One of the diseases of the heart that deviate man from the straight path is ‘Shirk’ or Polytheism. That is to consider someone or something as a partner to Allah, the creator of the Universe. It is an unpardonable sin. How severe is it? And how many categories of it are there? All of it is discussed in the first volume of our book Greater Sins. Here we shall only emphasize its harmful effects on the soul. This disease brings every kind of depravity. The Holy Quran has a number of verses that mention Shirk.
وَمَن يُشْرِكْ بِاللَّهِ فَكَأَنَّمَا خَرَّ مِنَ السَّمَاء فَتَخْطَفُهُ الطَّيْرُ أَوْ تَهْوِي بِهِ الرِّيحُ فِي مَكَانٍ سَحِيقٍ
“And whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carries him off to a far-distant place.”
(Surah Hajj 22:31)
From the height of Tawheed to the depravity of Shirk
Thus a person who becomes a polytheist has actually fallen from the great status of humanity. Tauheed is a strong fort that is given by Allah. One who associates anyone or anything with Allah falls out of this fort. The Satan kidnaps him and deceives him He commits the mistake to be deceived by the Satanic deceit. In this way becomes distant from divine mercy. The Satan makes him involved in illegal desires and wrong wants.
In brief, one who falls from the lofty status of Tawheed to the debased position of Shirk, either the man-eating bird of camel desires devours him up or he is blown away into the valley of deviation by the wind of Satanic instigations.
The Demand of Humanity – Tawheed
Man is the superiormost creature. He has the loftiest position among the creations of Allah. However, this position is bestowed on him only if he remains attached the Almighty. He achieves it only when he submits to the obedience of Allah. He considers everything that he has as Allah’s property. He sees himself debased and degraded before the mighty of Allah. He looks upon all the creatures as partners in the service of Allah. He believes that Allah is the giver of all bounties to him as well to others. According to him Allah is the guardian of all the creatures. He must not consider any creature to be instrumental in influencing anyone’s fate. He should consider all the creatures as mediums and channels. He may approach them for being mediums but he must only consider them as such. He must have absolute regard only for Allah. For example, during an illness he can visit a doctor and if necessary take the medicine. However, he should know that a cure is bestowed only by Allah. If Allah had not given cure in the hands of the doctor or effect in the medicine, he would never have been cured. If Allah had not permitted the doctor would not have succeeded in diagnosing the disease.
Thus he should consider himself and all other creatures to be depending and in need of Allah in all aspects of their life. He should have firm belief that it is Allah who has brought us into this world and it He alone who will take us away. Allah is the one who bestows excess and sometimes due to hidden wisdom he constrains the bounties. Allah is the one to protect us in the world and He alone can give us Salvation in the Hereafter. Allah is his Lord as well as of the others. Thus he should say with firm conviction.
I witness that there is no god except Allah. The one who has no partner. The kingdom is for Him and the Praise is for Him.
This is the great position of humanity. That he should only look upon Allah and worship Him alone. If man bows down before a creature of Allah, considers himself needs before him, pleads with him and degrades himself before him, he debases himself from the lofty position of humanity, Bowing before living and non living objects, before animals and angels is a kind of abasement. No one is higher than Allah. If man considers something other Allah as god it means that he has humiliated before it instead of Allah. The honour of humanity lies in that he should consider himself only in need of Allah. No creature can completely dissociate from Allah.
Cannot ever create a Mosquito
The Almighty Allah says,
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ
“O people! a parable is set forth, therefore listen to it: surely those whom you call upon besides Allah cannot create fly, though they should all gather for it, and should the fly snatch away anything from them, they could not take it back from i weak are the invoker and the invoked.”
(Surah Hajj 22:73)
Thus, is it correct to worship such people, such things and idols?
Does it behave humanity that man should plead before such deities?
Imam Ja’far as-Sadiq (a.s.) says,
“The infidels of Quraysh had hung idols on the four walls of the Ka’ba and they used to anoint them appointed green coloured flies on these idols and they used to snatch and flyaway with the Musk and Amber and devour them.”
We have taken the above tradition from Tafseer Safi that has taken it from Usoole Kafi
Types of False Deities
All these things that deterred man from the worship of One God and all those things that he came to regard as deities of Satan are either inorganic, or organic like the plants, the animals, man, jinns and angels etc. So we shall refer to them brief by because greater details will prolong the discussion.
The inanimate objects can be heavenly bodies like the moon and the stars or the idols. People usually made idols of wood or stone. They used to embellish them with gold, silver and precious stones and make them in different shapes. In the same way they used to make statues of the stars and install them in their worship houses. Then these ignorant people used to worship these idols that he his own hands had wrought. They used to rely on them and invocate them.
Prophet Ibrahim (a.s.) told the idol-worshippers of his nation:
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ
“What! Do you worship what you hew out? And Allah has created you and what you make.”
(Surah Saffat 37:95 – 96)
How can reason justify this action that man is bowing down before somethings that he has himself made? It is Allah who has created all the material that you used for making the idols.
The verses that are revealed in denouncement of idol-worship are numerous.
Worship of the most lowly things
It is obvious that the position of man is higher than that of animals. In the same way the position of animals is higher than the inanimate objects. Thus if man begins to worship something that can neither move nor think. They do not even have a proper shape or body. Now if man begins to consider himself subservient to inanimate objects, it shall be definitely an illogical thing to do. In this way man has degraded himself to become lowlier than the inorganic substance.
Excuses for Idol Worship
Some idol worshipper justify their wrong practice saying,
“We know that these idols are not our creator and sustainer. But since it is no possible to contact God without a medium, we are compelled to make them in the form or God or proximate angels and worship them. So that it can gain proximity to the Creator of the Universe. Respecting the image of a person signifies respecting this person himself.”
This is just like repeating the words of the Holy Quran:
مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَا إِلَى اللَّهِ
“We do not serve them save that they make us nearer to Allah.”
(Surah Zumar 39:3)
Allah is Near but He has no form!
This is a wrong notion of the idol-worshippers. Do they not know that nobody is proximate to Allah? Reason and nature desire that every creature. Nothing should come between the Creator and the Creatures. The traditions of the Prophets also confirm this. However, the Almighty Allah does not possess a shape. He neither has a form or a face. Rather, He is the Creator of bodies, He Himself does not have a body. Thus it is not correct to make an image of God. It is also not correct to make the images of angels and men considering them to be proximate to Allah. No man has ever seen an angel in actual form. Thus whatever image is created is imaginative and false. As far as the stars and the idols are concerned, the Shaitan deviates men through them. By making them engrossed in their worship the Satan keeps them away from the worship of Allah. Another thing is that the idol-makers can neither prove their action through reason nor do they have any divine command as proof.
إِنَّمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَوْثَانًا وَتَخْلُقُونَ إِفْكًا
“You only worship idols besides Allah and you create a lie.”
(Surah Ankabut 29:17)
Worship of the Four Elements
Some people worship the four elements, viz. fire, water, earth and air. The Satan has deviated them towards this. Some people worship only the fire. They consider it to be eternal. They say: The greatest creature of Allah is the fire. So we must worship it.” Some people worship only the air and consider it to be the only real entity. They do not think it to be different from the existence of Allah.
Other things earth (dust) is the only God. Some others worship the sea. The baselessness and falsity of such beliefs is obvious.
Sun, Moon and the Stars
Some people have deviated towards the Sun, the Moon and the Stars. The worshippers of the sun think that it is an angel. “It is a great, intelligent and powerful angel. It is the chief of all angels. It is the king of the heaven and the earth.”
Certain people exceed this and say: “Sun is the absolute truth and the actual God. It has created everything. We can see it with our eyes while we only hear the name of other non-material things. Man should worship only that which he can see. We should worship on hearsay.”
Some other people worship the moon. They consider it be a great and powerful angel. While the Zorastrians also revere other celestial bodies like the Venus, Saturn and Mars etc. They fix their images in their worship houses. They get them engraved in their homes and worship them.
From the aspect of creation, Earth is like the Moon and Stars
Today man has stepped on the moon. It has been proved beyond doubt that stars and planets are materials resembling this Earth. Their status is no higher than that of the Earth. If man pleads to them and prostrates before it is nothing but his own ignorance.
False beliefs
Yes! Distancing themselves from the religion of Islam and the Holy Quran has involved them in such false beliefs. So much so, that there are some people in India who worship the male sexual organ. Some consider cow to be holy. They say that your prayer shall be valid only if you wash your face with cow urine. When they see a cow urinating they rush to it and cup their hands to fill them with urine. After this they swear their faces with it and perform prayers. There is also a sect of Majoos who say: “Angels are the daughters of God. The influenced the course of happenings. The Almighty also has a wife from the jinn family.”
Another sect worships the jinns.
Worship of the trees and Division of Good and Evil
A date palm was considered sacred in the area of Najran. Weapons, clothes and dresses were kept on it as offerings.
It is written in Anisul Alaam that, “There is a tree besides the river Ganges in India, whose leaves move continuously in a particular fashion. They move sixty times in a minute. The polytheists of India consider this river and this tree sacred.”
These are a religious group called ‘Sanawiya’. According to them there are two creators of this world. All that is good it’s creates by Yazdan, who is wise and kind. The second Creator is Ahriman (Satan). He is powerless and he has created all the evil.
The Nature of Man says that God is One
Scholars say that except for the atheists and the materialists, the followers of all other religions believe in the Unity and the Oneness of Allah. Even if they indulge in polytheism they consider other gods to be smaller than the Almighty. Even then they consider Allah as the greatest. Or they say that the smaller gods give some bounties and answer invocations. But they consider that the creator and the Lord of all is one. Because the human nature cannot, but believe in the Oneness of Allah.
Polytheism with regard to the Tawheed in Action
In other words it can be said that everyone is unanimous on the being and qualities of the Almighty Allah. They all say that the eternal being of the Almighty Allah is one. But some people do Shirk in the Tawheed of actions. They say that all that is done by providence has the hand of some others besides Allah. They consider these other factors worthy of obedience besides the Almighty. The obedience should be for Allah, alone. With regard to worship also they perform such acts that befit only for the Almighty Allah.
Idol-worship is an open Polytheism
So far we have discussed the idol-worshippers whose polytheism is obvious. Even the Holy Quran applies to them both the terms: Polytheist and Idol-worshippers. The people of the book (Ahle Kitals) are in a type of a different kind of polytheism. It can just be said that they have done Shirk. There is a difference between doing Shirk and being mushriks (polytheists) themselves. For example, in spite of Hajj becoming incumbent on him if someone does not go for it, it is said that he has done Kufr (infidelity). But we can’t say that he has become a Kafir (infidel). Thus polytheists are those whose polytheism is obvious. And obvious polytheism means that a person accepts smaller gods and worships them.
The Polytheism of Ahle Kitab is Hidden Polytheism
The polytheism of Ahle Kitab is a hidden or concealed polytheism. Ahle Kitab includes the Jews and Christians. Some scholars say that Majoos are also included in it. Certain traditions also support the view that the Majoos had a prophet and a heavenly book too. But now that book has been taken away from them.
The polytheism of the Ahle Kitab is due to various reasons: For example the Jews say that, “Ozair is the son of God.”
Ozair is the same person whom the Jews call in Hebrew, Ozra. He is that same person who laid the new foundation of Jew faith. Nebuchawaezer the king of Babel had conquered the cities and territories of the Jews. He razed their synagogues and burnt their holy books. After this Ozair wrote a new book by the name of Torah.
Nebuchawazer had killed all the male Jews. The women, children and some old men were sent to Babel. They remained in Babel for nearly a hundred years. Finally, Koresh the king of Persia invaded Babel and conquered it. Then Ozair came to koresh and lobbied for the homeless Jews. Koresh had respect for Ozair. He agreed to Ozair that Jew be permitted to return to their homeland. He also gave the permission to rewrite the Torah, because not a single copy of Torah had survived. Despite this fact, Ozair wrote a book called Torah in 457 B.C. then he distributed it among the Jews under the same title of Torah.
However, after three hundred years or so, in 161 B.C. the ruler of Sham, Antiocis again conquered the Jewish territories. As a result of this even the Torah written by Ozair was destroyed. The soldiers of Antiocis used to raid homes and wherever a copy of Torah was found, it was burnt to ashes.
The Jews revere Ozair because he had once again settled them in Palestine. That is why they call him ‘Son of God’. This is just like how the Christians refer to Isa (a.s.) as the “Son of God,” because they found in him a glimpse of divein qualities. They consider him to be from god or the Son of God. They think that since he is so close to God, he must be the Son of God. Actually this extreme belief of the Jews and Christians has no firm basis.
وَقَالَتِ الْيَهُودُ عُزَيْرٌ ابْنُ اللّهِ وَقَالَتْ النَّصَارَى الْمَسِيحُ ابْنُ اللّهِ ذَلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ
“And the Jews say: Uzair is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths.”
(Surah Taubah 9:30)
Please refer to Surah Taubah verses 30-32 for this topic.
The Christians believe in ‘Unity in trinity’. While they say that the Creator of the Universe is one they also returate that the creator consists of three parts. One part is concerned with creation. The second part is the son of God (Isa). He is concerned with the mission of speaking to the people as a representative of God. And the third part is the Ruhul Qudus (Jibraeel a.s.). He is considered with the section of life. These three different parts of God are know as “Aqaneem” in their terminology and one of them implies a particular quality without which the personage has no existence.
This was in brief the belief of trinity. However when we study this subject in detail in different books we find that there are more than seventy points regarding who there exist controversies. That is the explanations for trinity are contradictory to each other. So much so that some Christian writers state that the belief of trinity is not logical, but we must accept it without any investigation.
Please refer to the Anisul Aalaam for more details. Also, the Tafseer al-Mizan has discussed this topic under the exegesis of the 30th Ayat of Surah Aale Imran.
The idol-worshippers of India and the Buddhist are believed in trinity. Rather, scholars say that the Christians have borrowed the idea of trinity from the idol-worshippers.
Allamah Tabatabai quotes from ‘Khurafat-e-Taurat’ in his Tafseer al-Mizan: “When undertake a careful study of India we find that there most ancient and the most common deities are the trinity. That is one God has three parts. According to them there are three parts of the Godhead: Brahma, Vishnu and Shiva. They believe that the three of them collectively make up the Godhead. According to them Brahma is the Creator, Vishnu is the preserve and Shiva is the destroyer.
The Ghulat (extremists) and Tafweez believers are also Polytheists
The Ghulat sect of the Muslims also commits hidden Shirk. The followers of this sect say that Ali Ibne Abi Talib (a.s.) is the creator, sustainer and the administrator of the universe. That is these people believe in Tafweez means delegations. According to them Ali (a.s.) and the other Imams (a.s.) have been delegated the tasks of creating and sustaining the world. Obviously they consider Ali (a.s.) a partner of Allah in actions that are only in the hands of Allah.
Obedience of the Lord
The Ahle Kitab are also guilty of polytheism in the matter of obedience, while it is only Allah who is the Lord of all the worlds. He is the one who created man and other creatures bestowed form and body to them. He makes each of the creatures to reach to their perfection. From the time a child is conceived till he reaches the lap of death, in whole life span of man, Allah does not forsake him even for a moment. In the same way Allah is not careless of them in the Hereafter.
Thus man should leave the form and system of his spiritual life also in the hands of the Almighty. He should consider anyone his Lord. He should act only on Allah’s command. He should not obey anyone in opposition to the order of Allah. He should not obey his desires, the Satar or other people if they are instigating him to disobey Allah. The Holy Quran has criticized those people.
أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ
“Have you then considered him who takes his low desire for his god?”
(Surah Jathiya 45:23)
إِنَّهُمُ اتَّخَذُوا الشَّيَاطِينَ أَوْلِيَاء مِن دُونِ اللّهِ
“Surely they took Shaitans for guardians beside Allah.”
(Surah Araaf 7:30)
Whether they are from the genre of mankind or from the jinns obeying these Shaitans in opposition to the commands of Allah is Shirk (polytheism) of action.
The Almighty Allah had taken the covenant from all mankind that they will not obey any Satan.
أَلَمْ أَعْهَدْ إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ
“Did I not charge you, O children of Adam! That you should not serve the Shaitan?”
(Surah Yasin 36:60)
However,
اتَّخَذُواْ أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا مِّن دُونِ اللّهِ وَالْمَسِيحَ ابْنَ مَرْيَمَ وَمَا أُمِرُواْ إِلاَّ لِيَعْبُدُواْ إِلَـهًا وَاحِدًا لاَّ إِلَـهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ
“They have taken their doctors of law and their monks for lords besides Allah, and (also) the Messiah son of Marium and they were enjoined that they should serve one God only, there is no god but He; far from His glory be what they set up (with Him).”
(Surah Taubah 9:31)
The above ayat shows that one who obeys someone other than Allah in opposition to divine command or one who follows the command of someone other than Allah while this command is against Allah’s command, has actually done Shirk.
People who make the legal things illegal and the illegal things legal
Abu baser asked Imam Ja’far as-Sadiq (a.s.) the interpretation of the above verse (Surah Taubah 9:31). Imam (a.s.) said,
“Know that! By Allah they never did ask the people to worship them because if they had said so, the people would not have obeyed. But they asked them to consider haraam things halaal for their sake and to consider the halaal things haraam. Thu they worshipped them thoughtlessly.”
(Usoole Kafi, Chapter of Shirk)
The following tradition of Imam Sadiq (a.s.) is also mentioned in Usoole Kafi:
“One who obeys a person in divine disobedience has actually worshipped him.”
Following the scholars of false religions is also Shirk
Some Muslim sects consider it obligatory to follow certain religious leaders with regard to the Islamic practical law while their leaders have prescribed haraam and halaal without any firm proof.
It is said about Imam Abu Hanifah that he used to say, “The Holy Prophet (s.a.w.s.) has said this regarding the matter but I say this…”
Quality of the Shia Marja-e-Taqleed
According to the Shia sect one of the qualities of a Mujtahid who can be followed in Taqlead is that he should not be a slave of his base desires and every verdict of his should be based on the Holy Quran and the traditions of Ahle Bayt (a.s.)
The Ulil-Amr (those who are vested with authority) is twelve, according to the Messenger of Allah (s.a.w.s.). They are the twelve Imam of ahle Bayt (a.s.). Obeying them is like obeying the Prophet (s.a.w.s.). The Twelfth Imam, Imam Mahdi (a.s.), during this ghaibat period has made it incumbent on us to obey a Mujtahid who does not value his personal opinion in front of Allah’s command. Thus the taqleed of this Mujtahid will amount to be the obedience of Imam (a.s.) and that in turn is the obedience of Allah and His Prophet (s.a.).
Shirk along with worship
It is possible for Ahle Kitab and Muslims to indulge in Shirk. While they worship. For example, the Christians worship Isa (a.s.) as the Son of God, as God himself. In the same way the Ghulat consider Ali (a.s.) as the creator and the sustaner of the Universe. They consider him a partner of Allah in this regard. Some sufi people worship their pirs. They think that he and Allah are one and the same. Or the Allah has incarnated Himself in their bodies. This is the same Shirk – like condition of Riyakari that we have discussed before.
We should try to Understand the meaning of ‘Allah’s Slavery’
In order to understand the different types of hidden Shirks, we must understand the meaning of Allah’s service and who can be called the servant of Allah’s service and who can be called the servant of Allah whenever a save and intelligent person sees himself and other he understands at once that all the necessary elements of life have been provided by the Almighty. No one has anything of his own. All creatures are in need of Allah in all aspects of their life. They seek Him for fulfillment of their needs. He should know that they are the subjects of the Almighty. Allah is the Lord and Master of all creatures.
إِن كُلُّ مَن فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَنِ عَبْدًا
“There is no one in the heavens and the earth but will come to the Beneficent God as a servant.”
(Surah Maryam 19:93)
Man should understand his nothingness. He should know that he is needy of Allah in every aspect. He is himself a beggar of the Almighty. The Almighty Allah is incomparable. All the strength and power belongs to Him. If man decides to dissociate from the Almighty even for a moment, he will find that he is destroyed. Knowing this he should remain only as the slave of Almighty. This method of expressing ones abasement before Allah and confession of ones neediness before Him is known as worship. Forget about fulfilling the rights of the bounties of Allah he cannot even thank for them sufficiently. Thus man can only devote his every moment of life to the Almighty.
Obedience in every moment of life
The bounties of Allah are present for us in every moment of our life. He is always our Lord and sustainer. Thus even we should serve him alone every moment of our life. The Almighty Allah has also bestowed the favour of teaching man the way to serve Him. He did not leave humanity confused in this regard. He taught us to method of worship through the Holy Prophet (s.a.w.s). Allah has also prohibited us to worship in the way we like. Such a thing is an innovation in religion (bida’t) and haraam (illegal).
In addition to this He has made the worship easy for us (the Muslims). The physical worship is that in 24 hours we have to perform only seventeen Rakats (units) of Prayer. We have to fast only one month of the year. We have to perform Hajj only once in our lifetime (if we are capable). We have to pay some religious taxes like Khums and Zakat, which are easy too. The Almighty Allah has prescribed great rewards for this little worship. He has made only the fulfillment of obligatory acts to be sufficient for one of gain nearness to Allah. The recommended acts and supregatory prayers will only increase this proximity to Allah and enhance the grades of the believer. However, the necessary condition for the correctness of worship acts is that they should be only for the nearness of Allah.
قُلْ إِنَّمَا أَنَا بَشَرٌ مِّثْلُكُمْ يُوحَى إِلَيَّ أَنَّمَا إِلَهُكُمْ إِلَهٌ وَاحِدٌ فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا ???
“And (do) not join anyone in the service of his Lord.”
(Surah Kahf 18:110)
Thus if worship act, whether obligatory or recommended, should not be for the creatures to see and to earn their praises. Even along with the service of Allah we aim to achieve these things, it is prohibited and it is a greater sin.
He should not serve anyone else
If man forgets to perform some worship acts on time, Allah will forgive him this carelessness the activity that had diverted him from prayer was not haraam. Or in those moments he had not worshipped anything else. He should not have worshipped Sahitan. He should not have given preference to his selfish desires over the commands of Allah. The same conditions apply for prayers on time, even if apart from prayer time man continues to si. If for example, he prays correct prayer at the time of Zuhr. At least he will not be eligible for punishment of omitting prayer. But Allah shall not accept such prayers. Because, he does not say the truth when he recites: “I serve You alone.” One who serves one person at one time and another at other times cannot be a sincere servant of Allah. The prayers of this person will not raise his status. It does not increase proximity to Allah. Allah accepts the worship only of those who fear Allah all the time.
إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ
“Allah only accepts from those who guard (against evil).”
(Surah Maidah 5:27)
Mawlana Rumi says,
The mother of all idols is the idol of your self.
Because all those idols are snakes and there are python.
Worship of the Desires
A Muslim recites “iyyaka Nabudo” (I worship You alone), ten times every 24 hours. However, he spent the major part of those 24 hours in the worship of his self, his desires, worship of Satan etc. He remains a slave of carnal desires and Satanic hopes. He is prepared to be humiliated for worldly wealth. That is, he even becomes a slave of money. He betrays trusts and does not fulfill the rights of others. So much so that for money he is prepared to sell his religion also. That is why the Messenger of Allah (s.a.w.s.) said,
“The slave of Dirhams and Dinars will be destroyed.”
The king summoned a wise man. When he came to the king he did not fulfill the rituals of respecting the king. “You have not shown respect to me,” complained the king. The wise man said, “That is because I am the ruler of that of which you are the slave. You are the slave of your wealth and position. While I do not give importance to these things.”
History is replete with examples where people have even sold their religion for wealth. As an example we mention the story of Qadi Shurah of Kufa.
When Ibne Ziyad ordered Qadi Shurah to issue a verdict (fatwa) for the killing of Imam Husain (a.s.) he was not initially prepared to do it. Ibne Ziyad insisted. Qadi Shuray banged his ink well on his head and he began to bleed from the head. In the condition he asked, “How can it be possible for me to issue such a verdict?”
During the night Ibne Ziyad dispatched to his house huge qualities of gold and valuables in numerous sacks. The next day he himself came to Darur Amara and said, “I gave it a deep thought last night. As a result I have understood that fighting against Husain (a.s.) is obligatory (wajib), because he has revolted against Yazid, the caliph of this time and intends to spread mischief.”
It is written in the book Jawahirul Kalam,
“Seventy crore dirhams were collected annually in the treasury of Kufa. Nothing had been taken out of it since the time of Muawiyah. Till the time Imam Husain (a.s.) turned towards Karbala. Whatever wealth had accumulated during those yeas in the Kufa treasury was distributed among the Yazidite forces by Ibne Ziyad.”
In the same way Samra bin Jundab is considered to be a companion of the Holy Prophet (s.a.w.s.). Muawiyah said to him, “Go to the pulpit and announce that you have heard the Holy Prophet (s.a.w.s.) say that following ayat:
وَمِنَ النَّاسِ مَن يَشْرِي نَفْسَهُ ابْتِغَاء مَرْضَاتِ اللّهِ
“And among men is he who sells himself to seek the pleasure of Allah.”
(Surah Baqarah 2:207)
Is revealed in the praise of Ibne Muljim the killer of Ali (a.s.). (While it is actually revealed for Ali Ibne Abi Talib (a.s.)
And also say, that the ayat:
وَمِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فِي الْحَيَاةِ الدُّنْيَا وَيُشْهِدُ اللّهَ عَلَى مَا فِي قَلْبِهِ وَهُوَ أَلَدُّ الْخِصَامِ
“And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.”
(Surah Baqarah 2:204)
Is revealed for Ali (a.s.) In return of which I shall pay you a thousand Dirhams.
Samra did not agree. But he relented when Muawiyah offered him two thousand Dirhams. He at once went to the pulpit and uttered such false things. How apt are the following couplets:
O wealth! I do not know how lucky you were born. In your love the son becomes the enemy of his mother. You are the beloved of kings and rich people. The king gets satisfaction from you and the army gets décor. Even the pious does not turn towards the prayer niche without thinking about you.
And the creator does not step on the pulpit without your love.
A person forgets Allah even as he is busy in prayers. The appetite for wealth is in his heart. Though he ulters: “Thee Alone we worship” actually he is attached to something else. Such a servant is in fact a polytheist. Rather he is a real Satan. He shall get degradation in the Hereafter and Hell fire. How nicely Sayyid Bahrul Uloom has described this,
“When you are busy only in prayers you must not distracted by polytheism, lie, following a habit etc. You should not be such and you should not do any of such acts. You should not utter something regarding which you will have to regret. While you are slake of your desires even during prayers!
(Arabic Couplets)
Slave of many masters and Slave of One Master
The Holy Quran says,
ضَرَبَ اللَّهُ مَثَلًا رَّجُلًا فِيهِ شُرَكَاء مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِّرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا الْحَمْدُ لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
“Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to Allah. Nay! Most of them do not know.”
(Surah Zumar 39:29)
Obviously when a person is a slave of numerous self desires, Satanic instigations and he pleads with so many people, how can we expect him to live in peace. While the slave of only Allah experience utmost peace and comfort.
Since you have got a single heart you must choose only one lower.
(Persian couplet)
Steadfastness in Tawheed
Tawheed (oneness of Allah) is the foundation of Islam. Indeed one who turns away from the obedience of one God and begins to serve hi personal desires and Satan, his faith is destroyed. Such a person cannot defend his belief. That is why a person must say in all sincerity: I witness that there is no god except Allah.” He should be steadfast in his faith. Such people are mentioned in the Quran.
إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ
“(As for) those who say: Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the garden which you were promised.”
(Surah Ha Mim 41:30)
It is mentioned in Tafseer Minhajus Sadeqeen that Sufyan Ibne Abdullah Thaqfi requested the Holy Prophet to teach him a quality that he can acquire. The Prophet (s.a.w.s.) said, “Say My Lord is only Allah. Then be steadfast upon it.”
He asked, “O Messenger of Allah, what is the most dangerous thing that we should bewared of?”
The Messenger of Allah (s.a.w.s.) caught his tongue with his hand said, “That you guard your tonque.”
An Example
Abdullah Ibne Hudaifah Ibne Qays was taken a prisoner while fighting against the Romans. The Romans told him to embrace Christianity and they would release him. Abdullah did not agree. The Romans heated olive oil in a huge pot and brought a Musim prisoner before Abdullah. When he also did not agree to embrace Christianity, he was thrown into the boiling oil in front of Abdullah’s eyes. His flesh separated from him and his bones disintegrated.
Once more Abdullah was told to embrace Christianity. But he did not relent. The chief of the Christians said, “Cast him into the oil too.” Hearing this Abdullah began to weep. Upon hearing him wail that Christian chief ordered that he be brought back. Abdullah said, “I am not weeping due to the pain I am going to suffer I am crying because I regret having only one life and I could sacrifice my life for Allah only once. It was my heart’s desire that each hair of my body had one life and each time I had been revived to die again in martyrdom.”
The Christian leader was astounded. Thinking of freeing him he said, “Kiss my head and I will set you free.” Abdullah refused. The chief became furious and said, “Give up Islam! Become a Christian. I will give you my daughter and bequeath my wealth to you.” Abdullah still did not agree. The chief said, “Okay! Kiss my head and I will release 80 Muslim prisoners with you. Abdullah accepted this. They returned to Madinah. The other Muslims made fun of him saying: You have kissed an infidel!” Abdullah said, “Due that gesture Allah released eighty Muslim prisoners.” This incident is mentioned on page 128 of the second volume of Safinatun Behar.
Shirk in seeking the help of causes
One the types of polytheism common among the Muslims are that: The creator of the universe has appointed a cause for everything. The cause for everything is something else. For example the cause for the birth of a child are his parents. The cause of the cure of a disease rests in medicine and doctor. He has made working the cause of earning livelihood.
Man refers to the causes in order to obtain some benefit or to save himself from some harm. If he begins to consider that this is only a medium of harm and benefit the actual cause is Allah, there shall definitely be an increase in his Marefat and insight.
قُل لاَّ أَمْلِكُ لِنَفْسِي نَفْعًا وَلاَ ضَرًّا إِلاَّ مَا شَاء اللّهُ
“Say: I do not control any benefit or harm for my own soul except as Allah please.”
(Surah Araaf 7:188)
Muslims should consider the causes mere causes. If Allah wills he sends benefits or harm through them. If Allah wants he can nullify all their effects.
Man has to perform prayers in order to make this belief firm. And everyday he should utter this 10 times with sincerity: ‘Thee alone we worship. And thine help we seek.’ These sentences are recited at least 2 times in every prayer. They mean that the person considers Allah to be the bestower of everything in the world and the Hereafter. Only the can protect us from the mischief of the world and the Hereafter. He is the true refuge. This is the actual meaning of relying upon Allah (Tawakkul). And Tawakkul is a necessary component faith.
We should repose hope in the final cause
Reliance does not mean that we do not refer to the causes. Tawakkul is an emotion of the heart. It’s strength, hope and support is the Almighty Allah, alone. However, it is the command of Allah that we must seek help of the causes. On the basis of this command if man seeks the assistance of the causes for gaining something or avoiding some harm, it is a part of Tawakkul. Every rational person garners the support of someone or something. However, his right is trained only on the Almighty. He continues to pray to Allah because he knows that if Allah wishes he can solve his problem through the cause and if He so wills it will become ineffective. Then Allah can make someone else the cause. The final achievement is not in the hands of the cause. It is with Allah. Allah can fulfill the needs of His slave through whichever medium He likes. If Allah wills he can fulfill his needs even without a cause of a medium. We have mentioned the details of it in the first volume of Greater Sin.
Obeying someone in sin is also Polytheism
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)
Zurarah says that he asked Imam Muhammad Baqir (a.s.) regarding the tafseer of the above ayat: Imam (a.s.) replied,
“It is the same type of Shirk that man says, “No! By your life!”
(Tafseer Ayyashi)
Thus swearing by a creature to prove our word right is also a kind of polytheism. The following tradition has also been recorded in Tafseer Ayyashi from Imam Baqir (a.s.): The saying of man also constitutes Shirk that:
By Allah! Or by such and such person.”
This shows that is swearing we must not make anyone a partner to Allah. We should consider Allah that final cause to be equal to a creature (an intermediary cause). Thus it is only Allah who deserves to be sworn upon His name. In reality the greatest entity is that of Allah. The greatness of all the creatures is derived from the Almighty. Thus we should not consider anyone as the partner of Allah is according respect.
Swearing by anyone else is not Haraam
However, it is important to state that since swearing by creature of Allah is not polytheism in worship or obedience, it is not haraam. In the same way it is not haraam if we make someone a partner in honouring Allah. It is certainly permitted. According to Shaykh Tusi such traditions have meant to state that it is a detestable act. He writes on pg. 191 of volume six of his book Al-Mabsuta, “It is makrooh to swear by anyone else other than Allah. For example to swear by the Prophet the Ka’ba, by ones parents etc, is makrooh.”
It is recorded in traditions that the Holy Prophet (s.a.w.s.) said,
“Do not swear by your forefathers and the idols. Do not swear by anyone except Allah. Do not even swear by His name unless you are speaking the truth.”
Another tradition of the Prophet (s.a.w.s.) says that he heard Umar swearing in the name of his father, He (s.a.w.s.) said,
“The Almighty Allah has prohibited you to swear by your forefathers.”
The Messenger of Allah (s.a.w.s.) also said,
“One who swears by anyone other that Allah ascribed him as the partner to Allah.”
Some narrations mention,
“Such a person has denied his Lord.”
However, it is construed as shirk and Kufr only when man makes him a partner in Allah’s greatness. He equates him to Allah. But if he considers him of less importance than Allah then it is not Shirk, Kufr or haraam. It is most certainly makrooh (detestable) in the light of these traditions.
Practice for Tawheed
People have been refrained from swearing by the creatures because that the people of faith may get practice for Tawheed. He should always and in all circumstances train his thoughts on Allah Almighty alone. In his words, deeds, actions and everythings. There should not even be an iota of polytheism. They should gain perfect belief in Tawheed and remain steadfast on it.
In this way he is prohibited to seek the help of creatures. This also helps to inculcate him the habit of asking everything from Allah, except when one is helpless.
Muhaqqiq Ardibeli says It is detestable to ask anyone other than Allah. And this is proved from reason and Shariat.” It is mentioned in traditions that some companions requested the Messenger of Allah (s.a.w.s.) to guarantee for them Paradise. The Prophet (s.a.) gave his guarantee but on the condition that they would so much self reliant that in case when they were climbing on the back of the horse and the whip fell down from their hands they could ask any person standing by to hand over the lash. They would themselves alight and pick it up. This traditions is mentioned on pg. 6 of the book ‘Qubodatul Bayan’
Thus asking a creature is detestable, but the detestability does not remain in times of emergencies. It is prescribed in this way so that people get the practice of tawheed.
Do not Hide the faith by oppression
The 82nd Ayat of Surah Anam 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.”
Injustice is of various types and the greatest injustice is Shirk.
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
“Most surely polytheism is a grievous iniquity.”
(Surah Luqman 31:13)
What greater injustice can be there that the master is giving all bounties to His servant and removing every type of problem. But this shameless servant is denying the famous of his Master right before his eyes and considering someone else as the bestower of those bounties. What can be more serious than hiding the favours of his master?
A person who considers the cause to be everything and believes that the cause is sufficient even without the help of the final cause is an oppressor. One who ignores the unlimited bounties of Allah and instead of His praise and thankfulness he is falsely praising the causes, such a person in beyond the precincts of justice. He is an oppressor. He is deserving of different types of punishments. He has forgotten his origin. He is nothing in the beginning. Then he assumed the shape of a sperm. He did not possess anything. When he came to the world he didn’t even have clothes on. Later he was bestowed different types of bounties by Allah. Is there any doubt that such thankless person is an oppressor?
It is written the history of Sultan Mahmud Ghazni that in the beginning Ayaz was one of his slaves. But due to his intelligence and sacrifices he became the closest confidante of the Sultan. The other ministers and courtiers became jealous of him. Ayaz had a small room of his own and it was always locked. Noone entered it except Ayaz. Early in the morning he entered this room, stayed inside for sometime and came out again and locked it. Two of the ministers were always looking for an excuse to bring down Ayaz in the eyes of the Sultan. One day they said to the Sultan.
“Ayaz has stolen a part of your treasure and kept in a room He is looking for a chance to revolt against you. No one can enter his room. He keeps it locked.”
The sultan fell into doubt and issued an order that when Ayaz is in his service the net morning, the two of them should go and break the lock. Enter the room and bring to me whatever treasure is collected over there.”
The next day when Ayaz joined the duty to serve the Sultan the two ministers went to his room accompanied by their labourers and bullock carts etc. They broke the lock and entered the room. But all they saw there were an old dress and a pair old shoes. They said to themselves that no one would put a lock just for a tattered dress and shoes. The treasure is probably buried in the room. Thus they began to dig the room. The deeper they dug the more ashamed they felt. At last the two of them came to the Sultan fearfully. The king learnt of their jealousy and lies and said, “If Ayas is satisfied you can be saved.” The vizier fell down at the feet of Ayaz and offered to present him all his property. Ayaz said, “The judgement rests with the Sultan.” The sultan forgave the two ministers and then asked Ayaz why he had locked an empty room and why he visited it every day? That is why he had been the center of some people’s doubt. Ayaz said,
“O Sultan! I was a destitute before your slavery. I did not possess anything other than that dress and the pair of shoes. By the grace of sultan I have everything today. I fear that my self may not become disobedient and revolt. That is why I keep that dress and the shoes in that room. Everyday I go there so that I may not become proud. So that I always remember that whatever I have is given to my by the Sultan.”
In the same way every person should remember his past.
فَلْيَنظُرِ الْإِنسَانُ مِمَّ خُلِقَ خُلِقَ مِن مَّاء دَافِقٍ
“So let man consider of what he is created: He is created of water pouring forth (sperm).”
(Surah Tariq 86:5-6)
In the couplets of Mawlana Rumi:
You are a germ. You became a lump of flesh by the synthesis of dirt. Even though you might have spread a great fame and influence in the world. You were born from the sperm. Leave your ego. O Ayaz! Remember that tattred old dress. That way Ayaz, brimming with intelligence. He had hung his clothes and old shoes. Every morning he entered the room alone and said, “These are your shoes. Do not look up!” Right now in the state that you are will bring ecstasy. It will remove intelligence from the brain and shame from the heart. It was for this reason that Azazeel became Ibless. He ased to say why is Adam superior to me?
It is recommended to recite the following sentences after the Asr prayer again and again.
“O Allah! Whatever bounty we have it is from You. There is no deity except You. I seek forgiveness from You and repent to You.”
Similarly we should remember the following sentences of Dua Abu Hamza Thumali.
O my chief! I was that nomenty whom you exalted. I am that same weakling whom you bestowed strength. I am that same needy fellow whom you enriched. I am that same deviated person whom you guided. I am that same lowly creature whom you have made a great person.
Believers in Difficulties and Polytheists in Comfort
The Holy Quran says,
فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ لِيَكْفُرُوا بِمَا آتَيْنَاهُمْ وَلِيَتَمَتَّعُوا فَسَوْفَ يَعْلَمُونَ ???
“So when they ride in the ships they call upon Allah, being sincerely obedient to Him, but when He brings them safe to the land, lo! they associate others (with Him); Thus they become ungrateful for what We have given them, so that they may enjoy; but they shall soon know.”
(Surah Ankabut 29:65-66)
The ayat shows that people in difficulties tend become religious but once they gain comfort they forget their religiousity. But such people cannot escape the divine punishment that will soon catch up with them.
Forgetting the Favours
The Almighty Allah says,
وَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ
“And when distress afflicts a man he calls upon his Lord turning to Him frequently; then when He makes him possess a favor from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray off from His path. Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates of the fire.”
(Surah Zumar 39:8)
A Wrong Notion
In the same Surah we have the following verse,
فَإِذَا مَسَّ الْإِنسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِّنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ بَلْ هِيَ فِتْنَةٌ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
“So when harm afflicts a man he calls upon Us; then, when We give him a favor from Us, he says: I have been given it only by means of knowledge. Nay, it is a trial, but most of them do not know.”
(Surah Zumar 39:49)
All the grace-blessings are from Allah
The wretched man says that I have got these blessings because of my knowledge, experience, my strength-power and ability. He forgets that, who has given him this knowledge, strength, ability and experience? If he had considered, he would have known that, Allah has bestowed upon him all these blessings for a short period of time, and Allah is the Master of all that. And He gives these blessings with such means and motives.
When the fact will be known
It is a matter of sorrow that man wants to remain in the darkness of ignorance. He wants to see the dream of his silly ideas and wrong notions. When the death will come and the Day of Judgement will rise, at that time he will know the fact-the truth. He will see that, he was not considering the bestowing of those blessings as means and motives from Allah, but straight way it was effective because of his good conduct-his good self, they were just the means. But when the truth will be known, then his eyes will become wide-open.
In the third volume of the book “Kifayatul-Mowahhedin” on page number 292 this hadith is there, that, when the truth will be revealed, he will be ashamed so much, that, he will wish that he gets hidden in the pit of Jahannam as soon as possible, so that he is saved from shame and disgrace. But he does not know, that he has lost the opportunity of salvation on his own.
Alone have come, alone will return
In Surah An’am the Elevated Creator-Allah has said;
Arabic text of Ayat no.94, surah no. 6.???
وَلَقَدْ جِئْتُمُونَا فُرَادَى كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَاكُمْ وَرَاء ظُهُورِكُمْ وَمَا نَرَى مَعَكُمْ شُفَعَاءكُمُ الَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَاء لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
“And certainly you have come to us alone as We created you at first, and you have left behind your backs the things which We gave you, and We do not see with you your intercessors about whom you asserted that they were (Allah’s) associates in respect to you; certainly the ties between you are now cut off and what you asserted is gone from you.”
(Surah Anam 6:94)
In the commentary of this ayat in Tafsirul-Mizan, something like this is written, that; this noble ayat informs that, in the new life man will know the truth-reality of life. On the Day of Judgement he will be resurrected again and produced before the Lord, then he will know the truth-reality: He will come to know that the ability which he had to do something, was also given by Allah. In the world, no one but only Allah was making arrangement of his life. He had wrong notion that man’s planning was only efficacious. He was thinking that, equipment, properties and children, wives and relatives, all by themselves are having some effect in the life, but there he will know that, this was a baseless thing. In the same way, he was considering other gods to be associates of Allah, and thinking that they will recommend for him in front of Allah, was also a wrong thing, they were not supposed to be worshipped at all.
To implore in front of motives is apostasy
Yes, man is a part of this world as other parts are. He is also under the arrangement of Allah as all other parts are. He is proceeding towards that destination, which Allah has written in his destiny. Nothing from those existing in this world can interfere in the kingdom and arrangements of Allah. The means which apparently seems to be affecting, their effects are all given by Allah. Not a single one from those means in their effect is permanent that is their effect is not without the help-blessings of Allah. But what can be done that man gets ruined on the apparent effects of this physical life. He thinks that these means and causes are everything. Because of this misunderstanding, he folds his hands in front of them, starts imploring. He becomes unmindful of the original “Mosabbebal Asbad” (Allah). The One who is the Creator and the Master of him as well as of those means and motives.
The matter goes to the extent, that gradually on account of the effect of those means, he considers them to be permanent. He tries his best, that these means will fulfill his all requirements. They provide him with the physical comforts. He spends his whole life in this misunderstanding-thoughtlessness and eagerness. He forgets this that,
Quranic Ayat
وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ
“And life of this world is nothing but play.”???
One who forgets Allah, gets himself forgotten
This is a fact. Quran has lifted curtain from over it. And in different passages this sentence is related to man. For example: it said:
وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ أُوْلَئِكَ هُمُ الْفَاسِقُونَ
“Those who forsook Allah, so He made them forsake their own souls: these it is that are the transgressors.”
(Surah Hashr 59:19)
When death comes, then the soul gets separated from the body. Connection with all the physical possessions and resources ends at that time. The body was having connection with those resources and means. Now the body is dead, so the connection with the resources and means also ended. After the death man i.e. his soul will know that, all these physical means-resources are not permanent and they by themselves or on their own are nothing. None other than Allah is efficacious in his deeds-works.
Quranic Ayat (you came to us alone only)
This sentence is pointing towards this thing that, on the Day of Judgement, physical possessions and resources will not be present to accompany him. Quranic Ayat (Whatever We had given to you, that you have left it there only). This part of Ayat shows that, only Allah is actual efficacious. And this thing is wrong, that those means had their own say at any time. Quranic Ayat (Now that your connections have been cut off), The man, because of his wrong notion, thought that the means are everything and he was stuck to them. But after death, he came to know that his idea was wrong. Now it was known that these means and resources, which were making him unmindful of the remembrance of Allah, had no such respect or value.
Tawheede Afa’ali. (Monotheism Actions)
A great portion of Quran is regarding Tawheede-Afaali. In this, man is prevented from this thing that, he may associate someone in the actions and deeds of Allah also. And “Tawheed-e-Zaati” is this, that Allah, according to the entity is unique-incomparable entity. All the people of the world (except for the materialistic people) acknowledge, that entity of Allah is only one. The nature of this man also says that the creator of this universe is one. Hence whatever polytheism is done, is not regarding “Tawheede-Zaati”, rather it is done regarding to Tawheede of Afaali. People associate other small gods in the actions of one Allah. (They think that these small gods are also responsible performers). This is also polytheism.
Make our faith more stronger
For this only, it is obligatory on every Muslim that he makes his fundamental Islamic belief, specially the belief in oneness of Allah stronger. In this only lies the good fortune of this world as well as the next. He should know it for sure that, the creator and the one who gives life is the Exalted Allah. The one who continues and cuts short the life is also the same entity.
Quranic words (Surah Ale-Imran 3:Ayat no. 156)???
وَاللّهُ يُحْيِـي وَيُمِيتُ
“He only gives life and causes death.”
(Surah Ale-Imran 3:156)
As to create is the work of Allah in the same way to give subsistence and to grant increase or decrease in subsistence is also in the hands of Allah only.
Quranic Ayat (Surah Ra’d 13: Ayat No.26)???
اللّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاء وَيَقَدِرُ
“Allah amplifies and straitens the means of subsistence for whom He pleases;”
(Surah Ra’d 13:26)
In the same way eminence and humility is also from Him only.
Quranic Ayat (surah Ale-Imran 3:Ayat No.26)???
قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاء وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاء وَتُعِزُّ مَن تَشَاء وَتُذِلُّ مَن تَشَاء بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ
“O Allah, Thou are exaltest whom Thou pleasest and abasest whom Thou pleasest; in Thine hand is the good; surely, affluence and poverty is also from Him only.”
(Surah Ale-Imran 3:26)
Quranic Ayat (Surah Najm 53: Ayat No.48)???
وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى
“He only enriches and gives capital-funds-means.”
(Surah Najm 53:48)
To give son, to give daughter or not to give any children, is also from the will of Allah.
Quranic Ayat (Surh Shura 42: Ayat No. 49-50)???
لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَخْلُقُ مَا يَشَاء يَهَبُ لِمَنْ يَشَاء إِنَاثًا وَيَهَبُ لِمَن يَشَاء الذُّكُورَ أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاء عَقِيمًا إِنَّهُ عَلِيمٌ قَدِيرٌ
“He grants to whom He pleases daughters only, and grants to whom He pleases sons only, or He makes them of both sorts-sons and daughters and He makes whom He pleases barren.”
(Surah Ale-Imran 42:49-50)
He only provides foods, He only does saturate, and to cure from sickness is also in His power only.
Quranic Ayat (Surah Shura 26:Ayat No. 79-80)???
وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ
“He who gives me to eat and gives me to drink and when I am sick, then He restores me to Health.”
(Surah Shura 26:79-80)
To involve in test and trial is also His work, and to give freedom from misfortune also depends on His will.
Quranic Ayat (Surah Yunus 10:Ayat No. 108)???
قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءكُمُ الْحَقُّ مِن رَّبِّكُمْ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنَاْ عَلَيْكُم بِوَكِيلٍ
“And if Allah should afflict you with harm, then there is none to remove it but He: and if He intends good to you there is none to repel His grace.
(Surah Yunus 10:108)
Essence is, this that, whatever man is getting-receiving-something, in that the will of Allah is always present there. Good fortune-good luck also He only gives and bad luck also. He only lets off, or even puts-on.
Quranic Ayat (Surah Fatir 35:Ayat No. 8)???
فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاء وَيَهْدِي مَن يَشَاء
“Allah makes err whom He pleases and guides aright whom He pleases.”
(Surah Yunus 35:8)
In the same way Allah has power over the motional states of man
Quranic Ayat (Surah Najm 53:Ayat No. 43)???
وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى
“And that He it is who makes (men) laugh and makes (them) weep.”
(Surah Najm 53:43)
In short, it should be understood that in the kingdom of Exalted Lord, no such thing happens in which His will, His insight permission, or consent is not there. In the kingdom of the Creator of the universe a single leaf also grows, in the desert one straw of breaks and fall down, that also happens with the knowledge and power of Allah
Quranic Ayat (Surah An’am 6: Ayat No. 59)???
وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا
“And there falls not a leaf but He knows it.”
(Surah An’am 6:59)
It is not enough to have only verbal extent
Admitting and denying Oneness of Allah verbally and having undivided belief, however is enough. If because of sins the belief is not affects, then surely it will be a cause of salvation. But a man with sense should not be content with this extent. First he should try to have his fundamental belief to be solid, that is, his conscience also should accept “Tawheed-Oneness of Allah,” and to say, that he should see Allah with the eyes of conscience. His heart should be lighted with the “Light of Tawheed” in such a way, that the lamp of his heart never extinguishes. And then his efforts should be that this light (Noor) goes on increasing. To attain this aim, it is necessary to take care of two things.
One is to safeguard from following carnal desires, and to defend the belief in oneness of Allah completely. The details of these two will come later on.
Excessive love of carnal desires is contrary to the belief in Tawheed
Excessive love of carnal desires means to fulfill that in any case even if it clashes with the decree-command of Allah or it may not clash. This is not the dignity if those who believe in One Allah The people of Tawheed are in fact those only, who, obey Allah’s orders-command and prohibitions. They act according to the orders of Allah. And those actions that He has prohibited, or ordered not to perform, i.e. He has rejected they refrain from doing it. They are careful that no Wajib acts are lefted by them and no Haraam acts are perform by them.
The one who is seeking worldly pleasures, one who in any case follows his carnal desires, can never be solid-firm in his belief of Tawheed. He is not eligible to be called as Ahle-Tawheed. In fact he does not worship only One Allah. But he worships his carnal desires also. Rather he gives preference to carnal desires over the orders of Allah. Such person always thinks and considers himself to be permanent. He does not consider himself to be needy of Allah. That is why he does not feel it necessary to acquire-obtain the pleasure of Allah. Rather he remains busy in keeping him happy and something his lust. Unless man strives hard seriously enough to get something, he cannot reach that. The man, who along with seriousness, wants to have the belief in Tawheed, will never give preference to any-one’s talk on that of Allah. (He will never pay attention to what others say, he will listen to only what Allah says.) And the one who gives preference to his carnal desires over Allah’s command, he is not really willing to have the faith of Tawheed. Whereas the one who blindly runs after the carnal desires, can have a very little quantity and measure of his carnal desires.
Attention on belief in Tawheed (oneness of Allah) through discourse-speech and character-behaviour
Hence it is required from a Moamin, that he pays full attention to his speech and behaviour, so that he does not deviate from the straight path of Tawheed. He should refrain from all such action, from which, his own reason or some other reason, a smell of independence is coming (to consider himself concerned with Allah). A smell (a sense) of considering Allah to be deposed from His authority is emanating (from the kind of actions). For example a Moamin performs a good deed, now he should not get pleased and delighted so much, on doing the act. He should always keep in mind that Allah only had given him “Taufiq”- divine help. He should not speak of favours conferred by him on others. He should think that Allah had had made him the medium and the source. In the same way, if some other person does favour to a Moamin, then he the Moamin should not flatter that person. Rather he should be thankful to Allah. And he should thank that person, that he became the medium of Allah.
If someone is hurt because of him, then to a Moamin should know that, it is a test from Allah. That is why Allah has stopped His help on this occasion. He should remain fearful, that, he is not deserved punishment and disgrace from Allah. He should pray to Allah for the removal of the evil-turmoil. He should pray for reform-correction in his deed. He should never think of being independent unconcerned of Allah. Don’t say yes that I did this and I did that, or I will do that. He should not say even this that if I were not there then this would have happened. I made that one wealthy, and saved that one from the turmoil. From this kind of talks, it seems that he proclaims himself to be in place of the Lord. In all actions and in all talks, Allah should be in the centre of attention. To the extent that the order is
Quranic Ayat (Surah Qahaf 18, Ayat no: 23)???
وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا
“And do not say of anything; Surely I will do it tomorrow. Unless Allah pleases.”
(Surah Qahaf 18:23)
Whenever you want to say anything, say it in the above manner. After that it is said
Quranic Ayat
???
“And remember your Lord when you forget and say.” i.e. if you have forgotten to say Inshallah, then whenever you remember it again, say Inshallah.
Hope, expectation from Allah and His fear of sin
Man should never have 100% trust on his or someone else’s wisdom and strength. He should have trust only on Allah’s unlimited power. If something unpleasant or some unfavourable incident have occurred to him or is about to occur, then he should not get frightened or become sad or unhappy. But, his grief or fear should be such that, whether Allah is displeased or angry with him, or not. Whether, he has become entitled to punishment or disgrace or not. It should not be such that, this is not a test, but it is punishment-chastisement. It should not be so, that Allah may not set aside, that unpleasant thing from him. Hope-expectation should be from Allah only. In that case of hope or fear also, there should be no polytheism.
More concealed than the footfall of an Ant
Imam Ja’far as-Sadiq (a.s.) has said, that
Arabic Text:
“Indeed, polytheism is concealed even more than the football of an ant.”
(Safinatul Behar)
Imam (a.s.) said, this also, that, example of such a polytheism is, that to wear the ring inverted (to have the stone on the side of palm), so that one remembers pending work etc. In the same people put a knot on handkerchief, etc, so that when attention goes to that, and one remembers the work to be done.
Albeit, such things in normal circumstances did not came in the realm of polytheism. It becomes polytheism when total hope (complete trust) is put on the ring or the knot, that it will surely make him remember the things. Yes, if it is thought in this way that, if Allah wishes, then I will remember, due to these mediums, this act is according to Tawheed, I will remember the things, if Allah wishes. And if Allah does not wish, then he may do anything, the things will not come to his mind, and he will not remember them.
It is not polytheism, if someone is made intercessor to Allah
So, the ring or the knot etc, or some person, all that are taken as mediums to make him remember something, then it is not polytheism. Only Allah should be in the mind, that if Allah wishes, He would cause these mediums to remember the things. All the hope should be on Allah only.
To bring out bad omen, is one type of polytheism.
To make (draw) bad omen and to rely (trust) on it, is also, one type of polytheism. The Holy Prophet (s.a.w.s.) has told Arabic words:
Meaning, to do bad omen is polytheism. Meaning to understand that bad theoretical knowledge, as being the effective thing is, as if to think that, bad theoretical knowledge has interfered in the actions of Allah. That is to say, that, the man has performed polytheism with regard to Tawheed-Afaali. If he has doned bad omen. The hadith mentioned above and the following hadith, both are given in Vol II of Hayaatul-Hayawan” on page no.66. H. Rasool (s.a.w.s.) has said this also.
Hadith in Arabic
The person who returns from his work, just because on the way he came across bad omen, then he has adopted polytheism.
And Imam Ja’far as-Sadiq (a.s.) has said, that.
The Holy Prophet (s.a.w.s.) has said:
Hadith in Arabic
Not paying attention to bad omen is itself “kaffa-rah” to bad omen.
The meaning of bad omen
The acts or things which are not fixed by Allah as the cause if certain things, if man considers them to be the confirmed cause of good or bad on the basis of his superstition or misgiving, believes in it to be having some effect, then this superstition is called bad omen. As a matter of fact he has committed polytheism by performing those acts. He has considered those acts as the partners of Allah.
For example, he wanted to perform some plausible and fair work and suddenly he himself or someone got a sneeze will have bad effect on his work, hence he, with that thought left that work. This is bad omen, and a kind of polytheism.
Sneeze is the sign of blessing
This wrong notion has spread in such a way that, many people has given it the name of patience. When someone sneezes, then people tell him that, self-restraint has occurred. Now that work should not be continued. Although intellectually or by shariah the sneezed by itself is not the cause of any incident to happen in future. Rather, as per shariah, the one who sneezes is supposed to have the blessings and peace. And it can be said, that at that time, whatever was said, or whatever decision was made in that, the blessings of Allah is included.
In auspicious moment, is also a nonsense
There are many people, who by observing celestial order and following movement of stars, they establish that the future events will be affected because of that. They inform about the benefit or the loss that may incur in future. On the basis of their own wrong notion or on the basis of some expert astrologers wrong notion, they count certain definite moment or time as inauspicious. And if he had decided to do the work in that particular time, then he will not attend to the work. This is also a kind of polytheism.
If man knows that the benefit or the loss is in the powerful hands of Allah, if he begs the help of Allah, through Dua or /and sadakah, then that is a proof of Tawheed. If at all Allah wishes, then surely he will get the good of it.
March of Amirul Moamenin towards Neherwan
Khawarij is the plural of Kharaji. Some soldiers of Hazrat Ali (a.s.) have left out their allegiance to him and had started opposing him. Janabe Amirul Mo-mineen Hazrat Ali (a.s.), decided to fight those Khawarij and hence began his march towards Neherwan. Afif Ibne-Kais said, O Amirul Mo-mineen, I am afraid that if you make movement at this time, you will not get success. I say this on the base of astrology. The celestial order indicates that the position of muslims is weak, and their star is on the decline.
Imam (a.s.) said, O Afif, do you think, that, you can fix such time, and show, if we march during that time, then surely the worst will not occur. Or can you fix or ascertain such time during which if we march, then surely the worst will encircle man? So, if anyone who accepts and believes in such talks, then he would have attempted to falsify Quran. It is narrated that
Quranic Ayat (Surah Yunus 10: Ayat no. 11)???
وَلَوْ يُعَجِّلُ اللّهُ لِلنَّاسِ الشَّرَّ اسْتِعْجَالَهُم بِالْخَيْرِ لَقُضِيَ إِلَيْهِمْ أَجَلُهُمْ
“And if Allah should hasten the evil to men as they desire the hastening of good, their doom should certainly have been decreed for them.”
(Surah Yunus 10:11)
From, this kind of Ayats, we know that, good and bad is under the control of Allah. Man does not know this also, that, what he will do tomorrow. This sense is contained in surah Lukman 31:Ayat no.34.
وَمَا تَدْرِي نَفْسٌ مَّاذَا تَكْسِبُ غَدًا
“And no one knows what he shall earn on the morrow;”
(Surah Lukman 31:34)
The person having such wrong notion does not seek help from Allah. He thinks that he is unconcerned of Allah in respect to achieving good and protecting from bad.” Whoever believes in your talk and acts accordingly, then he should praise and adore you instead of his cherisher. Because you according to your thinking, have achieved him the good and saved him from evil or bad, you have guided him towards the times of good and bad.”
(Nahjul Balagh, Khutba no. 77)
Same time he marched and returned with victory. Conclusion is that Hazrat Ali (a.s.) did not accept the view of Afif and he said to his companions. In the name of Allah and the shadow of His help start the move, and always seek the assistance of Allah Taala. Thus immediately at that hour of time Imam invaded the Khawarjis, and got success in that fight. Nine persons of Khawaraji ran away and rests of all were killed. Hazrat Ali’s (a.s.) companions, in companion, those who were killed, were very few.
The voice of crow
Just as sneezing, which is considered as bad omen (unlucky), likewise other silly ideas (wrong notions) are also prevalent among general public. Many things are considered as the signs of bad omen; and are thought to be affecting the future acts. This is a kind of polytheism. For example listening to the voice of crow (crowing), is considered by some as inauspicious, if owl is sitting on the wall, then that is also said to be a sign of bad-omen. Number “13” is also considered as inauspicious. If during the travel a bird comes across either from right or left side, then that is also considered as the sign of inauspiciousness. At the time of coming out of the house if a handicap (crippled) person is noticed, that also is considered as inauspicious. The night after the day of Saturday has passed off, and the night after passing off Tuesday, if the guest come to the house, or if they go away from the house on these nights, in the same way going to see a person who is not well (ailing person) is considered to be the cause of unpleasant incidence.
To consider someone as auspicious, or inauspicious that is also nonsense
A person purchases a house. He starts staying there, gets married, children are born. But he gets trapped in calamities at any time hence he says that the house is inauspicious. His wife is unlucky some children are unlucky. But when he gets some new benefit, then the same house becomes auspicious again. And the same wife and children now become welcome and auspicious. These are all superstitions. These types of all talks are nonsense. This is a kind of polytheism. This is against the Tawheed of Allah. Only Allah is the Master of profit and loss, and good or evil (bad).
Misunderstanding
If someone says that my belief is based in experience, then that is his misunderstanding. It is not necessary, that the man who considers some occasion as inauspicious, in every work he undertakes at that time will be undone or will not be performed properly, or the problem will arise. In fact equal possibility is there, that, that way it maybe good for him. It is expected from a man, that on every occasion, he performed his deeds with perfect trust in Allah (keeping faith in Allah’s power). Now good or bad whatever is in his fate that is the will of Allah. There is nothing to be unpleasant. Man who considers something or some occasion to be inauspicious there is effect of such things on the events of future. It has no relation whatsoever with them at all. Whatever is to happen is bound to happen, someone may or may not sneeze.
Wrong beliefs and disapproved qualities are in fact inauspicious
In the city of Antakia (Antioke) three of the prophets of Allah arrived. They started preaching the inhabitants, so that they accept the Allah as their cherisher and worship Him. They embrace the religion of Allah. And have faith on the Day of Judgment. They started telling those prophets,
Quranic Ayat (Surah Ya-sin 36: Ayat no.18)???
قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ
“They said: surely we augur evil from you.”
(Surah Ya-Sin 36:18)
Because of your presence we are suffering from so much difficulties and problems. As a matter of fact the King of Antakia had in the begining shown displeasure towards those prophets and to those few who had declared their faith in them. The prophets said in reply
Quranic Ayat (Surah Yasin 36:19)???
قَالُوا طَائِرُكُمْ مَعَكُمْ أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
“Your evil fortune is with you”(Because of your own deeds).
(Surah Ya-Sin 36:19)
Your beliefs are wrong (futile). Your qualities are undesirable. And this only is your misfortune, and evil influence
Do not care for the bad omen
Imam-Sadiq (a.s.) has said:
Arabic text (Rawzahe Kafi, Hadith No.235)
Bad omen happens to be just according to your own thinking. If you do not care for it, then it will prove to be a thing of no care to be taken of (it will prove to be of no consequence). And if you consider it to be absolutely non-existent and imaginary thing, then it will prove to be non-existent and imaginary.
There is one famous hadith of The Holy Prophet (s.a.w.s.), by the name as “hadith-e-Rafa.” Its one part is this, that, when the companions requested that, “We have engaged ourselves in the habit of making bad-omen. That is, unknowingly we just do the talk of bad-omen. Huzoor (s.a.w.s.) said:
Arabic text:
Whenever you talk of bad-omen, do not have faith on it and do not become committed or habituated to it.
Travel on Wednesday and its’ Dua
If it is said that, Wednesday is an inauspicious day, then in this regard there is a tradition of Masumeen (a.s.) that no attention should be paid to this.
A person who goes out of his house on Wednesday, and as against those who do bad omen, he does not return to his home, and then he is saved from all calamities. He remains protected from all the difficulties and problems (perplexity-confusion) and Allah fulfills his requirement. (The purpose for which he undertook the travel)
(Safinatul-Behar-Vol. II on page no. 102)
And Imam Ali Reza’s (a.s.) tradition is there that when a person goes out of his house on Wednesday he should recite this Dua.
“O my Lord! I seek protection from that wickedness, which I possess in my own self. So save me from that evil.”
(Safinatul Behar, Vol. II, Page No. 103)
Imam (a.s.) has taught these Duas, that I seek your protection from the inauspiciousness that is there in this Wednesday. Rather Imam (a.s.) teaches to say this, that, I want to get out of the wickedness (evil) which is there in my self (Nafs) and wish to come under the cover of your protection.
Good Omen should be taken out
This point should not remain unsaid that, to have taken out good omen is albeit nice, and as per the shariat it is commanded too. Paigambare-Akram (s.a.w.s.) has said that,
Indeed, to take a good omen (foretell) is liked by Allah. To take a good omen is this that, a person by seeing someone, by listening his name, or by any other relevancy, he creates imagination of pleasure, and deliverance from affliction in his ownself.
(Safinatul Behar, Vol II, Page 240)
For example, if a co-traveller is by the name Nasrullah, then he should say, that Inshallah by the auspiciousness of your name, Allah’s help and aid-assistance will remain with us all-along. It is there in the tradition that, at the time of war against infidels in Hodaibiah, when the companions came over, then the Prophet (s.a.w.s.) taking relevance from their name and said:
Arabic words: Our mission was made easy.
Bad Omen is consistent with polytheism
Yes, the meaning of bad-omen is this that, the man has understood that, say for example, on some occasion, on the way a crippled person had been seen, now the fate of his work, i.e. good or bad, (Profit or loss), that power has slipped out from Allah’s Hand, and now it is in the hands of that view of the crippled person. Man considers the visionary things to be having the effect and does not pay regards to the control and the effect of Allah. As if he does polytheism in Tawheed-Afali. Whereas on the contrary if man takes good omen, then in respect of Allah his good thinking (opinion) increases and hope enhances. He does not consider this imaginary thing (or talks) to be effective. He considers Allah as the only effective power.
Summary-moral conclusion
One who has faith in oneness of Allah, he should keep the way constitutes to the will of Allah only, in case of all good and evil, all profit and loss, all kinds of hope for goodness and deliverance from evil. He should consider all the means to be subservient to the will of Allah. He should make use of the means as the medium, but all the hopes should be in the will and pleasure of God. With regard to the effect of goods (means), they are not cut off from Allah only. He may make anything to be the means (the intercessor). And without any mediation (means), He may perform the work straightaway of His will and pleasure. To consider the causes to be the confirmed effect giving is one kind of polytheism. Such imaginary things and bad omen has no effect of its own.
To make Aeimma (a.s.) as intermediary is not polytheism
Certain unaware people, such as Wahabies, call Shias as polytheist, because, of this, that they consider their Imams to be the intermediary between them and Allah. They quote them as intermediaries, when they ask favours from Allah. And they hope that, they will plead salvation for them in front of Allah. (They will intercede). On this base, they allegate that, (Na-uzobillah), shias worship their Imams.
The answer to this allegation is, that Shia gentlemen never associate their Imam with Allah. They never consider them to be the partners of Allah. They believe in actual Tawheed. They consider The Holy Prophet and twelve Imams to be the creatures of Allah and they are trusted and favourite servants of Allah. To worship anyone other than Allah, they think it is sheerk (polytheism) and haraam (forbidden). They obey The Holy Prophet and twelve Imams, because it is command by Allah.
يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ
“Obey Allah and Rasool (s.a.w.s.), and those from amongst you who has the authority (Just like Rasool) (The Rasool (s.a.w.s.) has ordered to obey those persons) obey them.”
(Surah Nisa 4:59)
وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا
“Whatever Rasool (s.a.w.s.) gives you, accept it (take it) and keep away from that, which he forbids.”
(Surah Hashr 59:7)
It is proved with categorical proof that in Ahlebait there are twelve Imams, who are the true (right) successor (vice-gerent) and executor of the paigambar (s.a.w.s.). To obey and follow them is commanded by The Holy Prophet (s.a.w.s.) himself in categorical words. Where as obeyance to Paigambar is itself obeyance to Allah.
Ziarat is not worshipping
Yes, to go to visit the graves of the beloved (favoured) servants of Allah is not polytheism (shirk). Shia gentlemen do not worship those Imams by going there. Rather it is the demonstration of respect and humility.
As per common sense the servants of Allah should have the sense of humility (Politeness) in front of Him. Intelligence demands that fear of Allah and humility should be there in overbody in front of Him. In the same way to respect the favourite servants of Allah, is a proof of reverence (obeisance) to Allah.
Persian dialect:
To have love with the beloved of Allah is to have love for Allah.
Other than this, in Quran it is commanded that, it is obligatory on Muslims to honour and respect The Holy Prophet (s.a.w.s.). For example it is said:
يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ
“Do not raise your voices above the voice of the Prophet, and do not speak loud to him.”
(Surah Hujarat 49:2)
لَا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضًا
“Do not hold the Apostle’s calling (you) among you to be like you calling one to the other.”
(Surah Noor 24:63)
The way you call each other by name, do not call the Rasool in the same manner, but say, “Ya Rasoolullah.”
لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
“And you help the Rasool (s.a.w.s.) and revere him, venerate him.”???
(Surah Fath 48:9)
And it is established with the solid arguments (proofs), that in this command, the twelve Imams are (included) having the same command as the The Holy Prophet (s.a.w.s.). They are all from the same light (Noor) (splendour) and as the respect of Rasool (s.a.w.s.) is obligatory, in the same way their (twelve Imams’) respect-honour is also obligatory.
Hospitality with the Kings and the top authorities
It is a matter of astonishment that, those who says in enmity towards shias, that Rasoole Khuda (s.a.w.s.) and his progeny’s respect (to honour them) is polytheism, they themselves behave with great respect and honour towards the Kings, and those having higher authority and rather every wealthy personality. In fact The Holy Prophet (s.a.w.s.) has prohibited to bended in humility towards wealthy people.
“A person who shows humility and hospitality towards a wealthy person, just because he is rich then Allah ends his two thirds of religion.”
(Safinatul Behar-Tawazoa ki Bahes)
It is known from his hadith that, besides showing humility towards the wealthy people with the tongue and the body, to have feeling to respect a wealthy person in the heart, because of his wealth, can be synonymous to end (finish), two third of the religion. Yes, if the wealthy person is religious (Pious) also, and because of his piousness his respect is done, then that will be the respect of the religion, and the respect of religion of Allah is itself the respect (honour) of Allah.
The difference between the understanding of an intermediary and understanding Allah
To understand the Prophet (s.a.w.s.) and other dignitaries (noble) of the religion as the intermediary in the court of Allah for the fulfilment of (attainment of) worldly and pertaining to afterlife aims, and desires, to consider them as intercessor or the one who will do recommendation, to consider them with the Will and permission of Allah to be our helpers in the deliverance to the losses of the physical as well spiritual values and things is not polytheism. There is a difference in understanding someone as the intermediary in the court of Allah and to understand one as Allah. Allah has given so much of strength (Power) and capacity (ability) to the Imams that with the permission and Will of Allah they can help the servants of Allah. They can lift up those who are fallen, they can save from stumbling over or colliding with, they can save from afflictions and misfortune, they can take those who are lying in the roads to their destination. Taking them as intermediary is just like a person goes to a doctor or takes medicines and considers them as the medium to get well which will be provid by Allah. If Allah did not wish then the doctor or the medicine could not have healed. In the same way if Allah did not wish, then the Prophet (s.a.w.s.) and Imams also would not have helped. Every thing depends on Allah. If a person feels himself to be not capable or unable to reach the King on his own, then he seeks help of those courtiers who are favourites and reliable of the King and makes them as his intermediary. That way there is no sort of disgrace to the kingdom of the king.
The great Mohaddithe Iraqi has narrated so many instances regarding the desires being fulfilled. (Necessity provided, supplication accepted) with the help of intermediary of Ahle-Bait (a.s.), by making them intercessor, in his book “Daroos-Salam.” We are relating here just one instance from them. In this book on the page no.539, this incident is narrated and it begins in this way.
The fifth miracle is this that, Mala-idul Husain Khwansari Rahmatullah Alaihe was an authoritative and upright person. He was an attendant of Karbala-e-Moalla. He was famous by name as Turbate Pech. He was collecting “Khake-Shifa” from venerable places with the proper respect as given in the traditions, and giving to Za-ireen. This was the begining period of my being an attendant, that in one Majlis (sitting) I happened to meet him. I found him to be very pious and virtuous. I came to know that he had the opportunity to be the attendant of and in the serving of Haram-e-Motah-har for many years. I requested him to narrate to him some miracles that he himself has witnessed. He narrated such astonishing and marvelous things out of them one is this. I was living my life in Kwansar. For some period I stayed in a town surrounding the city of Burujard, then I stayed in villages. At last, one day, I got passion to serve at the purified grave of Imam Husein (a.s.). It was winter season and I did not have adequate means for the travel. But still I acquired two donkeys. To load the grapes, canopied seat and saddles were being made from the branches of tree. I did purchase two such seats and saddles also. In one I arranged to sit my small kids. The name of one kid among them was Hasan. In the other mehmil (seat), I kept the quilt, and on that quilt I made my wife to sit, then I started towards Burujard. (Probably he himself was sitting on the back of the donkey outside the mehmil). So that from there I may start my journey, towards my destination.
Incidentally, the maulvi-saheb of that of that village Mulla Muhammad Ja’far met me. He showed his favour and grace and kindness. But when he came to know about my intention and determination, he started telling me, that I should not go, saying, it is very cold, and you do not have proper things to protect yourselves. In such circumstances it is not proper for you to proceed as per your intention. We had too much of discussion, in the end he was disappointed. He did draw a line with his finger on the ground and said, you are going, but, this way you will kill your children, you remember this day and this line.
He said this and went away, and we again started our journey. Till by the Grace of Allah (S.W.T.) and by means of the attention of Bibi Fatemah Zahra (a.s.), we all finally reached Karbala safe and sound. Some time passed after this incident. Hitherto, people from my area also came for Ziarat. From among them some were from village also. Among them, nephew of Mulla Muhammad Ja’far was also there. I thought, they have come from my village, so I will make them my guests. That way they will also see that not only we have reached safe and sound, but we have started receiving the necessary requirement, the means for sustenance also to a certain extent. And by drawing a line on the ground, Mulla Muhammad Ja’far wanted to prevent us, that line had no effect at all. Hence I went to my house at the time of breakfast. A piece of cloth was spread on the ground for serving the dishes. Whatever food we had prepared was put on it, then discussion was started. My elder son’s name was Hasan. He was playing in the courtyard. Our house was situated on the third floor. Suddenly Hasan climbed on the stairs leading to the terrace roof. After climbing on to the roof, he slightly inclined himself forward to see us through the window. We had just seen him in that position, then he fell down from the roof of the third floor on to the ground in the narrow street. He breathed his last, because of his fall. Event got converted into gloom, from that joy. On seeing the condition of the child, I ran towards the Haram-e-Imam Husein (a.s.) without having anything on my head, and without the pair of shoes. On the entrance door, I requested and said, “Assalamo Alaikum Ya Waretha Isa Ruhillah”, then, I entered and embraced the Zarihe-Muttahhar. The shawl that was tied to my waist, I loosened it. One end of the shawl I tied to the lock of the Zarih, and the other end I tied to my neck. Then I started crying aloud, I said, I swear, by your mother Zehra (a.s.) I will not get on with, I will not be happy with that the effect of the line of Mulla Muhammad Jaffer be on me. His words should not prove right. Khuddam (servants), pilgrims and others who were present in the Haram, all gathered around me. They were confused (surprised) on seeing my condition. They were asking the reason, but they were not getting any answer. Some thought, that I have gone mad. One religious scholar was staying in my neighbourhood. He came to me, so that I join in the funeral rites and ceremonies. Through him people came to know what has befallen on me. My religious scholar neighbour started advising me-consoling me, that, O priest, you are a person of understanding. The dead do not get life, and come on let us take the dead body. The mother is about to destroy herself on seeing her child. But I did not agree. So he started reproaching me others also joined with him in reproaching. I said, please leave me alone. I have no concern with you all, why unnecessarily you are troubling me. People started passing pleasantry. Then they went out of the Haram to lift the dead body of my son. My condition deteriorated from what it was before once again I started shouting with loud voice. I swear by your mother Zehra (S.A.), I will not move from your Zarih. I will not come out from your Haram, even if my life ends. Either Allah may take away my life, or He may return my son Hasan to me I had torn my shirt. I was hitting my head on the Zarih, till the time of Zohar approached. Suddenly, a noise was heard from the gallery and courtyard of the Haram. People were seen running from here to there. I could not understand what had happened. Then I saw people entering the Haram in the form of procession. When I saw with attention, I noticed that my son was walking towards me. My neighbouring religious scholar was clutching his hand. His mother was just behind him. People were reciting salawat. Having seen this, I threw myself on the ground. I kissed the stone that is near the Zarih. I prostrated in front of Allah, thanking Him. Then I got up and embraced my son, with my chest. I kissed his eyes. I asked people about the happening, so the religious scholar said, and we had taken him for his last rites and ceremonies in the Gusle-Khana that is situated outside the city. We had just put the first bowl of water on his head, that we found his temple of head throbbing from both the sides. It seemed, as if some one was massaging. Then there was some movement in the head, and all of a sudden he got a sneeze, he got up and sat down, as if he was just awaken from his sleep. Then we dressed him, and to give you the good news and show this miracle and we brought him here for the Ziarat of Haram.
Mohaddithi-Iraqi has said, that, “We have seen this boy Hasan repeatedly-many a times. Today on Friday 26th of Jamadiul-Awwal 1300 A.H. also by the grace-wish of Allah, he is alive off-course his father Mulla Abdul Husain has passed-away long time ago.”
If it is said, that, Allah is kind-considerate on humans more than any of His servants (creatures) and most nearer compared to others.(creations). So what is the need of anyone’s intercession? In reply to such misunderstanding, there are so many verses of Quran and traditions. We will suffice with the two verses only.
In Surah Nisa it is said:
وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا
“And (O prophet), had they, when they were unjust to themselves, (by not obeying) come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them, they would have found Allah oft-returning (to mercy), Merciful.”
(Surah Nisa 4:64)
With this honourable Ayat, it is proved with distinction, the office of intercession is the Holy Prophet (s.a.w.s.)
After the demise of the Holy Prophet (s.a.w.s.)
In Tafsire Minhajus-Sadeqin, it is narrated that Amirul Mo-mineen Hazrat Ali (a.s.) has said, that, when the Holy Prophet (s.a.w.s.) left this world, we buried him. Three days had passed from that incident that our Arabi, came, and sat near the grave, where Prophet’s head was. He kept his head on the soil of the grave and was saying:
“O Prophet of Allah! We heard whatever you said, we believed, but whatever you had brought from Allah-Taala, for us, the truth is, that we did not act accordingly. The book that you had brought for us, in that, Haq-Taala has said,
وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا
“And (O prophet), had they, when they were unjust to themselves, (by not obeying), come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them, they would have found Allah off-returning (to mercy), Merciful.”
(Surah Nisa 4:64)
O prophet of Allah! I have been unjust to myself, now I have come to you, so that you may ask forgiveness for me.”
A voice from the grave of the prophet (s.a.w.s.) came, “Arabic words.” Allah has forgiven you!
In another tradition it is said that, that voice was also hearded by those who were present in the mosque and all started crying.
Hazrat Yaqub (a.s.) did intercession for his sons
When Hazrat Yusuf’s (a.s.) brothers’ intercession became evident, they caught hold of Hazrat Yaqub’s (a.s.) legs.
قَالُواْ يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّيَ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ
“They said: O our father! Ask forgiveness (in the court of Allah) of our faults for us, surely we were sinners. Yaqub said: I will ask for you forgiveness from my Lord; surely He is the forgiving, the Merciful.”
(Surah Yusuf 12:97-98)
It is written in Tafsir-e-Minhajus-Sadeqin that, Hazrat Yakub (a.s.) decided the time to ask forgiveness for them as the dawn of the night of Jomoah. (The dawn of Friday). It is reported that, for more than twenty years period of time, Hazrat Yaqub (a.s.), on every dawn of Friday, used to order his sons to make one row of congregation. He used to do prayers and ask forgiveness for them. And all used to say Ameen while sitting in the row. At last after twenty years their repentance was accepted.
In short, it is evidently known with this Ayat also that, the subject of intercession was present in all the previous divine laws.
The prudence-expediencies of intercession
There are so many expediencies of intercession. Out of them one is, this that, this way, the place and dignity-honour of the venerable people in the religion, becomes manifest near the Allah. This way people follow and accept their spirituality and saintliness also they gain spiritual and intellectual benefit. They get access to their needs-wants and wishes. Allah’s orders-commands and prohibitions (Ahkams) which and they bring into force, people also obey them in all such commands.
There is no doubt, that, the man, who has the hope of the intercession of The Holy Prophet (s.a.w.s.) and his vicegerents (administrators), he follows their commands also with the true spirits. If sometimes he disobeys their commands also surely that will not be because of his carelessness and shamelessness. Rather that disobeyance will be because of his overwhelming carnal desires. In the end this kind of person will get divine guidance towards asking for forgiveness and pardon. And because of the intercession of those great personalities he will get the deliverance. (Only repentance and asking for forgiveness is not enough, but intercession is also necessary.
Cure of the disease of polytheism
When the man reaches the stage of wisdom, then on the basis of his experience and perceptions he draws his conclusions, that, for his or others’ physical life and development, some special physical means are beneficial. In the same manner for deliverance from evil and loss in the life also some special physical means are beneficial. He knows that many different things to eat can satisfy his hunger. Many different things to drink can overcome his thirst. Different types of clothes will save him from chilling cold and hot summer. As a result of his efforts and search, he gets the riches of the world. Where as because of his laziness (idleness) and carelessness he does not get the comforts and prosperity. With the help of Doctor and medicines he gets relief from pain and diseases. Because of water and the heat of the sun saplings grow. And because of the movement of the earth on its axis day and night occur.
Now if the man considers these physical means to be the permanently and absolutely effectual things with regard to those acts than that will become polytheism. The remedy to this disease of polytheism is this, that, he should use his brain. He should think over. He should see that no physical existing thing is everlasting. But there is some such being (ever existent, everlasting, self existing) which and looks after all these things in a very organised manner.
For instance, he may look at his own self. He may try to understand his initial conditions. First he was in the womb of mother, and before that he was in the form of dispersed atoms-molecules, in his fathers’ body. By the Power and the Grace of Allah it so happened that between his father and mother relation was established and flower-vegetables and drinks-beverages etc which became part of the body of his parents, the same became part of his body also, Allah gathered handful of particles and made him a person who is wise-strong and the one who can speak, listen and understand.
هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا
“There surely came over man a period of time when he was a thing not worth mentioning. Surely we have created man from a small life-germ uniting (itself): We mean to try him, so we have made him hearing, seeing.
(Surah Dahr 76:1-2)
It is somewhat same story of all living-existing elements of the world. Analysis of them all will show that, they have come into existence from nothingness. Hence there is for sure, some creator, who gave them that form of existence. And who gave them sustenance and nourished them upto the present form.
Effect and efficacious
Nothing can come into existence on it’s own. There is someone for sure who has created. For every creature, the creator is a must. In the same way every creature, after being created and after its coming into existence, that creature has some signs and qualities (peculiarities). Those signs and qualities are known as secondary excellence. The basic and initial excellence of that creature comes into existence from nothingness. For that also some creator is required. In the same way, for example, the Creator has created man who is hearing and seeing. These sense of hearing and seeing are the secondary excellence. The Creator or the one who causes those effects also is the same one who is the creator of the person called human.
The effect of the means-causes
No one can deny the law of cause and effect. If paper burns because of the fire, then looking at the burnt paper and the fire who will deny the fact that there is no connection between the fire and the attribute of burning. The cause of burning of the paper is fire. Where as the burnts paper is known as the causer. In this respect there is no opposition to it.
If there is any opposition -disagreement between faithful and materialistic people is here that, whether these means-causes are having their effect on permanent basis (with Allah ignoring it) or infact Allah Himself has given the effect in those causes. Disagreement is this that whether these means-causes are effective or the real effector is Allah. The faithfuls say that if Allah wishes, He may give effect in the cause and if Allah does not wish, He may cause the mean to be ineffective. The fire may become garden. If Allah does not wish then the medicine become ineffective. If Allah wishes then the medicine will have the effect. If Allah wishes then the fire will burn the paper.
فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ
Therefore that Allah is clean and clear of all sorts of shortcomings in whose Kingdom of complete control each and everything exists and you are going to return to Him only.
(Surah Yasin 36:83)
For further details on this subject refer to the subject of polytheism and hopelessness in the book of “Gunahane-Kabirah.”
Man has no authority in the matter of creation
Those act which are related with the intentions of man, that is, if man wants he can do it, it can happen. If he does not want it will not happen. Man’s power is limited to that extent. That power is also gives by Allah. If he breaks one piece of bread then also he uses the strength given to him by Allah. If Allah takes away the strength, he will not be able to move his tongue even a little. He will not be able to move his finger even a little. A person by the Will of Allah can become a father or a mother, but if it is said to him that one insect he can bring into existence from nothing. Without using any material he make something material and show. That is to say that he create. Then he seems to be helpless.
وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ رَبُّ الْعَالَمِينَ
“You can not do anything on your own wish, but only if the sustainer of the whole universe that is Allah wishes them only you can do something.”
(Surah Takvir 81:29)
Will-Wish of Allah
Therefore it is the responsibility of every Muslim that, whenever he decides something and thinks of doing something, then he should keep in mind the wish-will of Allah also. He should think that surely I would make an effort to do the thing. Now it is the will of Allah that He may grant this work to be done or may not grant it to be done.
In-sha-Allah should be said.
Therefore Insha-Allah should be said. That means if Allah Wills and then I will do this or that work. It is stated in Quran-e-Majid in clear terms.
وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا
“With reference to any work, never you say, that I will do that work tomorrow, buy say Insah-Allah also.”
(Surah Kahf 18:23)
The moral conclusion is this that, if Allah’s will is not there, then nothing will happen with the mere wish of man.
With the intentions-expectations being broken
In Nehjul-Balagha there is a famous sentence of Maula-Amirul Mo-mineen (a.s.) that,
I recognise Allah because of intentions being broken, knots getting opened and courages being tattered (broken).
And in the book “Gororul Hikma” after that, this sentence is also there that
And the person whose difficulty and misery when removed, he made his intentions for Allah absolutely pure and clean. (I recognised Allah)
That means intentions-expections when being broken is also one of the arguments (Proof) to recognise Allah. Often it so happens, that a person intends to do or not to do an act (deed), but suddenly he changes his thoughts (intentions). There must be surely some or the other reason to break that aim and intention. From this it is known that, one such great Power is there, which is overwhelming (overpowering) man’s intentions also.
One argument (proof) to recognise Allah is the knots getting untied or problems getting solved-things getting disentangled. This happens when Allah Wills. Hardship and difficulty comes only when Allah wills. Hardship and difficulty get away only at a time when Allah commands in that way.
Dua-e-Faraj and Hasan Muthna getting freedom
We are relating one historical incidence by way of an example:
“Walid bin Abdul Malik bin Narwan wrote a letter to Saleh bin Abdullah Al Murry the governor of Madinah that, Hazrat Mujtaba (a.s.)’s son Hasan be brought out of prison and in Masjid-Nabavi, he should be lashed (floged) with five hundred whips.” “Saleh” did bring out the noble man from the prison and brought him in the mosque. People assembled there. Then he went on the pulpit, so that he may read the order of Walid and then put it in action.
At that particular time Hazrat Ali bin Husain, Imam Zainul Aabedeen (a.s.) entered into the mosque. He went to Hasan Musanna and said, O son of my uncle, asks Allah with Dua-e-Faraj! He said: Which is that Dua? Hazrat showed him that Dua. That Dua is this:
There is no God but Allah, who is forbearing, and merciful-generous-bountiful. There is no God but Allah, who is great and venerable. There is no God but Allah who is venerable and great. He pure-clean of every blemish-fault-defect and imperfection. That Allah who is the Lord of grand-magnificent throne (high seat). All all the praise is due to that Allah only, who is the Lord-Sustainer of all the worlds (universe).”
Teaching this Dua, Imam went away. Mr. Hasan started reciting this Dua repeatedly. Till Saleh finished reading the letter. Then he came down from the pulpit (mimbar), so that he can execute the order of Walid. Suddenly Saleh said, in my eyes Hasan is wronged (oppressed). For time being we should wait from executing the order of Walid. I will first approach the Khalifah (King).
Governor Saleh wrote a letter to the Khalifah. In reply to that Walid wrote that, “free him from the prison.” Hence Saleh freed Hasan Mosanna.
(Safinatul Behar, Vol. I, Page no. 456)
Beyond the Will of Allah
Such incidents (stories) are too many. Rather every man, during the course of his life, faces thousands of events, where he sees that his intentions are not fulfilled, he cannot act according to his plan, his resolves are punctured. And on one particular day-(time), the knot gets untied, his problems get solved, his difficulties get eased. Hence this should be understood (accepted) by real faith (confidence) that, his and all other humans’ heart is under the power of Allah. He Himself says in Quran (Surah Anfal 8: Ayat No.24)???
أَنَّ اللّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ
“And know that Allah (the omnipotent) intervenes between man and his heart.” (i.e. He puts (creates) obstructions between him and his intentions)’
(Surah Anfal 8:24)
If you (man) understand then
If man gives a deep thought, then he will know this by faith (confidence, certainty), that Allah are comprehending (knowing) each and every aspect of his life. He is connected with Allah with respect to his breathing to his aims and intentions also. i.e. in all aspects of life he is connected-attached to Allah. He cannot do anything on his own, without the help or will of Allah on permanent or temporary basis.
يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاء إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ
“O you people, you all are dependent on Allah and only Allah is independent-unconcerned-without want and worthy of All Praise”
(Surah Fatir 35:15)
One who believes, having faith, he knows that, Allah has made his heart bright shining with light-splendour. If he does some good-virtuous act, then he receives assistance-help and divine guidance-aid from Allah. If his good virtue has supported him then that good virtue also Allah has given (alloted) him because of his purification of mind-soul. This is true in all the divine blessings-good things of life. Therefore man should not become arrogant. He should not be proud. He should not be having haughtiness. Rather he should remain (cautious) afraid of the thing that, because of not being grateful, that grace may be taken away. It should not happen, that, in that some non-preferable attribute or the infidelity-blasphemy-paganism-hypocrisy is hidden in it. It should not happen that he performs some sin or an evil act. It should not happen that Allah might leave him on his own i.e. Allah may not inspire him to do well and refrain from evil. He may take away his “tawfik.” It is a must for man to have fear of Allah also and not to be disappointed from His grace-bounty also. He should always show his dependence and humbleness in front of Allah and he should know for sure, that if he is not leaving his attachment connection with Allah, then Allah will not deprive- debarre him.
Therefore it should be understood (necessary to understand)
Hence what is important is this that, all such creative (in which man is helpless-he can not do anything) and optional acts which are in his power to perform, he should feel that he is poor and dependent in the court of Allah. And he should know this for sure that he is a slave of Allah. He is His property, whereas Allah is his Master-Lord. He is cherishe by Allah. His upbringing is done by Allah. And Allah is his Lord-sustainer and Providence. He is, in all time and condition in the Powerful Possession of Allah and all the goodness is in Allah’s hand.
“O my Lord! From me where and what good is there! Goodness can be had only from your treasure of blessings.”
(Dua-e-Abu Hamza Shomali)
Man cannot purify himself also till that time when Allah does not give him the true guidance.
اللّهُ يُزَكِّي مَن يَشَاء
“Rather whomsoever Allah wishes, makes him pure.”
(Surah Nisa 4:49)
He may grant us forgiveness
If there is pain-feeling for religion in the heart. If this fear is there, that death can come at any time, then man should see that whether in him the roots of polytheism-paganism and hypocrisy is not hidden. In the darkness of night on a clear, transparent stone on ant’s movement-the foot fell can be heard but the paganism and hypocrisy can enter into the heart the way without even we knowing or experiencing its entry. Man should understand Tawheed-Oneness of Allah in complete detail. Those Duas and which are related by Ahle-Bait (a.s.), man should not neglect them. In those Dua’s treasures of knowledge of God and the rules of good manners of worship are there. In the court of Allah, the independent man should always raise his hand of dependence.
Man should ask for the divine help and guidance from the Lord for getting rid of the diseases like that of infidelity and hypocrisy which are pertaining to heart and for the abstinence from that evil. Especially on Zahoor-e-Ale-Muhammad i.e. Sahifa-e-Kamila’s Dua’s and it’s meaning he should pay attention and think over it.
Dua-e-Jawshane Kabir and Dua-e-Arafah.
Such Dua’s which are beneficial for Tawheed on whose means man should continue thinking on it. Of them Jawshan-e-Kabir and the Dua and which Imam Husain (a.s.) had recited on the day of Arafah. These Dua’s are right from the begining to the end about Tawheed Afali, different actions of Allah, and are regarding norms of worship. We end this discussion here in the name of the leader of the martyrs Imam Husain (a.s.), who is the phenomenon of Allah’s enormous blessings. Hope that with their blessings, Allah will shower on us, such blessings, that all our spiritual pollution is removed.
source : QALBE SALEEM/ Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
