases and the well being and health of the heart are not such that some person would consider them easy or ignore them. It requires a great effort. One has to fight against the self. Sometimes we have to forgo pleasures. It is not that we disregard those pleasures. Rather, at that time we are sacrificing a lesser pleasure something much higher and pleasurable. All this becomes necessary for a pure human life. In order to reach such heights we have consider difficulty as ease and consider problems to be bounties.

Consider grief as a bounty because the aim has become higher. You are looking at the eye of the hynea around the flock of sheep as if it is a seashell.

A person with a healthy heart spends his life in peace and ease. He achieves the satisfaction of his Lord. The worldly grief is compensated by spiritual delights. When a person with a peaceful heart departs from this world he begins a life that is absolutely restful and filled with pleasures. He is offered such bounties as the eye has never seen, the ear never heard and no one has even imagined them. He achieves a real kingdom. Whatever he desires is at once presented to him.

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

“And when you see there, you shall see blessings and a great kingdom.”

(Surah Dahr 76:20)

An Astounding Fact

How surprising that man goes to great lengths to assure his physical health and well being. He spends a great part of his wealth on it and even takes bitter medicines and gets himself operated. But he does nothing for the well being of his heart. He pays no heed to the cure of his spiritual diseases. The matter of spiritual health is much more important than physical health. But man makes no effort to get this cure. He ignores the advice of Allah and the Prophet (s.a.) regarding these internal ailments. He is completely heedless. Whatever worldly discomforts he has to suffer due to spiritual diseases, he resigns himself to them. He considers the punishment that awaits him in the Hereafter to be distant. He has no faith in it. The doctor says: This disease could prove fatal and he believes it at once. Till his last moments he strives to be cured. But when Allah and the Prophet says, “The spiritual diseases are indeed fatal!” It is surprising that man is not prepared to accept that he is prove to be harmed by the spiritual illnesses. Even if there had been a slightest risk reason would have compelled him to take precautionary measures.

Allah only tells you to abstain from wine in this life. The doctor only tells you to avoid sweets when you have jaundice.” You do not forgo a haraam act for the sake of religion when Allah says. But for the sake of physical health you forgo a halaal thing?”

(Persian couplets)

The curtain of heedlessness will be removed at the time of death. Man shall see himself and his diseases. But at that time he shall find no cure for them. No matter how much he entreats Allah, no matter how much he repents, he shall not be of any use.

أَن تَقُولَ نَفْسٌ يَا حَسْرَتَى علَى مَا فَرَّطتُ فِي جَنبِ اللَّهِ

“Lest a soul should say: O woe to me! For what I fell short of my duty to Allah.”

(Surah Zumar 39:56)

Prescription is not a cure

Some Muslims think that it is sufficient to recite the Kalema. They think that it is enough that the Holy Quran is a heavenly and a religious book. They keep it on a shelf. On a high shelf. They do not read its verses with introspection. They do not act upon its exalted method of living. However, if a doctor writes a prescription for him he does not act in this way. That one keeps it in his pocket and feels content with it or keeps it on a high shelf. He does not rest till he purchases the medicines prescribed in it and till he partakes them. It would certainly be illogical to go to a doctor, get a prescription from him and just sit at home. His common sense will prevent him from such behavior.

Disbelief (Kufr) is not the only Spiritual Disease

There are some other Muslims who act upon some of the Quranic commands. For example they offer prayers, keep fasts etc. But there is no soul of life in their actions. They ignore other teachings of the Quran. On top of it they consider themselves owners of Qalbe Saleem (a peaceful heart). They think that the divine retribution that is prescribed for spiritual diseases is concerned only with the disbelievers. Due to this wrong notion they become proud and continue in this compounded ignorance forever. (Compounded ignorance is that they are ignorant of their ignorance!)

They have a mistaken notion that the only spiritual disease is Kufr. It is only one of its kinds. There are many other spiritual ailments and the Holy Quran has mentioned their cure in various places.

Despite being a Muslim, one can be afflicted with spiritual diseases. The following two verses are sufficient to prove this statement.

لَئِن لَّمْ يَنتَهِ الْمُنَافِقُونَ وَالَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْمُرْجِفُونَ فِي الْمَدِينَةِ لَنُغْرِيَنَّكَ بِهِمْ

“If the hypocrites and those in whose hearts is a disease and the agitators in the city do not desist, We shall most certainly set you over them.”

(Surah Ahzab 33:60)

وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا

“And that those in whose hearts is a disease and the unbelievers may say: What does Allah mean by this parable?”

(Surah Muddasir 74:31)

As you see both these verses mention Muslims who have disease in the heart, which is why they are mentioned separately along with the disbelievers and hypocrites.

Now who is that Muslim who has never been a target of changing thoughts and satanic whispherings? Who has remained steadfast in Allah’s service and never looked towards or attracted by evil? Who could claim to be absolutely pure of selfish desires? All these are some of the diseases of the heart and polytheism is just a kind of this illness. Allah says,

وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللّهِ إِلاَّ وَهُم مُّشْرِكُونَ

“And most of them do not believe in Allah without associating others (with Him).”

(Surah Yusuf 12:106)

It is related from Imam Baqir (a.s.) that “associating” in this verse implies associating in obedience. On one hand people believe in the Oneness of Allah and consider Him alone worthy of worship. But on the other hand they obey the Shaitan also. They become obedient to him in performing sinful acts. And Imam Ja’far as-Sadiq (a.s.) says,

“Indeed this ayat is aimed at more than two-thirds of the people.”

(Usoole Kafi)

Who is that Muslim who has remained free all his life from jealousy, malice, pride and greed? The Holy Quran has mentioned the spiritual ailments. Thus it is obligatory upon all Muslims to study them. In addition to the Quran they must also pay attention to the sayings of Ahle Bayt (a.s.). They should act upon the laws framed by the scholars based on Quran and hadith. Beware, that the time of repentance passes away.

Lack of belief – The Real Ignorance

A heart that is bereft of faith is afflicated by such diseases that are compared to blindness, dumbness and deafness by the Holy Quran,

صُمٌّ بُكْمٌ عُمْيٌ فَهُمْ لاَ يَعْقِلُونَ

“Deaf, dumb (and) blind, so they do not understand.”

(Surah Baqarah 2:171)

That is, the hearts of those whose ears are incapable of hearing the truth, whose tongues cannot speak truth and whose eyes cannot see the reality.

The Quran also says,

وَمَن كَانَ فِي هَـذِهِ أَعْمَى فَهُوَ فِي الآخِرَةِ أَعْمَى

“And whoever is blind in this, he shall (also) be blind in the hereafter.”

(Surah Bani Israel 17:72)

This verse and other such verses inform us that in the Hereafter the apparent form of people will be the same as their inner form. For example,

يَوْمَ تُبْلَى السَّرَائِرُ

“On the day when hidden things shall be made manifest.”

(Surah Tariq 86:9)

Thus one who has not see Allah with his inner eye, has not trusted the truth and has not aligned himself with the right way, in the Hereafter, too, he shall not be able to see Allah’s bounties. In the same way one who has not perceived truth by the ears of his heart and has not accepted it, he would not be able to hear the pleasurable bounties of Paradise and its inmates.

Such hearts do not have a healthy faith. Hearts bereft of faith one sick hearts. The Almighty says,

فِي قُلُوبِهِم مَّرَضٌ

“There is a disease in their hearts.”

(Surah Baqarah 2:10)

فَطُبِعَ عَلَى قُلُوبِهِمْ

“So a seal is set upon their hearts.”

(Surah Munafiqoon 63:3)

أَمْ عَلَى قُلُوبٍ أَقْفَالُهَا

“Nay, on the hearts there are locks.”

(Surah Muhammad 47:24)

كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ

“Nay! Rather, what they used to do has become like rust . upon their hearts.”

(Surah Mutafafeen 83:14)

كَالأَنْعَامِ بَلْ هُمْ أَضَلُّ

“There are as cattle, nay, there are in worse errors.”

(Surah Araaf 7:179)

إِنَّ شَرَّ الدَّوَابِّ عِندَ اللّهِ الَّذِينَ كَفَرُواْ

“Surely the vilest of animals in Allah’s sight are those who disbelieve.”

(Surah Anfal 8:55)

A Disbeliever is worse than animals

The superiority of men over animals is that Allah has given human beings the capacity to perceive the truth. He can heed advice and act upon it. One who doe not use this ability is deprived of the status of a human being. All that remains in him is a beast or an animal.

In the first supplication of Sahifa Sajjadiya Imam Zainul Aabedin (a.s.) says:

“And were they to be such, they would certainly have gone beyond the bounds of humanity into the frontiers of beastliness. They would have conformed to the description which He has given in His Unique Book, Saying, “What are they except like brutes or even more aberrant from the way?”

The Dead

The Holy Quran refers to the disbelievers as dead men. It says,

إِنَّكَ لَا تُسْمِعُ الْمَوْتَى وَلَا تُسْمِعُ الصُّمَّ الدُّعَاء إِذَا وَلَّوْا مُدْبِرِينَ

“Surely you do not make the dead to hear, and you do not make the deaf to hear the call when they go back retreating.”

(Surah Naml 27:80)

We should know that belief is the nourishment of the soul. If the body does not get proper nourishment it’s shape and capabilities deteriorate. If this continues the capacities are destroyed completely. This ultimately leads to death. The same can be said for a soul that lacks belief. Lack of belief causes this soul to become afflicted with spiritual diseases. In comparison to this his humanity becomes weak. He becomes heedless of a pure and spiritual life. Till finally the human being in him dies and he becomes involved in eternal perdition.

صِرَاطَ الَّذِينَ أَنعَمت

???َ

Death of the Soul

There is a great difference between physical and spiritual death. When the physical body dies all its physical discomfort is over. Just like the bird escapes from the cage. However, even after the death of the soul its pain does not terminate. Not only one is troubled by the spiritual ailment he is also one tortured by the bad morals that are the consequences of this.

ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَى

“Then theirin he shall neither live nor die.”

(Surah Aalaa 87:13)

He shall be involved in a life-death struggle. He would not die so that he could get rid of the pain. Neither would he get a life of comfort.

The Holy Quran also says,

أَوَ مَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا

“Is he who was dead then We raised him to life and made for him a light by which he walks among the people, like him whose likeness is that of one in utter darkness whence he cannot come forth?”

(Surah Anam 6:122)

Similarly the verse,

مَنْ عَمِلَ صَالِحًا مِّن ذَكَرٍ أَوْ أُنثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً

“Whoever does good whether male or female and he is a believer, We will most certainly make him live a happy life.”

(Surah Nahl 16:97)

These verses prove that apart from this animal life man also has another kind of purified life. One must obtain such a life. The traditions have compared it to Ruhul Eimaan (The spirit of faith). One who posses this life remains forever in peace and safety and in such a well being that there is no existence of fear or terror. He gains everlasting joy and happiness.

Why should he not be pleased? He can see, hear and feel such things, as the other people are incapable of. A person whose humanity is alive is submerged in the sea of divine friendship in this world and the Hereafter. He remains happy due to his proximity with Allah.

Uglier than a Monkey!

As we have mentioned the outward appearance of man shall resemble his inner self. Everyone will be raised in his spiritual form. All those who are evil in thi world and possess beastly qualities, those that are beyond the frontiers of humanity and lack the spirit of belief or a purified life, they shall be deprived of the real elegance on the day of Qiyamat. They shall be raised in terrible forms. Muhaddith Faiz has quoted a tradition in his book Ainul Yaqeen.

People shall be raised in such terrible forms that monkeys and pigs are better.”

For more details please refer to my book Ma’ad.

Peaceful life and a comfortable Hereafter

If someone asks: You say that the life of the faithful is pure in both the worlds. A believer always remains in comfort, bounties and happiness. On the other hand the disbeliever is involved in grief and calamities! He is a prisoner of selfish desires. He is in everlasting depravity and sorrow. But we see that many faithful people are involved in various calamities, difficulties and problems. While on the other hand a large number of infidels spend their life in affluence and comfort?

The reply to this objection is that the heart of a Momin is like a garden. A believer has to material difficulties in the world. But he is not aggrieved of these problems these thorns only prick the body and are confined within the boundaries of the garden. However, the garden of the heart has no place for these thorns. Ever in this material world the soul of the believer is safe from all calamities.

أُوْلَـئِكَ لَهُمُ الأَمْنُ وَهُم مُّهْتَدُونَ

“Those are they who shall have the security and they are those who go aright.”

(Surah Anam 6:82)

The sole desire of a believer in this world is that his Lord should be pleased with him. Such a person does not despair due to failures and material setbacks.

He considers only Allah as his guardian and the guardian of others. He recognizes the power wisdom and mercy of Allah. He considers Allah his Master and considers himself His slave.

ذَلِكَ بِأَنَّ اللَّهَ مَوْلَى الَّذِينَ آمَنُوا وَأَنَّ الْكَافِرِينَ لَا مَوْلَى لَهُمْ

“That is because Allah is the Protector of those who believe, and because the unbelievers shall have no protector for them.”

(Surah Muhammad 47:11)

Thus a believer does not become sorrowful and aggrived by the difficulties of this worldly life. It does not even make him angry. Allah keeps the hearts of the believer peaceful in this world also.

هُوَ الَّذِي أَنزَلَ السَّكِينَةَ فِي قُلُوبِ الْمُؤْمِنِينَ

“He it is Who sent down tranquility into the hearts of the believers.”

(Surah Fath 48:4)

Hope in Allah - The strongest support for a believer

A believer always faces adversity with determination. He does not stumble, nor does his feet tremble. He does not fall down on this path. He knows that behind every calamity is hidden wisdom and he alone shall be eligible for the benefit of this hidden wisdom. All that he hopes from Allah is that He removes this difficulty also or in this way recompenses it so that even the physical pain does not remain for him.

إِن تَكُونُواْ تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمونَ وَتَرْجُونَ مِنَ اللّهِ مَا لاَ يَرْجُونَ

“If you suffer pain, then surely they (too) suffer pain as you suffer pain, and you hope from Allah what they do not hope.”

(Surah Nisa 4:104)

That is, you hope for salvation from problems, forgiveness and rewards, but the unbelievers have no such hopes. They remain forever in the darkness of hoplessness.

The Heart of a kafir is a Horrible Ruin

The heart of a believer is not worried of problems and difficulties. Only his physical and apparent body is affected by them. Whereas all the happiness that faithless people achieve is limited to their apparent selves. Rather their hearts are such terrible ruins that they are never inhabited by such pleasures. The darkness of their hearts cannot be dispelled by their sensual desires. There hearts remain restless, uncomfortable and sorrowful.

Actually these desires are the coverings of the heart. The interior of these hearts is filled with dread and horror. An infidel tries to remain engrossed in worldly matters so that he could forget his internal ache. However, these desires cause a lot of burning in the wilderness of his heart. These are an increase in the desolateness of his heart. It is another matter if he keeps himself ignorant of this reality. Where the activities of this world come to an end such people will taste the horrifying and terrible heart.

The Quran says,

لَقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَذَا فَكَشَفْنَا عَنكَ غِطَاءكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

“Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.”

(Surah Qaf 50:22)

That is, now you are seeing things that you did not even imagine before.

The Horror of an Unbeliever will never be removed

The unbeliever has to bear the difficulties in this world also. He remains forever poverty or disease. The enemy always has an upper hand on him. Whenever he is not busy in the fulfillment of his carnal desires he sits down in shame and despair. Everywhere he sees the darkness of disbelief and hopelessness. He has no hope in the almighty. Comparing himself to the world he feels degraded. Seeing the condition of his life he becomes sorrowful. He complains with his tongue and this continues till he begins to prefer death and commits suicide thinking that this would relieve him from the worldly difficulties. However, it was a wrong notion. He is not annihilated by physical death. The horror of his heart remains with him forever. There is no escape from all this for a disbeliever while they remain on disbelief.

وَمَنْ أَعْرَضَ عَن ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى

 “And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind.”

(Surah Ta Ha 20:124)

And those whose hearts are not illuminated by the light of faith they shall be deprived of light in the Hereafter also.

قِيلَ ارْجِعُوا وَرَاءكُمْ فَالْتَمِسُوا نُورًا

“It shall be said: Turn back and seek a light.”

(Surah Hadeed 57:13)

Joy and Sorrow

No matter how happy an unbeliever may seem in this life, his heart is always sorrowful and under stress. First of all he cannot fulfill all his desires. Human desires are unlimited. Due to various hurdles he is not able to achieve even one percent of his wishes. That is why he burns forever in the fire of depravation and finds himself surrounded by the difficulties imposed on him by the barriers. Another thing is that he is ever dreaded to lose the bounties that he possesses. He knows that his material treasure is going to be destroyed one day and that it shall be taken away from him by death.

Now it is Allah and the faith in the Day of recompense that can keep a man happy. A believer is content even when there is scarcity of bounties. He doesn’t even fear the destruction of his material belongings. He knows that the best of bounties, better than material things is present in his very heart. And that is faith in Allah. Even with regard to the Hereafter he is happy due to the hope that he has reposed in his lord.

قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ

“Say: In the grace of Allah and in His mercy — in that they should rejoice.”

(Surah Yunus 10:58)

We must acquire as much belief as possible

From the discussion so far we realize that the greatest treasure for man in this world and the Hereafter is healthy and perfect soul and it should not be afflicted with the disease of the absence of faith. In the same way greatest misfortune for man in both the worlds is the absence of belief. Thus it is most important for us to strive to gain belief. We should always try to increase our faith. When the heart is illuminated by faith, most of the diseases are automatically cured. Lack of faith is a fatal disease of the heart. This disease causes other spiritual ailments or worsens then. Thus we should keep ourselves safe from this deadly illness.

Imam Ja’far as-Sadiq (a.s.) is quoted in Tafseer of Safi explaining the exegesis of the Ayatul Kursi (The throne verse):

“Allah is the guardian of those who have accepted belief. Allah brings these very people from the darkness into Light. That is, He brings them out from the darkness of sins into the light of repentance and forgiveness.” Thus the most important thing is belief. One can keep aloof from every type of evil due to his faith alone.

Belief means Certainty

It should not remain unsaid that belief means the certainty in the necessary facts regarding Tawheed (Oneness of Allah) and Qiyamat (Day of Judgement). Such a belief is effective in curing the diseases of the heart. And the light of certainty guides man that Allah is his creator and the Creator of other people. All of us are the slaves of the Almighty. Allah has bestowed all that we possess to us. Everything belongs to Allah. We all have to return to Qiyamat and the world of recompense (Hereafter). One who has faith in these fundamentals is free from diseases like jealousy, greed and enmity. The brilliance and the luminosity of the light of certainty dispel all the shadows and ailments. If there remain in us such moral ills we must know that either we lack certainty and belief or it is very weak.

Conclusion of this Foreword

Thus anyone who wishes to have a peaceful heart and the best of the world and the Hereafter should achieve certainty regarding the beliefs. It is the cure for numerous diseases. He must give precedence to tis over his other desires. The aim of this introduction was to emphasize the importance of certainty for our respected readers. The foundation of all beliefs rests on certainty. Therefore we have kept the section on belefs before the section on morals. If the divine assistance continues we shall soon discuss the diseases caused by disbelief. Like Kufr (infidelity), Nifal (Hypcrisy), Shirk (Polytheism) and Shak (Doubt). All these shall be studied in detail. We shall also mention their cure and describe the method of achieving certainty. In the next section we shall describe the Moral ills.

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.