Midnight Prayer

Now remains the exposition of these two phrases of the hadith:In this blessed pronouncement, the Commander of the Faithful, al-'Imam `Ali (A), has placed the actions of the heart, contemplative awareness, and the taqwa of God by the side of night vigils and keeping aloof from the bed for the sake of worship. This proves the distinction and merit it commands, and the practice has been greatly glorified in the traditions. The biographies of the Imams of guidance (A), and those of great sages and eminent scholars, indicate that they not only assiduously observed it, but attached great importance to the practice of staying awake until the late hours of night, aside from the aim of worship.

There are forty-one ahadith recorded in Wasai'l al-Shi`ah (the greatest of Shi'i books, which is the pivot of the Shi'i legal school and the source book of Shi'i scholars and fuqaha') about the benefits and merits of observing this practice, and there are several ahadith about the undesirability of giving up this habit. There are, of course countless of similar traditions in the books of supplications and prayers, but we shall quote only a few in the following, as a token of barakahand blessing:

It is reported in al-Kafi from Mu'awiyah ibn 'Amman who said that he heard al-'Imam al-Sadiq (A) say: "In the wasiyyahaddressed to 'Ali (A) by the Prophet (S), he (S) said: 'O 'Ali, I enjoin you regarding certain habits that you must safeguard.' Then the Prophet (S) prayed, 'O God, succour him.' Then (continuing his advice) he said: 'Observe the midnight prayer. Observe the midnight prayer. Observe the midnight prayer. [14]

Its great significance may be understood from the entire tradition:

In al-Khisal, Abu 'Abd Allah (A) is reported to have said: "The Prophet (S) asked Jibra'il to exhort him about something. Jibra'il said: 'O Muhammad! Live you as you wish, for verily you will die one day. And love whatever you like, for verily you will have to part from it. Act as you wish, for verily you will have to face it. Know that the distinction of a believer lies in his establishing the night vigil and his nobleness lies in refraining from (maligning) the people's honour. [15]

The high degree of its significance can be understood from Jibrail's especially recommending it to the Messenger of God (S); for had Jibra'il (A) deemed anything else as more important, he would have mentioned it while giving advice.

It is reported in al-Majalis on the authority of Ibn 'Abbas that the Prophet (S) sad in a hadith: "When God Almighty appoints the night vigil as sustenance for His slave, man or woman, when he/she wakes up at night with sincere devotion towards God, performs a full ablution, and says prayer for the Almighty God with the purity of intention, with whole heartedness and with tearful eyes, God Almighty appoints seven rows of angels (to pray) behind him/ her. No one except God can count their number on each side of each row, which extends from the east to the west. When he concludes the prayer, God Almighty writes grades for him equal to their number." [16]

In 'Ilal al-shara'i, it is reported from Anas that he heard the Messenger of God say: "Two rak'ah of prayer performed in the middle of night are dearer to me than the entire world and everything therein." [17]

In a number of ahadith it has been reported that the midnight prayer is the mu'min's honour and dignity, and his adornment in the Hereafter, in the same way as children and wealth are the adornments of this world.

In `Ilal al-shara'i, Jabir is reported to have heard the Prophet (S) say: "God did not befriend Ibrahim (A) except for his feeding people and offering prayers by night while the people were fast asleep." [18]

Had there been no other merit besides(alongside) this for the midnight prayer, it would have been enough - but for those alone who deserve to practise it, not the likes of me. We do not know what honour and distinction it is and what it means to possess the station of being befriended by God. All intellects fail to comprehend it. If all the adornments of Paradise were displayed before his eyes, such a man would not even glance at them. You also, had you a beloved dear to your heart, or a very dear friend, were he to be present in front of you, it will cause you to neglect all the good and delicious things, absorbing your attention entirely with the vision of the beloved and the radiance of the countenance of the dear one, though this similitude is out of proportion for describing this condition, to the extent that the east is far from the west.

From 'Ali ibn Ibrahim who, with his chain(series) of narrators, reports from al 'Imam al-Sadiq (A) that he said: "For every good deed that a slave of God performs, the reward for it is specified in the Quran, except for the midnight prayer, which commands an unusually high reward on account of its great worth. (God says in the Quran): Their sides shun their beds as they call on their Lord in fear and hope; and they expend of what We have provided them. No soul knows what delight is laid up for them secretly, as a recompense for that they were doing (32:16,17)." [19]

What can be the delight that God Almighty has kept in store for them, concealing it from the eyes of all? Had it been something similar to the flowing streams, the magnificent mansions, and the diverse bounties of Paradise, He would have described it - as in the case of other deeds, of which (at least) the angels are aware. This shows that this reward is above all these and of a different kind; its greatness stands beyond that which can be communicated to anyone, especially the inhabitants of this lowly world. Do not liken the bounties of this world to those of the other. Do not imagine that the Paradise and the gardens therein are similar to the gardens of this world, only somewhat vaster and of a greater degree of grandeur. There is the abode of Divine beneficence and the house of the hospitality of the Lord. The entire world is not comparable in grandeur to a single hair of a houri of Paradise. Rather it is not comparable even to a thread of the garments made for its inhabitants.

Despite all this, God Almighty has named none of these as reward for the performers of the midnight prayer, and has only referred to the high station of theirs in the words of the above verse. But, alas, we are indolent, being not men of certitude. Otherwise, it would not have been possible for us to be neglectful to such a degree and to be so drowned in deep sleep till morning. If the night vigils were to make man aware of the mysteries of salat, were he to preoccupy his mind with the remembrance and contemplation of the Lord, and were his nights to become mounts of ascent into the Divine Proximity, his reward would be nothing other than the vision of the Absolute Beauty.

And woe to us, the negligent who do not wake up from slumber till the end of life and remain under the intoxication of nature! Woe to us, whom every day increases in stupefaction! Woe to us, who live(survive) on the animal plane, comprehending nothing but eating, drinking(beer) and lovemaking! Whatever we do, even if it is worship, that too is merely meant for catering to the needs of the belly and the underneath. Do you imagine that the salat of Khalil al-Rahman, the Friend of the Beneficent (Ibrahim), was similar to that of ours? He did not speak of his wishes even to Jibra'il - and we? We do not hesitate to beg even Satan (if we believe him to be mighty enough to grant our prayers) to fulfil our desires!

Yet there is no need to lose hope. It is possible that after a period of performing the night vigil and habituating ourselves to it God Almighty may gradually help you and cover you, with an invisible gesture of grace, with the robe of His mercy. But, on the whole, do not be oblivious of the mysteries of worship, and do not devote yourself merely to the outward refinements of Qur'anic recitings. If you cannot perform it with a sincerity of intention, strive at least for the delight that God Almighty has kept hidden from all the sights. And remember in your prayers, should it be your wish, this rebellious and beastly sinner who has forgone all higher stations to remain content to thrive on the animal plane. And chant with full attention and sincerity of intention this prayer:

My God, I implore Thee to rescue me from the house of illusion and this abode of delirium, and help me to return to the abode of eternity. Grant me the ability(talent) and preparedness to die before such an opportunity is lost. [20]

What is Taqwa?

This should be known that taqwa (derived from wiqayah, defence) is a kind of defence and shielding. In common speech, as well as in the vocabulary of traditions, it means to restrain or bridle oneself from violating Divine commands (awamirand nawahi) and from going against what is pleasing to God. It is usually used for efficacious guarding of the soul and total control of it from falling into illegal and illegitimate acts, by refraining from all that is suspect (i.e. not known to be permissible for certain):

Whosoever pursues dubious things, spills into forbidden things (muharramat) and is destroyed on account of his ignorance, such as an animal that grazes around a mire(marsh) is liable to soon get entrapped in it. [21]

This should be known that although mere taqwa does not by itself constitute the higher stages of perfection and spiritual accomplishment, but reaching a high station is also not possible without it; for as long as the soul is smeared with commission of prohibited deeds, one cannot enter the door of humanity and cannot be a wayfarer of its path. As long as man remains obedient to his carnal wishes and sensual pleasures and their sweetness hangs in his mouth, he cannot even reach the preliminary grades of human perfection. As long as he cherishes the love of the world in his heart and has the fondness: for mundane things, he cannot reach the station of even those who are halfway on the road(mutawassitun) and the zuhhad. And as long as self-love lies embedded in his essence, he will not reach the station of the sincere (mukhlisun) and the lovers of God. Until the love for the pluralities of the world (mulk) and the Hereafter(malakut) is evident in his heart, he will not reach the high station of the majdhubun (those immersed in the Divine and detached from all worldly attachments). And until the plurality of the Names is manifest within the core(interior) of his essence, he cannot attain total annihilation (fana). As long as his heart is turned towards the spiritual station, he has not attained the station of complete extinction. And until his essence is prone to take up different colours (talwin), he has not reached the station of stable endurance, and the Essence; as the referent of the Name of the Essence, will not cast Its eternal and everlasting radiance into his heart. Thus, for ordinary men taqwa is with respect to the forbidden things; for the elect it is vis-a-vis sensual pleasures; for the ascetics it is in relation to the world, for the sincere it is in relation to the love of the self; and for the majdhubun it is in relation to the plurality of Act; for the faniyun (those who have annihilated themselves in the Essence) it is in relation to the plurality of the Names; for, the wasdun (those who have reached the Essence) taqwa is in relation to absorption in the annihilation; and for the mutamakkinun it is in regard to inner instabilities (talwinat), and hence the Quran enjoins:

So be as steadfast as thou art commanded. (11: 112)

There is much that can be said for each one of these stations, the description of which would not lead the likes of us anywhere except into confusion and bafflement over terms, blind as we are to the meanings concealed by the veils of concepts, and there are a people who befit every field. Now we shall turn our attention to taqwa in its elementary form, which is more significant for mankind.

Taqwa for the Common People:

Remember, my dear, that in the same way as there is health and sickness for the human body and remedies and cures for correcting it, there is also health and disease and remedies and cures for the human soul as well. Its health and well-being is observance of moderation, it lies in treading the human path, and sickness and affliction is the result of deviating from the right path of humanity. The spiritual maladies and diseases are a thousand times more significant than the physical maladies; for at the most the latter ultimately lead to death. As soon as death approaches and the soul leaves the body, all physical maladies and corporeal defects and infirmities disappear for one, and one does not feel any bodily pain and affliction any more.

But if, God forbid, one is afflicted with spiritual maladies and diseases of the soul, the time of death is withdrawal of the soul's attention from the body and its redirection towards the domain of the spirit: that is the beginning of the experience of these sicknesses and afflictions. The similitude of attention toward the world and its attachments is like the narcotics which makes its addict oblivious of himself. The breaking of the soul's bonds with the realm of the physical world makes the soul gain self-consciousness. As soon as it becomes self-conscious, all the pains, diseases and indispositions that lie latent within the depths of the essence, now overwhelm it and each and every thing that remained invisible until that time, like fire smouldering under ashes, becomes evident. Those diseases and maladies either cannot be driven away and adhere firmly to one, or if they are remediable, it is only after being subjected to tortures, pains, fire and burning for thousands of years that they can be wiped away: `the last cure is cauterization.' God Almighty says:

...It will be heated in the fire of hell, and their foreheads and their flanks and their backs will be branded therewith. (9:35)

The apostles of God are similar to kind physicians who out of great concern for treating illnesses prescribe different remedies in accordance with the severity of the disease. They have strived to guide mankind on the right path of genuine guidance (We are God-trained physicians). The effect of the spiritual deeds and actions of the heart, as well as the external deeds and actions of the body, is similar to that of a medicine. In the same way, the effect of taqwa, on each of its levels, is similar to abstaining from those things that aggravate the disease. Unless the sick man does not abstain from harmful things, it is not possible that his malady be replaced by well-being and the prescribed remedy be effectual. During physical illness, sometimes, despite a little intemperance, medicine and nature do their work and one may regain his health and well-being; for nature itself is a protector of health and medicine acts as its assistant. But the matter is more serious in the case of spiritual maladies, as here the nature dominates the apparition(spirit) from the very beginning. and the spiritual side heads towards corruption and decline:

Verily, it is the self which incites to evil (12:53)

Accordingly, the disease overwhelms it on the slightest indulgence and intemperance, making inroads and destroying its health and vigour completely. Therefore, anyone who is concerned with his spiritual soundness, will try to improve his condition after finding the ways of getting rid of painful chastisement. His well-being rests upon two things: one is to adopt those things which bring spiritual health, and the other is to abstain from things which bring spiritual harm and affliction.

It should be remembered that the spiritual harm inflicted by the forbidden things is greater than all other vices, and it is for this very reason that they have been forbidden. And to perform the obligatory and incumbent duties is also most necessary, and it is for this reason that they have been made obligatory and given priority over all other things. These have been considered as the foremost and the most essential steps in the direction of spiritual advancement.

Treading the path of felicity and reaching the highest human grades and stations depends upon having traversed these two stages. Anyone who observes them s felicity and salvation. Of these two, taqwa, or abstinence from muharramat, isthe more significant. The mystics and the wayfarers have also considered it more significant than the other step. A study of the traditions (of the Prophet [S] and the Imams [A]) and the sermons of the Nahj al-balaghah further confirms this that the Infallible Ones (A) also laid great emphasis on this step.

Therefore, O dear, consider the first stage to be of utmost importance and be greatly heedful and attentive regarding these matters. If the first step is taken rightly and this foundation is laid solidly, there is hope of reaching the other stations; otherwise it is impossible to attain the higher stations and very difficult and painstaking to obtain salvation. Our precious Shaykh used to enjoin us to attend constantly to the following verses of the Surat al-Hashr:

O ye who believe! Observe your duty (taqwa) to God. And let every soul look to that which it sendeth on before for the morrow. And observe your duty (taqwa) to God! Verily, God is informed of what ye do. And be not ye as those who forgot God, and He caused them to forget their souls. Such are the evildoers. Not equal are the people of the Fire and the people of the Garden. The people of the Garden, they are the victorious. If We had caused the Quran to descent upon the mountain, thou (O Muhammad) verily hadest seen it humbled, rent asunder by the fear of God. Such similitudes coin We for mankind that haply they may reflect. He is God, than Whom there is no other god, the Knower of the invisible and the visible. He is the Beneficent, the Merciful. He is God, than Whom there is no other god, the Sovereign Lord, the Holy One, Peace, the Keeper of faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be God from all that they ascribe as partners (unto Him)! He is God, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise.(59:18-24)

Our Shaykh would ask us to recite these verses after daily prayers and to contemplate over their meaning, especially in the late hours of night when the heart is relaxed, stating that it is very effective for curing the soul and for holding the mischief of the self and Satan at bay. He would recommend us to be with ablution (wudu') all the time, for, he would say, it is like a warrior's armour.

In any case, beseech and entreat God Almighty with supplications and tears to succour you and assist you during this trial and to help you in acquiring the faculty of taqwa. Remember that in the beginning it will appear to be a little hard, but after strict observance of a few days discomfort will change into reassurance

and hardship into leisure and tranquillity; rather, it will give you a unique spiritual joy, which those who have tasted value higher than all other enjoyments.

God willing, after strict vigilance and total taqwa, you will progress towards the station of taqwa attained by the elect, which is taqwa against sensual pleasures. When you taste the sweetness of spiritual enjoyment, you will gradually turn away from physical pleasures and try to evade them. Traversing the path will become easier for you and you will not attach any value to transitory physical enjoyments; rather, you will abhor them. The worldly treasures will appear ugly and coarse(unfarmed) to your eyes.

In this state of consciousness, you will realize that each one of the worldly pleasures leaves its trace on the soul, a black blot on the heart: it intensifies the love for this world, which itself causes one to cling to this place, and, at the time of the wrenching(yanking) away of the soul from the body, takes the form of the agony of death and its distresses and squeezes. Mainly(principally), the anguish and agony of death and its severity are the result of these pleasures and these attachments to the corporeal world, as said earlier. As soon as man gains consciousness of this fact, all the physical pleasures lose their significance in his eyes.

He becomes abhorant towards the world, its treasures and adornments. This itself is another success, whence the wayfarer advances towards the third grade of taqwa. Thereupon, treading the Path of God becomes easier for him and the road to humanness becomes illuminated and spacious. Every step that he takes carries him further on the way of Truth.

His exercises assume sacred validity. He becomes averse to the self, its ways and its demands. He senses within his being the love of God and he is no more satisfied now with the promises of Paradise and the palaces and the houris thereof. He yearns for a higher ideal and end hating his (earlier) self-seeking and self-love. His taqwa is now directed against self love and he becomes muttaqi in regard to his own self-indulgence. This is a high and lofty attainment and the first step in the direction of sensing the fragrance of wilayah. God Almighty specifies a seat for him under the shelter of His grace and succours him with His special favours.

The matters that the wayfarer on the Divine path experiences after this are beyond the ken of expression. And praise belongs to God, in the beginning and the end, outwardly and inwardly, and may His benedictions be upon Muhammad and the pure of his progeny.

[14]. Al-Kulayni, Rawdat al-Kafi, p.162; al-Hurr al-'Amili, Wasa'il al-Shi'ah, V, 268; al-Shaykh al-Saduq, Man la yahduruhu al-faqih. I, 484; al-Kulayni, Furu al al-Kafi, I, 73.

[15]. Al-Shaykh al-Saduq, Thawab al-'a'mal, p.63, hadith 41; Man la yahduruhu al-faqih, I, 471,

[16]. Wasa'il al-Shi'ah, V, 275.

[17]. Al-Shaykh al-Saduq, 'Ilal al-shara'i, p.138.

[18]. Ibid., p.23; Wasa'il al Shi'ah, V, 276.

[19]. 'Ilal al-shara'i, p.23; Wasa'il al-Shi'ah, V, 276.

[20]. Shaykh 'Abbas al-Qummi, Mafatih al jinan.

[21]. Wasa'il al-Shi'ah.

...Muhammad ibn Ya'qub (al-Kulayni): from a group of our teachers, from Ahmad ibn Muhammad ibn Khalid, from more than one transmitter, from 'Ali ibn Asbat, from Ahmad ibn 'Umar al-Hallal, from 'Ali ibn Suwayd, from Abu al-Hasan al-'Awwal (A). 'Ali ibn Suwayd says: "I asked him concerning the utterance of God Almighty, 'And whoever puts his trust in God, then God suffices him' (65:3). The Imam (A) said: 'There are various degrees of trust in God. Of them one is that you should put your trust in God in all your affairs, being well-pleased with whatever God does to you, knowing for certain that he does not cease in His goodness and grace towards you, and that the command therein rests with Him. So put your trust in God, leaving that to Him and relying upon Him in regard to that and everything other than that."' [1]

Exposition:

Halal, with a shaddah on the lam, means the seller of hill, oil. Abu al-Hasan al-'Awwal is al-'Imam al-Kazim (A), and it is he who is meant (in traditions) when just `Abu al-Hasan' is mentioned. Abu al-Hasan al-Thani is al-'Imam al-Rida (A) and Abu al-Hasan al-Thalith is al-'Imam al-Hadi (the Tenth Imam). Tawakkul literally mean, admission of one's inability and reliance on one other than oneself. means, as the lexicographers `I relied upon him in' a certain matter', the word originally being, which means considering someone sufficient. derived from nd meaning `to fail', `to neglect', `to refrain'. In the transitive form, some have said, when it requires two maf'ul, the sense of preventing and depriving(man`) is assured ....

Tawakkul, is something other than tafwid; and the two are different from rida and wuthuq, as will be explained later on. We will now explain this noble tradition in a number of sections:

Tawakkul and its Degrees:

Know, that closely related meanings have been ascribed to tawakkul by the various definitions proposed by different schools, each according to its own approach. The author of Manazil al-sai'rin says:

Tawakkul means entrusting all the matters to their Master and relying upon His trusteeship. [2]

Some `urafa' have said:

Tawakkul means throwing the body down (as in prostration) in servitude (to God) and attaching the heart to (His) Lordship.

That is, it means using one's bodily powers in obedience to God and refraining from interfering in the matters (of the heart) and consigning it to the Lord. Some others have said:

Tawakkul upon God means the severance by the servant of all hopes and expectations from the creatures (and attaching, them to God).

The meanings mentioned are. closely related arid there is no need to delve further on the meaning of the word. However, that which should be mentioned is that tawakkul has various degrees in accordance with the stations of the devotees. Since the knowledge of these degrees of tawakkul depends on the knowledge of the various degrees of the devotee's knowledge of their Lord, the Almighty and the Glorious, we cannot avoid discussing them here.

Let it be known to you that one of the esoteric principles of the wayfarers of the Path, without which no progress is possible, is the knowledge of God's Lordship and Mastership and the quality of the sway of the Holy Essence over all affairs. We shall not discuss the theoretical aspect of this issue, for it calls for an examination of questions related to free will and predestination, which is not suitable(apt) for these pages. Here, we will only mention the different degrees of the people's knowledge of it.

People are very different in regard to the knowledge of the Lordship of the Sacred Essence .of God. The commoners among the monotheists consider God Almighty the Creator of the general essences of things and their elements and substances; but they do not believe in the all-embracing Lordship of God, and consider His authority over things as limited. As a matter of verbal habit they may often declare that God decrees all matters and has power over all things, that nothing can come into existence without His sacred Will. Yet, their actual station is not at a par with their verbal profession, neither in respect of knowledge, nor faith, neither experience nor conviction. This class of people, to which we also belong, have no knowledge of God's Lordship; their faith in tawhid is deficient and the sovereignty of the Lord is concealed from their sight by the veils of apparent causation. Hence they do not occupy the station of tawakkul, which is our concern here, except on the level of mere verbal claim. Accordingly, they do not rely in their worldly affairs on anything except the superficial causes and material factors. If sometimes they turn their attention to God and beseech something of Him, that is either on account of imitation or for reasons of caution; since not only they see no harm in it but allow a possibility of benefit. Thus there is a scent of tawakkul in them, although whenever they deem the apparent causal factors as favourable they totally forget God and His efficacy.

Now that which is staid regarding tawakkul, that it is not opposed to action and effort is quite right and in accordance with reason as well as revelation. But to fail to see God's Lordship and His efficacy and to consider material causes as independent is contrary to tawakkul. Although this kind of people are devoid of tawakkul in respect to their worldly affairs, they make vigorous claims of tawakkul when it comes to the matters of the Hereafter. They justify their sluggishness and neglect in the matters of acquisition of transcendental knowledge, spiritual development and fulfilment of moral and devotional duties by easy professions of reliance on God and tawakkul on His beneficence. With such verbal declarations as `God is great' and `My trust lies in God's beneficence' they hope to attain the stations of the Hereafter. However, in regard to worldly matters, they declare, "Effort and endeavour are not contrary to tawakkul on God and reliance upon His munificence." This is nothing except one of the guiles of the carnal self and the Devil. For this sort has tawakkul on God neither in the matters of the world nor in the affairs of the Hereafter. But since they consider worldly matters as paramount, they put their reliance on material causes, not relying on God and His efficacy. On the other hand, since the affairs of the Hereafter are not important in their eyes and as they have no real faith in the Day of Resurrection and its details, they conjure up pretexts to conceal their neglect. Hence they say, `God is great', and they declare trust in God and faith in the intercession of the Intercessors, although such professions are nothing but desolate(barren) verbiage and meaningless oscillations of the tongue.

There is another class of people, who, having been convinced either by reason or revelation, affirm that God Almighty is the sole determiner of matters, the cause of all causes, efficacious in the realm of being, there being no limit to His power and influence. On the level of rational belief, they have tawakkul in God; that is the complete grounds of tawakkulhave been furnished for them by reason and revelation. Hence they consider themselves as mutawakkil and are able to supply rational proofs in justification of tawakkul, having confirmed rational conviction in all the essential preliminaries oftawakkul, which are: God's knowledge of the needs of His creatures; His power and ability to satisfy those needs; His freedom from stinginess; and His Love and mercy for His creatures. On the basis of these, it is necessary to have trust on the Omnicient, Powerful, unniggardly and Merciful Lord, Who takes care to provide whatever is good for His creatures and in their interest, Who does not allow them to remain deprived of what is good for them, even though they themselves should be incapable of distinguishing between that which is beneficial or harmful for them.

This group, although they are mutawakkil on the level of rational knowledge, has not yet attained the stage of faith; they are shaky when confronted with the matters of life. There is a conflict(fight) between their reason and their heart, in which reason is dominated by the heart which has faith in material causes and is blind to God's power and efficacy.

There is a third group in which the conviction in God's sway over creation has penetrated into the heart, which has firm(fight) faith in God's Sovereignty and Mastership over things. The pen of reason has inscribed all the essentials oftawakkul on the tablet of their heart. It is they who possess the station of tawakkul. But the members of this group also differ from one another in regard to the level and degree of faith, whose highest degree is contentment (itminan) at which the most perfect degree of tawakkul appears in their heart. Then, their heart is detached from causation and attached to the Lordship of God, on Whom they rely and in Whom they-are content, in accordance with the words of the mystic who defined tawakkul as "casting the body away in servitude to God and attaching the heart to His Lordship."

That which was mentioned above holds true in the case when the heart still dwells in the stage of plurality (kathrat-e af'ar) otherwise it leaves astern the station of tawakkul to attain to a higher station whose discussion lies outside the scope of this exposition.

Thus, it was seen that tawakkul has various stages and degrees, and perhaps the degree of tawakkul referred to in the hadith is the one pertaining to the second group, for it mentions knowledge as its preliminary condition. Or perhaps it refers to a degree of tawakkul according to some other mode of gradation, for tawakkul is amenable to another kind of gradation, as described in relation with the various stages of wayfaring by the experts of mystics knowledge and spiritual discipline, as a gradual gradation from plurality to unity; for absolute extinction (fana'-e mutlaq-e af`ali) is not attained instantaneously but gradually. In the first stage, the wayfarer observes unity in his own self and then in all other beings. The stations of tawakkul, rida, taslim and all the other stations are attainable gradually. The wayfarer may at first exercise tawakkul in some of his affairs and with respect to hidden and unobservable causes. Then, gradually, histawakkul becomes general, in that it extends from hidden and inner causes to manifest and observable ones and from his own affairs to that of his relatives and associates. Accordingly, it is stated in the holy tradition that one of the degrees of tawakkul is trust in God in all one's affairs.

The Difference Between Tawakkul and Rida:

Let it be known to you that the station of rida is different from the station of tawakkul, being higher and more luminous. This is because whereas the mutawakkil seeks his own good and benefit and entrust his affairs to God considering Him the provider of good, the radi (one who has attained the station of rida) is one who has annihilated his will in the Divine Will, having no more a separate will of his own. When a mystic was asked, "Matur'id" ? (What is your wish?), he replied,"Urid an la urid " (My wish is not to wish at all). What he meant is the station of rida.

As to the words of the Imam (A) in the hadith, "that you should be well-pleased (radiyan) with whatever God does to you," they do not refer to the station of rida. Hence, he (A) says thereafter, "Know for certain that whatever He does to you, your good and benefit lies therein." It appears that the Imams (A) intended to bring about the station of tawakkulin the listener. For this he mentions certain preliminaries. First, he (A) says, "Know that He does not cease to be good and benign towards you." Then he (A) says, "Know that the authority therein lies with Him." Of course, one who knows that God Almighty has power over everything and that He does not cease to be graceful(elegant) and benign, he would attain to the station of tawakkul, because the two main pillars of tawakkul are the same as stated by the Imam (A); although he (A) does not explicitly state the other two or three pillars. After mentioning the explicit and implicit preliminaries - that whatever God Almighty does is welcome because in it lies one's good and benefit - the preliminaries which guide to the station of tawakkul, he (A) draws the conclusion and says: "Then have tawakkul on God."

Tafwid, Tawakkul and Thiqah:

Know that tafwid is also different from tawakkul, and so also thiqah is different from these two. Hence each of the three has been considered a different station on the wayfarer's path. The Khwajah says: [3]

That is, tafwid is subtler and more refined than tawakkul, for tawfid, means that the devotee should see no power and capacity in himself and that he should consider himself ineffectual and regard God as All-effectual. This is not so intawakkul, for the mutawakkil makes God his own substitute, one in charge of his affairs, for attaining that which is favorable and gainful. Tafwid is wider and tawakkul is a branch of it, because tawakkul is in regard to one's interests andtafwid is in regard to absolutely all the affairs.

Moreover, tawakkul does not occur except after the presence of its cause, that is the matter in regard to which the devotee comes to rely upon God. An example of it is the tawakkul of the Apostle (S) and his Companions in regard to security from the evil of the idolaters, at the time when they were told:

Those unto whom men said, 'Lo! the people have gathered against you, therefore fear them'. But it increased them in faith and they said, 'God is sufficient for us and an excellent trustee is He'.(3:173)

Tafwid, however, is mostly(mainly)  antecedent to its referent cause, as indicated by the supplication narrated from the Apostle of God (S):

My God, I surrender my self to Thee; I seek refuge with Thee, and I hand over my matter to Thee.

At times tafwid is subsequent to the occurrence of its cause, such as in the case. of the tafwid of the believer belonging to the Pharaoh's people (40:44).

The account given above is a condensed translation of the exposition by the famous `arif `Abd al-Razzaq Kashani of the words of the perfect `arif Khwajah `Abd Allah al-'Ansari, and that which the Khwajah says is also substantially the same. However, I have reservations about considering tawakkul to be a branch of tafwid, and there is an obvious lack of rigour in regarding tafwid as being the more general of the two. Also, there is no reason to regard tawakkul as being subsequent to the cause, for tawakkul can be both antecedent as well as subsequent.

As to the words of the holy tradition,possibly, since tawakkul is accompanied by viewing oneself as being in charge of one's affairs - because in tawakkul one makes God one's wakil in an affair that he deems as pertaining to himself - the Imam (A) wished to lift(handle) the questioner from the station of tawakkul to that of tafwid, making him understand that God Almighty is not your substitute and deputy in regard to the charge(assignment) of your affairs; rather, He is the master of His own realm and the Lord of His own kingdom (to which you and your affairs belong). In Manazil al-sai'rin, the Khwajah has also pointed out this while discussing the third degree of tawakkul.

And as to thiqah (reliance), it is different from tawakkul and tafwid, as the Khwajah says:

Thiqah is the eye of tawakkul, the (moving) point of the circle of tafwid, and the inmost heart of taslim (surrender). [4]

That is, the three stations cannot be attained without thiqah. Rather thiqah on God Almighty is the soul of those stations, and the devotee cannot attain them without thiqah. This allows us to understand the Imam's allusion to it, after the mention of tawakkul and tafwid, when he says:

[1]. Usul al-Kafi (Akhundi), ii, 391, hadith 3.

[2]. Khwajah 'Abd Allah al-'Ansari, Manazil al-sa'irin.

[3]. Ibid.

[4]. I

  ...Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him - from `Ali ibn Ibrahim, from his father, from Ibn Mahbub, from Abu 'Abd Allah (A) that he (A) said: "Verily, it is mentioned in the Book of 'Ali that of all mankind the prophets undergo the severest of trials, and after them the awsiya', and after them the elect to the extent of their nobility. Indeed, the believer undergoes trial in proportion to his good deeds. So one whose faith is sound and whose deeds are good, his trials are also more severe. That is indeed because God Almighty did not make this world a place for rewarding the believer and punishing the unbeliever. And one whose faith is feeble(flimsy) and whose (good) deeds are few faces fewer tribulations. Verily, tribulations hasten towards the believer with greater speed than rainwater towards the earth's depths. [1]

Exposition:

Some have said by nas (people, mankind) in this noble tradition and its like are meant perfect human beings (kamilun) such as the prophets and the awsiya', and that in reality it is they who are the nas, whereas other people are lil-nas (for the people), as mentioned in some traditions. However, that interpretation does not apply here and it seems proper that mankind and people in general should have been meant in this place. This is evident from the other traditions of this chapter of al-Kafi, and if it has been said in some traditions that by nas are meant the kamilun, it does not mean that the word has this meaning in every place that it occurs. Also, bala' means trial, test and examination, and it applies to the good as well as the bad among people, and the lexicographers have stated this expressly. Al-Jawhari in al-Sihahsays in this regard: And God Almighty' says: ( ... And that He may try the believers with a fair trial) (8:17) All that with which God, to Whom belongs Glory and Majesty, tries His servants is bala' and ibtila', whether it is one of the diseases and ailments, or adversities like poverty, humiliation and loss of worldly fortunes, or a thing of an opposite kind such as acquisition of power and glory, wealth, riches, high status, honour, and the like. However, whenever bala', baliyyah oribtila' and the like are mentioned, it is the former kind of things that are meant.

Amthal means `nobler and better: Hence, the phrase means that one who is better and nobler after the prophets and the awsiya' has to face a severer kind of bala' than the others, and those who are better and nobler than others after them have to face a severer degree of trial. The degree of the severity of bala' is in accordance with the decree of merit. This kind of expression (i.e., like ) does not exist in Persian.

`Sukhf' means `feebleness of the rational faculty' or `foolishness', as mentioned by al-Sihah, and other lexicographical works. Qarar means `resting place,' as mentioned in the dictionaries: The apology means that in the same way as the earth is the resting place where rainwater comes to rest and abide, the believer is the resting place of sufferings and tribulations, which rush toward him, come to rest in him, and do not depart from him. God willing, we will mention that which is needed for the exposition of this noble tradition in the course of a few sections.

The Meaning of Trial:

Let it be known to you that the human souls exist at a level of potentiality from the beginning of their origin, their attachment to the bodies, and their descent to the realm of corporeal existence (mulk), in respect of all things, including knowledge, good and evil traits, and all kinds of perceptive and behavioural faculties. Gradually they move from potentiality to actuality with the grace of God, the Almighty and the Sublime. At first, weak impressions related to particulars (as opposed to universals) emerge in the soul, such as impressions of touch and other outward senses, moving from the lower to the higher. Following that, the inward perceptions also arise in it. However, all its faculties exist only at a level of potentiality, and they do not grow without proper stimulation. For instance, if the base kind of faculties come to dominate it, it becomes disposed to ugliness and evil, for its inner powers, such as shahwah (lust), ghadab(anger), etc., impel it towards sin, licentiousness, aggression and tyranny. After following them for some time it grows into a strange monster and a highly grotesque devil.

However, since the grace and mercy of God Almighty have been accompanying the Children of Adam since eternity, He bestowed upon them two educators and teachers which are like two wings with which they can fly from the depths of ignorance, defectiveness, ugliness and wretchedness to the heights of knowledge, perfection; beauty and felicity, and deliver themselves from the narrow valley of nature to reach the expansive and open horizons of the realms of the spirit(malakut). The first of these is the faculty of intellect and discernment, which is the inner teacher; and the second, the outward teacher, is represented by the prophets and the divine guides who shove(jostle) the path of felicity as distinct from the ways of wretchedness. None of these two can singly achieve this end without the other. For the human intellect by itself can neither identify the paths of felicity and wretchedness nor find the way to the hidden world and the realm of Hereafterly existence. Similarly, the guidance of the prophets cannot be effective without the exercise of the discerning faculties of the intellect.

Thus God, the Beneficent and the Sublime, gave them these two educators so that through them all the potentialities and hidden faculties and capacities, latent in the human soul, should be realized and actualized. God Almighty blessed them with these two great bounties in order to try and test human beings, for it is through these bounties that individual human beings are separated into the felicitous and the wretched, the obedient and the rebellious, the perfect and the defective. And so the Great Wali of God said:

And by Him Who sent him (the Prophet (S)) with the Truth, you shall indeed be mixed and intermingled and then separated in the sieve (of Divine trial and tribulation)? [2]

In the noble al-Kafi, in the chapter relating to Divine test and trial (bab al-tamhis wa al-'imtihan), Ibn Abi Ya'fur reports al-'Imam al-Sadiq (A) as having said:

It is inevitable that mankind should be purified, separated and sieved so that a great number is excluded by the sieve.[3]

Also al-Kulayni reports with his isnad from Mansur the following tradition:

Al-'Imam al-Sadiq (A) said: "O Mansur! Indeed this affair (i.e. the appearance of al-Mahdi (A)) will not come to you except after despair and not, by God, until you have been separated, and not, by God, until you have been purified, and not, by God, until the wretched attain wretchedness and the felicitous attain felicity." [4]

In another tradition, Abu al-Hasan (A) is reported to have said:

You shall be purified in the way gold is purified. [5]

In al-Kafi, bab al-'ibtila' wa al-'ikhtibar, the following tradition is reported with isnad from al-'Imam al-Sadiq (A):

He said: "There is no qabd (extension) and bast (contraction) except that in it there is for God a purpose, a decree, and a trial. [6]

In another tradition he is (A) reported to have said:

Indeed there is no qabd and bast in that which God has commanded or forbidden except that there is in it from God a trial and a decree? [7]

Qabd means imsak (withholding), man` (obstruction, prevention) and akhdh (seizure). Bast is nashr (unfolding, spreading, resurrection) and 'ata' (gift, bestowal). Hence every gift, expansion and obstruction, and every command, prohibition and duty is for the sake of trial.

Thus we came to know that the sending of prophets and the revelation of heavenly scriptures is all for the sake of the separation of humanity, of the separation of the wretched from the happy and the felicitous, of the obedient from the sinful. And the meaning of Divine testing and examination is this very separation of men from one another, not theknowledge of their separateness, because the knowledge of God Almighty is pre-eternal; it encompasses all things prior to their creation. The hukama' have elaborately discussed the reality of trial and ibtila' and it is beyond the scope of this exposition to mention their opinions.

In any case, the result of this trial and examination is the separation of the felicitous from the wretched. In the course of it the proof (hujjah) of God is established against the creatures. Thereafter, their life, felicity and salvation, or their destruction and damnation occurs after the establishment of the proof and testimony (bayyinah), and there remains no room for objection for anyone. One who attains felicity and eternal life does so through Divine succour and guidance, for God has bestowed all the means of attaining them. Also, one who earns wretchedness and falls(drops) into destruction, following Satan and his carnal self, his wretchedness and damnation are also earned by him out of his own free will, because he does so despite the availability of all the means of guidance and felicity. The conclusive proof of God is established against him and there is no room for any pretext. Hence the Qur'an says:

For it (the soul) is what it has earned and against it is what it has merited. (2:286)

The Prophets and Divine Trial:

It was mentioned earlier that every act of the human being, or rather every event that occurs in the realm of the body and is related to the soul's perceptions, leaves a kind of impression in the self. This is true of both good and evil deeds (whose impression upon the soul is mentioned in traditions as the appearance of a `white dot' or a `black dot' respectively) as well as of pleasures and pains. For instance, every experience of pleasure, derived either from food, drink, sex or something else, leaves an impression upon the soul and creates or increases the love and attachment for that kind of, pleasure in the soul. The more that one plunges into such pleasures and lusts, the greater becomes the self's love and attachment for this world and its reliance upon it. Thus the self is nourished with the love of the world and trained in accordance with it. The greater the sensual pleasures that it derives, the stronger become the roots of this love; and the more the available means of comfort and luxury, the sturdier becomes the tree of attachment to the world. And the. more the soul's attention is directed towards the world, the greater is proportionately its negligence toward God and the world of the Hereafter. Thus when this reliance upon the world becomes complete, the soul assumes a worldly and materialistic form, and the absence of attention towards God Almighty and the 'realm of His munificence and bounty also becomes total and complete. It is about such a soul that, the Qur'an says:

...He inclined towards the earth and followed his lust. (7:176)

The inevitable result of this inner immersion in the sea of pleasure and lust is the love of the world, and the love of the world creates antipathy towards that which is unlike it; attention towards the corporeal realm (mulk) brings negligence towards the spiritual world (malakut).

On the contrary, if one has a bad and painful experience of something, the impression of that experience(advendure) creates an antipathy in the soul. The stronger that impression is, the greater is that inward antipathy. For instance, if after moving to a city one has to face there numerous torments and ailments and undergo outer and inner adversities, he will inevitably abhor that place. The greater the number of adversities that he faces therein, the more will be his abhorrence for that place. If he knows a better place, he will migrate to it, and if he is unable to make the journey, his heart will migrate and go out to the city of his liking.

Thus if a man faces adversities, pain and torments in this world and is overtaken therein by waves of calamities(failures) and tribulations, he will inevitably come to resent it. His attachment to it will diminish and he will come to distrust it. If he believed in another world, a vast world free of every kind of pain and grief, he will inevitably want to migrate to it, and if he were unable to make the journey physically, he will send his heart out to it.

Moreover, it is evident that all the spiritual, moral and behavioural evils arise from the love of the world and negligence of God Almighty and the Hereafter. The love of the world is the source of all sins, in the same way as the love of God, the aspiration for the eternal abode of His bounty, the renunciation of the world and absence of reliance upon and trust in its adornments are the source of all spiritual cures and moral and behavioural reform.

After these preliminaries we come to know that whenever God Almighty has a greater consideration and love for someone, and when someone is the object of the mercy of His Sacred Essence to a greater extent, He restrains him from this world and its charms with the waves of calamity and tribulation, so that his soul turns away in disgust from the world and its adornments and turns his face and his heart, to the extent of his faith, toward the world of the Hereafter. If there weren't any other reason except this one for endurance of severe calamities it would have been sufficient, and a noble tradition also points towards this matter.

Al-'Imam al-Baqir (A) said "Verily, God Almighty treats the believer with tribulations in the same way as a man treats his family with gifts after an absence (upon a journey), and He restrains him from the world in the same way as the physician prescribes restraints for the sick man." [8]

The same thing is said in another hadith, and one should not imagine that God's love and the great care of His Sacred Essence for some people is - God be our refuge - extravagant and pointless. Rather, with every step that a faithful servant of God takes towards Him, God's grace turns towards him and the Almighty moves closer to him. The similitude of the degrees of faith and the availability of the means of Divine succour is that of a man moving with a lamp in darkness; with every step that he takes forward(onward), some more of the path in front of him is illuminated, which allows him to take another step forward. With every step that a man takes forward on the path of the Hereafter, that path appears clearer to him and God's grace upon him increases, preparing the means of attention towards the world of Divine proximity and of antipathy towards the world of separation and distance.

The pre-eternal grace of God Almighty upon the prophets and the awliya' is on account of His pre-eternal knowledge of their obedience during their terms of duty. For instance, if you have two children about whom you have prior knowledge in their childhood that one of them will bring you satisfaction while the other will grow up to cause you displeasure and resentment, your love for the obedient child would be greater from the very beginning.

God's Remembrance:

Another point relating to the severity of the tribulations of the elect among God's servants is that they are made to remember God on account of these adversities and tribulations and to pray and lament in front of His Sacred Essence. This makes them accustomed to remember Him and keep their thoughts busy with Him. It is natural for human beings to seek and learn upon what they think is a source of support in times of 'adversity. In times of   reassurance and welfare they forget and neglect it. And since the elect know no source of support other than God, their attention turns towards Him, they putting their sole reliance in His sacred station, and God Almighty, also, with the love that He has for them, prepares the means of that undivided attention and reliance. However, this, as well as the foregoing point, is not true of the prophets and the perfect awliya', for their station is too high in sanctity and their heart too firm in faith for them to develop attachment for worldly things on account of such things (as comfort and welfare) or for them to waver(hesitate) in their sole reliance upon God. This may be so because the prophets and the perfect awliya' have, through their inward light and spiritual experience, ascertained that God Almighty has no regard for this world and its adornments and that everything therein is base and lowly in the eyes of His Sacred Essence, and for this reason they have preferred poverty to wealth, tribulation to reassurance and ease, and adversity to that which is unlike it. Several noble traditions also support this view.

It is mentioned in the hadith that Gabriel brought the key of the earth's treasures to the Seal of the Prophets (S) and said to him (S) that should he (S) accept it, nothing would diminish from his (S) Hereafterly stations. But the Prophet (S) did not accept it for the sake of humility before God Almighty and chose poverty.

In the noble al-Kafi, al-Kulayni, with a chain of transmitters reaching up to al-'Imam al-Sadiq (A), reports the Imam (A) as having said:

Indeed God has so little regard for the unbeliever that should he ask of Him the world and that which is in it, He would give that to him . [9]

And this is due to the worthlessness of the world in the eyes of the Almighty. It is mentioned in the hadith that from the time that the Almighty created the corporeal world, He did not look at it with favour.

Another point related to the severity of the believer's tribulations that has been mentioned in traditions is that there are certain stations for the believers which they cannot attain without undergoing suffering, pain and affliction. It is possible that these afflictions are the corporeal forms of the degrees of renunciation of the world and devotion to God, and it is also possible that these sufferings have celestial forms (suwar-e malakuti) which cannot be realized without their occurrence in the corporeal world and afflictions therein. Al-'Imam al-Sadiq (A), in a noble tradition of al-Kafi with a continuous(uninterrupted) chain of transmission going up to him, states:

Verily, the servant has certain stations near God that cannot be realized without one of these two attributes: either the loss of his wealth or affliction in his body. [10]

In a tradition relating to the martyrdom of the Doyen of the Martyrs (al-'Imam al-Husayn) (A) it is mentioned that he (A) saw the Prophet (S) in a dream. The Prophet (S) said to that mazlum, "There is a station for you in the Paradise which you cannot attain except through martyrdom." The celestial form of martyrdom cannot be attained without its occurrence in the corporeal realm, as has been demonstrated in the higher sciences. It is mentioned in mutawatirtraditions that for every action there is a corresponding form in the other world, and al Imam al-Sadiq (A) is reported to have said in al-Kafi that:

The greatness of man's reward goes with the greatness of suffering, and God did not love a people but that He subjected them to suffering. [11]

There are many traditions containing this theme.

 The great muhaddith al-Majlisi, upon whom be God's mercy, says:

These traditions relating to the tribulations of the prophets, which have been narrated both through Sunni and Shi'i chains of transmission (turuq), clearly indicate that the prophets and the awliya' differ from others in respect of ailments and bodily afflictions. Rather, they have a greater right than others to suffer on account of their great reward which is responsible for the loftiness of their stations. And this suffering is not only not contrary to their station, it even causes the confirmation of their affair. Should they not undergo afflictions, despite the manifestation of miracles and extraordinary(remarkable) things at their hands, people might say such things about them as the Christians did about their prophet. This explanation is also mentioned in traditions.

The subtle researcher and the great, sacred philosopher al Tusi, may God fill his grave with aroma, states in al-Tajrid: "Of the things that the prophets should be free from is that which is regarded as abhorrent." And the `Allamah of the `ulama' of Islam (al-`Allamah al-Hilli), may God be pleased with him, adds in Sharh al-Tajrid that the prophets should be free from such abhorrent diseases as absence of urinary control, leprosy and leukoderma, for their abhorrent character is contrary to the aim of prophecy.

This writer says: The station of prophethood is subject to spiritual levels and excellences and has no relation to corporeality. Hence physical diseases and defects do no harm to the spiritual station of the prophets and affliction with abhorrent diseases diminishes nothing from the sublimity and greatness of their station, although they may not contribute in a way of confirmation to their (already established) excellences and degrees of sublimity. But that which these two researchers have said is also not devoid of validity. This is because the common people cannot make a distinction between the two stations (of spirituality and corporeality) and imagine that physical defectiveness is related or caused by spiritual defectiveness. Hence they consider some defects as being contrary to the high and great station of the prophets. Hence Divine grace dictates that the prophets who are messengers and bringers of Divine shari'ah should not be afflicted with such diseases as are considered disgusting and abominable by the people. Therefore, the absence of this kind of affliction is not because it is harmful to the station of prophethood, but for the sake of maximizing the effectiveness of the prophetic mission of communicating the Divine teachings (tabligh). Hence there is nothing wrong if some prophets without a shari'ah, great awliya' and the faithful are afflicted with this kind of afflictions, as in the case of Hadrat Ayyub (Job) and Habib al-Najjar. There are many traditions concerning the affliction of Hadrat Ayyub (A), of which are the following two:

'Ali ibn Ibrahim in a long tradition narrates on the authority of Abu Basir that al-'Imam al-Sadiq (A) said: "...Then his whole body, excepting his, intellect and his eyes, was subjected to the disease. Then Iblis blew upon it and it became a single wound extending from his head to feet. He (Job) remained for a period in that condition, praising and thanking God, until it became infested with worms. Whenever a worm fell off from his body, he would put it back, saying to it, "Return to your place, from where God created you." And it began to stench until his townsfolk expelled him from his town and his food came from the garbage thrown outside the town."

In al-Kafi, al-Kulayni reports from Abu Basir that he asked al-'Imam al-Sadiq (A) about the verse, "When thou recitest the Qur'an, seek refuge in God. from the accursed Satan, he has no authority over those who believe and trust in their Lord; (his authority is over those who take him for their guardian and ascribe associates to God) (16:98-100)" The Imam said, "O Abu Muhammad, by God, He gives authority to him (Satan) over the believer's body but not over his faith (din). He gave him (Satan) authority over Ayyub and Satan disfigured him physically, but He did not give authority to him over his faith. And He does give him authority over the faithful's bodies but not over their faith."

Najiyah says, "I said to Abu Ja'far (A) that al-Mughirah says that a believer is never afflicted with leprosy, leukoderma and such other ailments (is that true?) The Imam replied, `Didn't he know that the Sahib Ya Sin (Habib al-Najjar, the man mentioned in Surat Ya Sin) was mutilated (mukanna')?' He (A) closed his fingers and said, `It is as if I see him go to his people in his mutilated state (takannu') to warn them and come back the next day, when they killed him.' Then he added, `Verily, the believer suffers all kinds of afflictions and dies in all manners of dying except suicide.' " [12]

`Sahib Ya Sin is Habib al-Najjar and takannu` (the word is with nun in most of the manuscripts), according to al-Majlisi, means shortening and mutilation. He adds that it was probably leprosy which had resulted in the shortening of his fingers. However, this, as well as many other ahadith, indicate that the believers and prophets are sometimes afflicted with abominable diseases on account of some higher expediency, although there are some other traditions which negate the disfigurement of Hadrat Ayyub's body and its petrifaction, and not much benefit lies in discussing them further with a view to affecting a reconciliation. On the whole, these kind of diseases do no harm to the condition of believers and do not diminish anything from the station of the prophets (A) rather, they lead to the elevation of their station, and God Almighty knows best the truth.

The World is Not a Place of Reward or Punishment:

Let it be known to you that this world, due to its defective, feeble and weak nature, is neither the abode of the reward of God Almighty nor the place of His chastisement and punishment. This is so because the abode of Divine munificence is a realm whose bounties are pure, unadulterated with torment, and its comforts are not mixed with pain and grief. Such bounties are not possible in this world, which is an abode where contradictories throng together and each of whose bounties is mixed(mixture) with numerous kinds of pains, hardships and torments. Rather, as the philosophers have said, pleasure in this world lies in avoiding pain. It may be said that even its pleasures cause pain and every one of its pleasures is followed by pain and hardship. Rather, the very material of this world lacks the capacity to accept absolute goodness and unadulterated bounty. In the same way, its pains and hardships, torments and punishments are also mixed; each of its pains and hardships carries within itself some goodness and bounty, and none of its afflictions and adversities is unmixed. The very material of this world lacks the capacity to accept pure, absolute punishment, whereas the abode of Divine chastisement is a place where punishment is pure and absolute; its pains and afflictions are not like those of this world, which while they afflict one member of the body are absent from the other members. While the healthy members are in reassurance and ease, the afflicted member suffers pain and agony. The noble tradition partly refers to what we have stated here when it says:

That is, the reason that the believer is afflicted in this world with tribulation is that God Almighty has made it neither the place of His reward for the believer nor the place of chastisement for the infidel. This world is the abode of duty and the farm of the Hereafter. It is a place of trade and earning whereas the Hearafter is the abode of reward and punishment, of bounty and damnation.

Those who expect that God Almighty would immediately get hold of one who commits some sin or indecency in this world or perpetrates some injustice or aggression against someone, and cut his hand off and expunge him from the realm of existence, are unaware that their expectation is contrary to this world's order and opposed to God's wont and sunnah. Here is the place of trial and the zone of the separation of the wretched from the felicitous and the sinful from the obedient. Here is the realm of the manifestation of deeds, not the abode of the emergence of the results of personal deeds and qualities. If occasionally God Almighty does take hold of an oppressor, it may be said that it is due to the Almighty's mercy for that oppressor (for it stops him from sinning further). For, when God Almighty leaves the sinful and the tyrants to themselves, His wrath takes the form of istidraj, the gradual seizing.

Hence God Almighty declares.

(And those who cry lies to Our signs), We will draw them on little by little whence they know not; and I respite them - assuredly My guile is firm. (7:182-183)

And He also says:

And let not the unbelievers suppose that the respite We grant them is better for them; We grant them respite only that they may increase in sin; and there awaits them a humiliating chastisement.(3:178)

In Majma` al-bayan, this tradition is cited from al-Imam al-Sadiq (A):

The Imam (A) said: "When a person commits a sin and the bounty (that he had received) is renewed for him, he leaves off asking for forgiveness (istighfar), and this is al-'istidraj (as mentioned in verse 7 :182)."

At the end of the noble tradition, the Imam (A) says:

...And one whose faith is feeble and his intellect is weak, his tribulation is also slight.

This shows that tribulations are both bodily and spiritual, for the persons of weak intellects and feeble sensibility are secure from spiritual tribulations and intellectual suffering in proportion to their intellectual weakness and the feebleness of their sensibility. On the contrary, those with more complete intellects and acuter sensibility have to undergo spiritual tribulations more intensely in proportion to the perfectness and acuteness of their intellect and sensibility. Perhaps it was for this reason that the Holy Messenger (S) said:

No prophet was tormented to the extent that I was.

This complaint of the Prophet (S) refers to this point, for whoever perceives the greatness and glory of the Lord to a greater extent and knows the sacred station of God Almighty more than others, he suffers more and is tormented to a greater extent by the sins of the creatures and their offences against the Lord's sanctity. Also, one who has a greater love and compassion for the creatures of God is tormented to a greater extent by their crooked and wretched condition and ways. And, of course, the Seal of the Prophets (S) was more perfect in all these stations and higher than all of the prophets and the awliya' in respect of his degree of excellence and perfection. Hence his torment and suffering was greater than that of any one of them. There is also another explanation of the Holy Messenger's statement, whose mention is not appropriate for this place.And God knows best and to Him belongs all the praise.

[1]. Al-Kulayni, Usul al-Kafi, vol. II, p.259, hadith No.29.

[2]. Nahj al-balaghah, Khutbah No.16.

[3]. Usul al-Kafi, vol II, p.370, hadith No.2.

[4]. Ibid., hadith No.3.

[5]. Ibid., hadith No.4:

[6]. Ibid., vol. I, p.152.

[7]. Ibid.

[8]. Ibid., vol. II, p.255, hadith No.17.

...Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him - from a group of his teachers, from Ahmad ibn Muhammad ibn Khalid, from his father, from 'Ali ibn al-Nu'man, from 'Abd Allah ibn Muskan, from Abu Basir, who says: "I heard Abu 'Abd Allah (A) say, 'A free human being is free in all circumstances. Should a misfortune befall him he bears it with patience (sabr). If calamities(ruins) strike him, they don't shatter him. If taken captive and subdued; he turns hardship into ease, as was the case of Joseph, the truthful and trustworthy (may God's benedictions be upon him). His freedom saved him from harm, although he was enslaved, subdued, and imprisoned. The darkness of the pit, the dread and whatever befell him did him no harm, until God favoured him and made the insolent tyrant, who had been his master, his slave. Then God made him His apostle and through him was merciful to a people. In this way patience(stamina) is followed by good. So be patient and reconcile yourself to patience in order to be rewarded: " [1]

Exposition:

Naibah' is the singular of nawa'ib, which means `events' and `accidents' and according to al-Sihah means misfortune (musibah). Dakka is synonymous with daqqa, which means `to is conjoined to pound', crush', 'grind', and 'to knock'. Al-Sihah says: . It also remarks, . This world also gives the sense of swarming, crowding and pressing together (ijtima' andizdiham), as mentioned in al-Nihayah. In a hadith, Amir al-Muminin - may peace be upon him - is reported to have said:means . According to al-Nihayah, dakka also means casara (to break). In the present noble tradition, the former meaning is more appropriate in view of the phrase following it, although the second meaning also fits here. The preposition insignifies wusliyyah and is conjoined to it. Al Majlisi - may God's mercy be upon him - states that it is in some manuscripts, and is accordingly conjoined to , thus making it the result of sabr. The phrase is the passive participle and is the active subject of the verbal sentence. In Mir'at al Uqul it is , and appears as in Wasa'il al-Shi'ah. It seems that it is a calligraphers error in the manuscript of the Mir'at , although its meaning is not totally invalid. However, that which is in Wasa'il is more in agreement with the totality and content of the noble tradition. is conjoined to , implying that Joseph was not harmed by that which he suffered at his brothers hands, nor by grief and adversity. As to the phrase, , it appears that it involves the ellipsis of (until) and relates to in two possible yet conflicting ways. Al-Majlisi - may God be merciful to him - has mentioned several possible meanings of it whose description is not devoid of prolixity. The meaning of the master of Joseph (A) becoming his slave is that he became subservient and obedient to him (A).

Desire, the Source of All Bondage:

Let it be known to you that in a man subjugated to the domination of lust and carnal desire, his servitude, servility and indignity increase in proportion to the intensity of their domination; for servitude means complete submission and obedience. The man obedient to lusts and subjugated to the carnal self is their obedient slave. He submissively obeys whatever they command and is a humble and obedient servant and slave in front of them. This obedience reaches a limit when he prefers obedience to them to obedience to the Creator of the heavens and the earth. He prefers their service to the service of the real King of kind. In that state, honour, dignity and freedom depart from his heart on which then settle the dusts of indignity, destitution and servitude. He becomes humble before worldly people and his heart bows down in prostration before them and before the possessors of worldly power and glory. In order to achieve the objects of his carnal desires and to satisfy the craving of his belly and underneath, he submits to all kinds of disgrace and indignities. As long as he remains in the bondage of lust and the carnal self, he does not abstain from violating the demands of honour, freedom and chivalry. He readily submits to the obedience of anyone, and is willing to accept favour from any insignificant person, as soon as he sees the probability of attaining his objective through his means, even if that person is the meanest and basest of all creation and even if the probability involved is something imaginary. And it is said that mere fancy is the proof of the greedy.

The servants of lust and mundane ambition have put on the shackles of slavery to carnal desire. They are ready to be slaves of anyone whom they know or imagine to be of worldly benefit to them. If verbally they declare themselves to be chaste and honourable, such lip service to honour is mere deception, for their words and deeds contradict such a declaration. This servility and captivity(imprisonment) is a thing which always causes man to undergo suffering, pain, dishonour and distress. Hence a man with a sense of honour and dignity should seriously strive to cleanse himself of this abomination by all means and deliver himself from this bondage. Such purification and emancipation can only be attained through a fundamental treatment, which takes place through curative knowledge and action.

As to curative action, it consists of religious exercises and opposition to the carnal self. Over a period of time these free the soul from excessive love of the world and the pursuit of carnal lust and desire, until it becomes accustomed to virtues and moral excellences. As to curative knowledge, it lies in making oneself understand and causing this to enter into his heart that other creatures are as weak, needy, dependent and impoverished as himself. He should tell his heart, "Since all other creatures are, like me, dependent, in matters big and small, on Him Who is absolutely Able and Powerful, they are not capable of fulfilling anyone's needs. They are too insignificant to deserve the soul's attention or the heart's humbleness. The same Powerful Being that has bestowed honour, dignity and riches upon them is capable of bestowing these on anybody. In fact, it is a matter of shame that man should submit so much to dishonour and indignity for the sake of his belly and his lusts as to accept the favour of an insignificant, impoverished, powerless and lowly creature devoid of wisdom and vision. If at all you should seek anyone's favour, then seek the favour of the Absolutely Self-Sufficient, the Creator of the heavens and the earth, for if you pay attention to His sacred Essence and make your heart humble in His presence, that will liberate you from both the worlds and emancipate you from the servitude of creatures, as it has been said: [3]

That is, the inner, invaluable essence of servitude to God is freedom and lordship. Thus servitude to God, attention to the unique focus of all being, and subjugation of all powers and dominations to the Sovereignty of God create such a state in the devotee's heart that he comes to wield power and kingdom over all the worlds. His spirit rises to such heights of sublimity that he does not pay obeisance to anyone except the Sacred Divine Essence, and even if, accidentally, he should be under the domination and power of anyone, that does not shake(vibrate) his heart, which preserves its independence and freedom, as in the case of Joseph (A) and Luqman (A) whose apparent subservience and servitude did not harm their free and freedom-seeking character. And there may be many a powerful despot and king, who having no trace of inner freedom, dignity and honour in their character, are base servants and obedient slaves of lust and carnal desire and who obsequiously ingratiate themselves to creatures.

Al-'Imam `Ali ibn al-Husayn (A) is reported to have said in the course of a discourse:

I am ashamed to ask anything of worldly things from their Creator, so how can I seek them from creatures like myself?[4]

My dear, if you are not ashamed of seeking the world, at least don't ask for it of weak creatures like yourself. Do understand that creatures have no power to do anyone any worldly good. I admit that you might have succeeded in attracting someone's attention through a thousand indignity and cajolery, but his will has no effect in the kingdom of God and no one has any role in the dominion of the King of kings. Hence do not degrade yourself so much by flattering insignificant creatures for the sake of a passing world and for passing and paltry desires. Don't forget your Lord and preserve your freedom. Remove the shackles of servitude and captivity(custody) and never forget Him under any circumstance, for, as stated in the noble tradition:

The freeman is free in all circumstances.

Let it be known to you that contentment comes from the heart and the absence of neediness is a spiritual state, unrelated to external matters that lie outside the human self. I have myself seen certain persons amongst rich and wealthy classes who say thins which no honourable poor man would say and whose statements are shameful. The hearts of those wretches were covered by the dusts of dishonour and destitution. The Jews, who, in proportion to their number, are the richest and wealthiest of all people on the earth, have faces that manifest debasement, poverty, indigence, beggarliness, hunger and wretchedness. They spend all their lives in hardship, indignity, destitution and squalor. This is nothing but their inner poverty and spiritual abasement.

I have seen amongst pious and darvish-like persons some individuals whose hearts are so magnanimously free of want and need that they look at the entire world with indifference and consider none except the Sacred Essence of God Almighty as deserving of making a request. You too study carefully the conditions of worldly and ambitious people and you will find that their lack of self-respect and their degradation in flattering others is greater than that of others and their obsequiousness in front of people is greater. Those (pseudo mystic masters) who are in pursuit of disciples and claim to guide others, suffer indignities and put up with degrading flattery and ingratiation for some day's satisfaction of their carnal lusts. The heart of the seeker of disciples and adherents is humbler in front of the disciple than that of the latter in front of him. This is because of the difference in the character of their respect for one another. While the disciple's humbleness and affection is of a spiritual and godly character, the master's affection has a mundane and satanic character:

These that have been mentioned are the worldly forms of these evils and indignities. But were the curtains to rise, the real spiritual forms of these servitudes, bondages and chains of carnal lusts and desires will reveal themselves. Perhaps the seventy-cubit chain, of which God Almighty has informed us, a chain with which we shall be shackled and bound in that world, is the Hereafterly form of this very servitude and subjugation to the domination of Passion and Anger. And God Almighty declares:

And they shall find all they wrought present .... (18:49)

And He also says:

(God charges no soul save to its capacity;) standing to its account is what it has earned, and against its account what it has merited.(2:286)

That is, that which we obtain in the other world is a form of our own deeds.

Therefore, break away the lengthy chains of lust and desire. Remove the locks that bar the heart's entrance and set yourself free from bondage. Live like a free human being in this world so that you may be free in the other world; otherwise, you will encounter there the intolerable Hereafterly form of this bondage. The hearts of the saints of God, despite their absolute and total freedom from bondage, were so much dreadful of the final outcome and so much full of lamentations that it amazes all minds. I am aware that the matters mentioned in these pages are of a common and repetitive(monotonous) character. However, there is nothing wrong(amiss) in such repetition, for constant reminding of the self and repetition of the truth is a desirable thing. This is why repetition has been considered desirable in prayers, supplications, worship and rituals. The main purpose is to accustom the self by means of repetitive(dull) exercises.

My dear, don't be deluded; understand that as long as man remains in the bondage of the carnal self and its desires and as long as the lengthy chains of Passion and Anger are around his neck, he cannot attain to any of the spiritual stations; the inward authority of the soul and the domination of its higher will shall not manifest itself. Also, the station of spiritual independence and dignity, which is one of the highest of spiritual stations, shall not be realized. Rather, this bondage and slavery restrains man from revolting against the authority of the carnal self. And when the authority of the carnal self and Satan becomes consolidated in the inward realm and all the faculties of the self become their obedient slaves, becoming submissive(meek) and humble in front of them, they do not remain gorged with mere sins. Little by little, they draw man from minor to major sins and from there to weakening of beliefs, from there to darkening of the intellect, from there to the constricted path of denial and contestation (of the truth), and from there to the hostility and enmity of the prophets and the awliya'. Throughout these stages, the self, which is their slave and under their domination, cannot disobey them. At last this obedience and captivity becomes so severe that it may take man to the most dangerous point.

Hence, the intelligent man with sympathy for himself must try by all means to liberate himself from this slavery, and as long as there is opportunity and his powers are intact and his life, health and youth are there and his faculties have not been totally subjugated (by Satan and the carnal self), he must rise to undertake this task. For some time he must exercise vigilance over himself, study his own inner states, reflect about the conditions of those who have passed away and faced an evil fate(destiny), and make his heart understand the passing character of worldly life. He must awaken his heart and inform it of the truth narrated from the Holy Prophet (S) who said:

The world is the farm of the Hereafter. [5]

That is, if we do not sow the seeds of righteous deeds in the few days of our life here, the opportunity will be lost for ever. When we reach the threshold of the other world and death seizes us, deeds come to an end., hopes are extinguished. If, God forbid, we continue to remain in the slavery of lusts and the captivity( of various carnal desires until the Angel of Death arrives, it is possible that Satan may achieve his ultimate objective of wresting away our faith. He may treat us in such a fashion and metamorphose our hearts to such an extent that we may depart from the world as enemies of God and His prophets and awliya'. If that happens, God knows what calamities, what darkness and what terrors await us.

So, O base self! O negligent heart! Awake from thy sleep and arise to confront this enemy who for years has subdued you and made a captive of you, who drags you whenever he wants and commands you to perform every ugly and destructive deed! Arise and bust these bonds! Sever these chains! Seek thy freedom and throw away(get rid off) this disgrace and indignity. Wear the girdle of servitude to God, the Almighty and the Glorious, that you may be free from every kind of servitude and slavery, that you may attain to the absolute kingdom of God in both the worlds.

My dear, although this world - being the believer's prison - is not the abode of Divine award and the place of the manifestation of God's kingdom, but should you come out(loom) from the captivity(detention) of the carnal self and submit to the servitude of God, make your heart a true monotheist and clear the dusts of plurality from the mirror of the spirit, and turn your heart's attention to the focal point of Absolute Perfection, you will witness its effects in this world itself and your heart will attain such an expanse that it will become the realm of the manifestation of God's total sovereignty, thus becoming greater than all the worlds. Hence He has said:

My earth and My heaven do not contain Me, but I am contained in the heart of my faithful slave. [6]

Such richness and contentment will then pervade your heart that all the outward and inward realms will become worthless in your eyes and your will, will become so mighty that it shall not attach itself to the corporeal and the celestial realms; rather it will not even consider them worthy of itself.

You have watched the bird's flight;

But should you remove the shackles of lust,

You will witness the flight of man.

Sabr, the Outcome of Freedom from Lust:

One of the great results and precious fruits of this freedom and emancipation from servitude to the carnal self is patience in calamities and misfortunes. Now it remains for us to explain briefly the meaning of sabr, the kinds of its fruits and its relation to freedom.

As defined by the researcher of the righteous sect, the explorer of the subtleties of the confirmed creed, the perfect in knowledge and deed, Nasir al-Din al-Tusi - may God sanctify his holy spirit(phantom) - sabr means restraining the self from agitation when confronted with undesirables. And the famous, confirmed `arif (Khwajah `Abd Allah al-'Ansari), says in Manazil al-sa'irin:

Sabr means restraining the self from complaint about hidden anguish.

And let it be known to you that sabr has been considered as one of the stations of those in the middle group(mutawassitun), for as long as the self regards misfortunes and calamities as detestable and feels inward anguish on their account, its marifah is deficient. Thus the station of rida in regard to Divine destiny(kismet) and satisfaction at the turning up of misfortunes represents a higher station, although we consider this also to be one of the stations pertaining to the mutawassitun. So also sabr in regard to abstinence from sins and in regard to fulfilment of duties (ta'at) is also related to deficient knowledge of the secrets of ibadat and the Hereafterly forms of sin and obedience. For if one were to understand the reality of ibadah and to believe in the purgatorial forms of worships and sins, sabr in regard to these has no meaning for him. Rather, the contrary becomes true here, and if a joy or comfort causes him to neglect worship or commit a sin, they (such joys and comforts) become detestable for him and his inward anguish becomes greater than that of those who bear misfortunes and calamities patiently.

The righteous servant and the knower of the duties of servitude, the possessor of noble stations and miraculous characteristics, 'Ali ibn 'Tawus - may God sanctify his spirit - is narrated to celebrate the first day of his becomingmukallaf. He gave feasts and festivated in commemoration of that day, for God, the Blessed and the Supreme, had blessed him with the permission to perform duties on that day. Can anyone say that that sublime spirit exercised sabr in regard to worship and duties considering them as inwardly unwelcome? What a difference between us and those obedient servants of God! We think that God Almighty has burdened us with duties; we consider them troublesome and view them as a botheration. If one of us attempts to offer his prayer at the outset of its time, he says that it is better to be done with it and the sooner one relieves oneself the better! All our misfortunes are due to ignorance and foolishness and on account of the lack or absence of faith.

In any case, sabr is concealed anguish. And that which has been said about the great prophets and the Righteous Imams - who have been characterized with sabr - that could mean forbearance in regard to physical sufferings, which are painful as a matter of human nature; or it could mean sabr in regard to separation from the Beloved, which is one of the great stations of the lovers --and to this we shall return later. Otherwise, sabr in regard to obedience or misfortune or sin is not only inapplicable in regard to them but also in regard to their followers (shi'ah).

The famous `arif `Abd al-Razzaq al-Kashani, in Sharh Manazil al sa'irin, says:

The intent of the Shaykh, when he says that sabr means abstinence from complaint, is complaining to creatures. Otherwise, complaining to God Almighty and beseeching Him for relief is not opposed to sabr. Hadrat Ayyub complained to God and said:

Behold, Satan has visited me with weariness and chastisement. (38:41)

And God yet praises him, saying:

Surely We found him. a steadfast man. How excellent a servant he was! He was penitent. (38:44)

And Hadrat Ya'qub (Jacob) said:

I make complaint of my anguish and my sorrow unto God, (12:86)

although he was one of the forebearing. Rather, to quit complaining to God is a manifestation of the hardening (of the heart) and a sign of grudgefulness.

The accounts of the lives of the great prophets and the Infallible Imams - upon all of whom be God's benedictions- reveal that although their stations were over and above the stations of sabr, rida and taslim (surrender), they never stopped supplicating lamenting and confessing their impotence before the Worshipped One. They expressed their needs to God Almighty and this is not contrary to their spiritual stations. Rather, remembering God, cherishing the intimacy of solitude with the Beloved, and expression of servitude and humility in front of His absolute perfection and greatness is the ultimate end of the hopes of the mystics (`arifun) and the final destination of the journey of the wayfarers (salikun).

The Results of Sabr:

You should know that sabr produces many results, among which is the soul's training and discipline. If a human being bears patiently with misfortunes and calamities for some time, if he seriously endures the hardships entailed by worship and rites and the bitterness arising from the renunciation of carnal pleasures, and if he does all this for the sake of obedience to his Lord and Provider, his soul gradually becomes accustomed to these things. Then it becomes disciplined(tamed) and docile and relinquishes its earlier recalcitrance. To bear with hardships and difficulties becomes an easy thing for it. There develops within it an enduring luminous faculty through which he can rise over the station ofsabr to reach other higher spiritual stations. Sabr in regard to sins is the source of the self's taqwa. Sabr in regard to obedience (ta'at) is the source of intimacy with God. And sabr in misfortunes is the source of rids or contentment with Divine destiny(kismet) and decrees. These are the stations of the faithful (ahl al- iman) or rather those of the gnostics (ahl al-`irfan). In the noble traditions of the Infallible Ahl al-Bayt we find forceful emphasis on sabr. The following is a tradition of al-'Imam al-Sadiq (A) from the noble al-Kafi, in which the Imam says:

Verily, sabr is to faith what the head is to the body. The body perishes without the head, and so also when sabr goes faith also disappears? [7]

In another tradition whose isnad reaches al-'Imam al-Sajjad (A), he is reported to have stated:

Verily, sabr is to faith what the head is to the body: one who has no sabr has no faith .[8]

There are many traditions relating to this topic and we will mention some of them later in relevance with the context.

Sabr is the key to the gates of felicity and the main means of deliverance from mortal perils. Sabr makes man bear calamities with ease and face difficulties with composure. It strengthens the will and the power of resolution. It brings independence to the dominion of the soul. Anguish and worry(anxiety) on the other hand, aside from their shameful character, are symptoms of the soul's weakness. They deprive one's being of its stability, weaken the determination, and enfeeble the intellect. The informed researcher Khwajah Naqir al-Din al-Tusi - may God sanctify his soul - states:

Sabr restrains the inner being from anguish, the tongue from complaint and the bodily members from untoward movements.

On the contrary, the inward being of the impatient person is full of anxiety and alarm. His heart is full of tremors and shaky, and this. is itself the greatest calamity that can befall a human being and deprive him of peace. But sabrdiminishes misfortune and makes the heart overcome hardship and assists the will to overpower calamities. In the same way, the impatient person complains of his troubles to everyone, and this, aside from causing disrepute among people who look down upon him as a weakling of instable character, makes him lose his standing in the court of the Holy Lord and in front of His angels. What faith in God and what surrender to the Holy Lord has the servant who cannot bear an adversity that visits him from his Beloved, the Absolute, after having received thousands upon thousands of His bounties and while being immersed in the sea of His favour, and opens his mouth in front of people to complain as soon as an adversity strikes him? So it is right if it is said that one who has no sabr has no faith.

If you have faith in your Lord and believe all the affairs to lie in His mighty hands, if you believe none else to have any say in the matters, of course you will not complain of the hardships of life and the adversities that strike you before God Almighty. Rather you will accept them willingly and thank Him gratefully for His bounties. Hence that inner agitation, those plaintive utterances, those unbecoming bodily movements - all these bear testimony to our lack of faith. As long as we find ourselves amid favours, we are thankful, with a gratefulness that is formal and lacking inner substance, a thankfulness that is offered in greed of further favours. However, when a tragedy occurs or a pain or disease strikes us, we take our complaints against the Blessed and the Almighty Lord in front of the creatures. With a plaintive tongue and a tone brimming with taunts and cynicism, we complain about Him to all and sundry. Gradually those complaints, anxieties and misgivings sow the seeds of hostility towards God and His decrees inside the self. Slowly they sprout and grow, making the once passing feeling into an enduring trait. Thereupon, God forbid, the form of one's inward being assumes the form of enmity towards God and His ordainments. When that happens, things go out of one's control and one is no longer able to check his thoughts and feelings. His inward and outward being becomes coloured with the hostility towards God Almighty, and he departs from this world to face eternal wretchedness and gloom, with a spirit infused with the enmity and hatred of the Lord of Bounties. I seek refuge in God from the evil of a disastrous end and from a provisional faith (iman mustawda`). Hence it has been truly said that when sabr goes faith also departs.

And so, my dear, the matter is of great importance and the road is full of perils. Muster all the strength at your command and be patient and forbearing throughout the ups and downs of life. With manly courage stand against adversities and calamities. Make your self understand that agitation and anguish, aside from involving a great shame by themselves, are futile in confrontation with sufferings and calamities. No purpose is served by complaining about the irresistible decrees and inevitable ordainments of God in front of weak and powerless creatures, as pointed out by the following noble tradition from al-Kafi:

Muhammad ibn Ya'qub al-Kulayni reports with his chain of transmitters from Sama'ah ibn Mihran from al-'Imam al-Kazim (A) that the Imam said to him, "What stopped you from going for hajj?" Sama'ah says that he replied, "May I be your ransom, a big debt has fallen upon me and I have lost my property. However, the debt that lies upon me weighed more heavily upon me than the loss of property. Had it not been for one of our companions, I could not have come out(loomed) of it." The Imam said, "If you are patient, you will be the object of envy, and if you don't God will enforce His decrees regardless of your pleasure or displeasure." [9]

Thus we know that anxiety(worry) and anguish are not only futile, they are capable of inflicting terrible(awful) injuries and are followed by fatal consequences destructive to faith. On the other hand, sabr, forbearance and restraint bring fair, plentiful rewards and have sublime and beautiful forms in the world of Barzakh. This is stated at the end of the noble tradition expounded by us:

Thus the ultimate result of qabr is good in this world - as known from the example of Hadrat Yusuf (A) - and it is the cause of reward in the Hereafter. In another noble tradition of al-Kafi, whose sanad goes up to Abu Hamzah al-Thumali - may God's mercy be upon him -al-'Imam al-Sadiq (A) is reported to have said:Abu Hamzah says: "Abu `Abd Allah said: `Whoever of the believers that bears patiently with a tribulation that befalls him, has the reward of a thousand martyrs.' " [10]

There are many traditions relating to this subject and we will mention some of them in the following section. However, as to that which was said above that sabr has a beautiful purgatorial form, this is mentioned - apart from the demonstrative proofs confirming it - in the following tradition of the noble al-Kafi from al-'Imam al-Sadiq (A):

The Imam (A) said: "When the believer enters his grave, salat is on his right hand, zakat on his left, virtue faces him, with sabr taking him under its shelter. When the two angels encharged with questioning enter upon him, sabr says tosalat, zakat and virtue, `Take care of your companion, and if you fail to assist him I will take care of him myself.' " [11]

The Degrees and Levels of Sabr:

Let it be known to you that, as indicated by the noble traditions, there are various degrees and levels of sabr, and its reward and merit vary in accordance with its degree and level. This is revealed by the following tradition of the noble al-Kafi narrated by the Master of the God-fearing, Amir al-Mu'minin 'Ali (A) from the Holy Prophet (S):

'Ali (A) said, "The Messenger of Allah said, 'Sabr Is of three kinds: sabr at the time of affliction, sabr in regard to obedience, and sabr In regard to disobedience. One who bears patiently with affliction, resisting it with a fair consolation, God writes for him three hundred degrees (of sublimity), the elevation of one degree over another being like the distance between earth and heavens. And one who is patient in regard to obedience, God writes for him six hundred degrees (of sublimity), the elevation of one degree over another being like the distance between the earth's depths and the Throne (al-'arsh). And one who is patient in regard to disobedience, God writes for him nine hundred degrees (of sublimity), the elevation of one degree over another being like the distance between the earth's depths and the furthest frontiers of the Throne: " [12]

This noble tradition reveals that sabr in regard to disobedience is superior to the other levels of sabr, for it not only possesses greater number of degrees but also the range between its degrees is greater than those of the other kinds. It also shows that the extent of Paradise is much greater than what can come into our imagination, for our vision is limited and cramped. That which has been said as a description of Paradise that:

...And a Garden the breadth whereof is as the breadth of heaven and earth .... (57:21)

perhaps refers to the Paradise of deeds. That which has been referred to here in this noble tradition is the Paradise of character and the criterion in the Paradise of character is the strength and perfection of will. Hence its extent should not be cramped within any limits. Some have stated that that which has been meant here is height. That is, it is possibly equal in breadth (to the Paradise of deeds) and different in height. But this appears to be remote, for evidently `breadth' here refers to extent not to breadth as opposed to length, for `breadth' in reference to heaven and earth also has no meaning when taken in the ordinary sense of something opposed to length, although they do have `breadth' in the sense of a `second dimension' in the terminology of natural philosophers. The Book of God, however, does not speak in accordance with any specific terminology.

The noble al-Kafi records the following tradition of the Prophet (S) with a chain of narration reaching al-'Imam al-Sadiq (A):

The Imam (A) said: "The Messenger of Allah (S) said, `A time will come upon the people wherein political authority will not be attainable without bloodshed and tyranny, nor wealth without usurpation and stinginess, nor affection without discarding religion and pursuing lust and desire. Whoever lives in such times and bears patiently with poverty despite possessing the capacity to become rich (illegitimately), and bears up with hostility despite being capable of acquiring favour and affection, and bears with humiliation despite possessing the capacity to honour, God will give him the reward of fifty truthful ones, of those who confirmed me.' " [13]

Something close to this has been said in another tradition from Amir al Mu'minin (A) and there are many traditions relating to this theme. The few which have been quoted here are sufficient for our purpose.

The `Urafa's Degrees of Sabr:

Let it be known to you that that which has been said hitherto relates to the condition of ordinary people and themutawassitun. We stated at the beginning of this exposition that sabr has been considered as something pertaining to the stations of the mutawassitun. But Sabr hays other levels which belong to the wayfarers of the path of perfection and the awliya'. One of such levels of sabr is sabr fi Allah (Sabr in God), and it means steadfastness (thabat) in spiritual endeavour (mujahadah) and abstinence from objects of love and attraction. Rather it means the renunciation of selfhood in the path of the Beloved. This stage belongs to the wayfarers (ahl al-suluk). Another level is that of sabr ma`a Allah (sabr with God). It belongs to those blessed with the Presence and the Beatific vision, which comes at the time of exit from the garment of manhood, and freedom from the curtains of deeds and attributes, and irradiation upon the heart of the lights of the Names and Attributes, and entry into the state of intimacy and awe and safeguarding of the self against changing from colour to colour and absence from the station of intimacy and vision.

Another level is that of sabr `an Allah (sabr from God) which pertains to the stations of lovers of God and piners for Him, of those blessed with epiphany (ahl al-shuhud wa al-`ayan) at the time of returning to their own world, the world of plurality and sobriety (after intoxication with God). This is the hardest and the most difficult of the stations, and to it has referred the Master of the Wayfarers, the Commander of the Faithful, and the Leader of the Perfect (i.e. 'Ali ibn Abi Talib (A) in the noble Du`a' Kumayl:

O my God, my Master and my Lord! Even if I were able to endure Thy chastisement, how shall I bear Thy separation?!

The following is narrated about al-Shibli:

It is narrated that a youth from among the Lovers questioned al-Shibli about sabr. "Which kind of sabr is the hardest?" He asked. "The sabr for God," replied al-Shibli. "No," said the youth. "The sabr by God," answered al-Shibli. "No," said the youth. "The sabr over God," said al-Shibli. "No," said the youth again. "The sabr in God," said al-Shibli. "No," came the answer. "The sabr with God?" said al Shibii, and the youth said "No," again. "Woe to you, which one is it?" said al-Shibli, exasperated. "The sabr from God," came the answer. Al-Shibli gave a cry and swooned. [14]

Another level is that of sabr bi Allah, which is for those blessed with stability and steadfastness, which is attained after the state of sobriety and endurance with God (baqa' bi Allah) and after moulding oneself in accordance with Divine norms(takhalluq bi akhlaq Allah). It is something attained by none except the perfect, and since we have nothing to partake of those stations, to elaborate further about these matters is not appropriate for these pages.

And Praise is God's at the beginning and the end, and may God's benedictions be upon Muhammad and, his immaculate Progeny.

[1]. Al-Kulayni, Usul al-Kafi, ii, Kitab al- iman wa al-kufr, bab al-sabr, 128. hadith No. 6.

[2]. Ibn al-'Athir, al-Nihayah, ii, 128.

[3]. Misbah al-Shariah, bab 100.

[4]. Ilal al-shari'ah, i, 165; Wasa'il al-Shi'ah, x, 29.

[5]. Ihya' al-ulum, iv, 14.

[6]. Ghwali al-lia'ili, iv, 7.

[7]. Usul al-Kafi, ii, bab al-sabr, 128, hadith No. 2.

[8]. Ibid., hadith No. 3.

[9]. Ibid., hadith No. 10.

[10]. Ibid.. hadith No. 17.

[11]. Ibid., hadith No. 8.

[12]. Ibid., hadith No. 15.

[13]. Ibid., hadith No. 12.

[14]. Sharh Manazil al-sa'irin, bab al-sabr, 88. No.28.

You should know that shukr for the inward and outward bounties of God Almighty is one of the obligatory duties of servanthood and creaturehood, which everyone must attempt to fulfil to the extent of his capacity, although no creature can adequately fulfil its obligation of thanking God Almighty. The ultimate limit of thankfulness is the knowledge of the incapacity to satisfy it fully, in the same way as the ultimate limit of servanthood is the realization of the incapacity of fulfilling its demands - and hence the Noble Messenger, may God's peace and benedictions be upon him and his progeny, confessed to his incapacity, although none of the existents has attempted to discharge the duties of servanthood and gratitude to the extent of that holy master -because the perfection or inadequacy of gratitude is subject to the gnosis of the Munim and the knowledge of His bounties. (Since this gnosis and knowledge are never complete), no one can satisfy the rights of gratitude.

The servant becomes fully thankful (shakur) when he knows the relation of creation to the Creator, and has gnosis of the entire spread of Divine beneficence, from its beginning to end, of the interrelations of the bounties with each other as well as of the beginning and end of the stream of existence in its true reality. And this gnosis is not attainable for anyone except the elect of the awliya', the noblest and best of whom is the sacred essence of the Seal of Prophethood, may God's peace and benedictions be upon him and his progeny. All others are devoid of some or rather most of those stations. Rather, as long as the reality of Divine efficacy does not make an imprint on the devotee's heart and as long as he does not attain conviction that

There is no efficient agency in the realm of existence except Allah,

the darkness and obfuscations of shirk and doubt (shakk) remain in his heart and he cannot thank God as he should. One whose gaze(stare) is fixed(stagnant) on causes and means and one who considers the efficacy of existents to be independent, does not relate the bounties to the Lord of bounty, and here lie the roots of ingratitude to God Almighty. Such a one has carved out idols, each of which he considers to be efficient. At times he relates actions to his own efficacy and even considers himself as having control over events and affairs. At times he considers the natural aspects of the world of existence as being efficient, and at times he relates the bounties to their apparent dispensers while considering God to be bereft of any efficacy, believing God's hands to be fettered, whereas:

Fettered are their hands, and they are cursed for what they have said (5:64).

God's dispensing hands are free and the entire realm of being in reality belongs to Him and no other has any role in it. Rather, the entire universe is the manifestation of His power and bounteousness and His beneficence envelopes everything. All bounties are from Him and no one has any bounty of his own that he may be its provider. Rather, the realm of existence owes its being to Him, and others have no (independent) being so that anything may be attributed to be them. However, the eyes are blind, the ears are deaf and the hearts have curtains drawn upon them.

I want a vision that may pierce the (curtain of) causes.

How long shall these dead hearts of ours remain ungrateful toward God's bounties, and relate them to the world, its circumstances and persons? These attachments and attentions amount to ingratitude towards the bounteousness of the Sacred Essence and to Its concealing grace. This shows that fulfillment of the demands of gratitude is not everyone's job, and that Sacred Divine Essence. the Glorious and the Exalted, has declared: That is, there are few servantswho have adequate gnosis of God's bounties or know them as they deserve to be known. And, therefore, there are few servants who stand up to fulfil the duties of gratitude.

The Different Levels of Shukr:

And it should be known that even as the levels of knowledge of the servants of God are different, so also are their levels of thankfulness. The levels of gratitude are also different because shukr is the praise of the Provider for His bounties. Thus the outward kinds of bounties require one kind of gratitude and the inward bounties a gratitude of another kind. If the bounty is of the category of knowledge and gnosis, its shukr is of one kind, and if it is of the category of the irradiation of Divine Names it is of another kind, and if of the category of the irradiation of the Divine Essence, it is of yet another kind. And since all the categories and levels of bounties are enjoyed only by a few of His servants, the effort to fulfil the duties of gratitude at all levels is only possible for a few. Those being the sincere(khullas) awliya', who, in their being, encompass the entire range and levels of being (jami' jami'-e hadarat), being the limit of all limits (barzakh-e barazikh), and encompasses all the exoteric and esoteric levels. Accordingly, their thanksgiving (shukr) is accomplished through all the apparent, inward, and the inmost tongues.

Although shukr has been said to be one of the stations pertaining to the common people because of its proximity to the claim to the requital of the Provider - and this is considered to be irreverence - however, such a proximity exists only for ethers than the awliya', especially the perfect (kummal) among them, who encompass the full range of being and possess the station of unity and plurality. Therefore, the adept gnostic Khwajah `Abd Allah Ansari, who, although he states that shukr is one of the stations of the common people, adds:

That is, the third degree of shukr lies there where the servant does not see anything except the beauty of the Mun'im,being immersed in His beauty. That consists of three stations. First, he observes Him as the humble slave contemplates his master. In this state, unaware of himself in His presence, he is fully immersed in reverence, not setting any worth upon himself. When in this state of humility, if he is bestowed any bounty, he values it greatly, considering himself as insignificant and unworthy of it. Second, his observation is that of a lover observing his beloved. In this state he is immersed in the beauty of the Beloved and whatever he receives from Him, cherishing it, though it be affliction and hardship. Third, he observes Him without the limitations of the Names, or rather has the epiphany of the Essence itself. In this state he forgets himself and others and sees nothing but the Divine Essence, and is conscious neither of any bounty nor adversity.

This shows that the first stage in all the stations of the wayfarers is the one tread by the common people, and the ultimate stages in all the stations pertain exclusively to the sincere (khullas) or rather to the perfect (kummal) (of theawliya').

The Station of Shukr in Hadith:

We shall complete this section with the mention of some traditions relating to shukr.

In al-Kafi, al-Kulayni narrates with his isnad from Abu 'Abd Allah (A) that he said: "'The Messenger of Allah, may Allah's peace and benedictions be upon him and his progeny, said: 'One who takes food with gratitude has a reward like the one who fasts exercising vigilance over himself. The healthy person grateful for his health has a reward like the one who bears his (bodily) afflictions patiently. And one who gives thankfully has a reward similar to the one who bears his deprivation with continence.' [18]

Al-Kulayni reports with his isnad from 'Ubayd Allah ibn al-Walid that he said: "I heard Abu 'Abd Allah (A) say: 'There are three things in whose presence nothing can harm one: prayer in affliction, seeking God's forgiveness for one's sins, and thanksgiving for God's favours.' " [l9]

Al-Kulayni reports with his isnad from Abu Basir that Abu 'Abd Allah (A) said: "Verily one of you drinks water and God assigns paradise to him on that account." Then he (A) added: "Verily, one who takes the vessel (containing water), brings it to his mouth, then takes God's Name, then drinks from it, then draws it away while desiring it, then praises God, then drinks from it again, then takes it away while he desires it, praises God, then drinks from it again, then sets it aside and praises God, God, Almighty and Glorious, makes the paradise obligatory for him." [20]

Praise of God is the purveyer of gratitude, and, as has been stated in many traditions, one who says "Al-hamdu lillah' (All praise is God's) has offered his thanks to God. Al-Kulayni, in the noble al-Kafi, narrates this tradition through his isnad from `Umar ibn Yazid:

'Umar ibn Yazid says: "I heard Abu 'Abd Allih (A) say: The (adequate mode of) thanksgiving for all favours, however great they may be, is that you praise God, the Almighty and the Glorious, on their account.' " [21]

Al-Kulayni reports with his isnad from Abu 'Abd Allih (A) that he said: "Gratitude for God's gifts lies in abstaining from what He has made unlawful. One's thanksgiving is complete when one says: 'Praise be to Allah, the Lord of the worlds.' " [22]

Al-Kulayni reports with his isnad from Hammad ibn 'Uthman that he said: "Al-'Imam al-Sadiq (A)once came out of the mosque to find his mount missing. Thereupon the Imam (A) said: 'Should God return it to me, I will thank Him as He deserves to be thanked.' It was not long before the animal was brought to him. Thereat, the Imam (A) said: 'Al-hamdu lillah.' Someone said to him: 'May I be made your ransom, didn't you say that you will thank God as He deserves to be thanked? Al-'Imam al-Sadiq (A) said to him: 'Didn't you hear me say 'Al-hamdu lillah?' " [23]

This tradition shows that the praise of God is the best of the ways of oral thanksgiving. Among the effects of thanksgiving is increase in ni'mah, as mentioned unambiguously in the Noble Scripture:

if you are thankful, surely I will increase you .... (19:7)

And the noble al-Kafi has recorded this mustanad tradition of al-'Imam al-Sadiq (A) in this regard:

Al-'Imam al-Sadiq (A) said: "One who has been given thankfulness has been also given increase (in ni'mah) Allah,Almighty and Glorious, says: 'If you are thankful, surely I will increase you." [24]

Conclusion

You should know that `A'ishah had imagined that the motive behind worship was confined to the fear(desperation) of punishment or the effacement of sins. She had imagined that the worship of the Noble Prophet, upon whom and whose progeny be God's peace and benedictions, was like the worship of other people. Therefore she had wondered as to why the Prophet (S) took so much pains. This thought was as much due to her ignorance of the station of worship and servanthood as due to the ignorance of the station of prophethood and messengerhood. She did not know that the worship of slaves and hirelings was foreign to the sacred station of that master. The majesty of the Lord and gratitude for His unlimited bounties had made  comfort and ease foreign to his holy being. Rather, the worship of the sincereawliya' is the stage of the boundless irradiations of the Beloved, as pointed out in the prayer of the heavenly ascent. The holy awliya', upon whom be peace, while being absorbed in the beauty and glory of the Beloved and effaced in His attributes and Essence, are never negligent of any of the stages of servanthood. Their bodily movements are subject to their spiritual stirrings, suffused with love, which are subject to the quality of the manifestation of the Beloved's beauty. However, to satisfy someone like `A'ishah it is not possible to give any but a perfunctory explanation. Hence, the Prophet (S) cramped himself to mentioning one of the lower stations so as to make her understand that the worship of that master was not aimed at such base purposes. And all praise is God's.

* * *

'Ali ibn Ibrahim, in his tafsir, reports with his isnad from Abu Ja'far (A) and Abu 'Abd Allah (A) that they said: "The Messenger of Allah (S) used to pray while standing on his toes, until his feet became swollen. Thereupon Allah, Blessed and Exalted, sent down the verse: 'Taha...' (20:1-2) It meant: "O Muhammad! We have not sent down the Qur'an upon thee to put thee to hardship." [25]

Al-Saduq in Ma'ani al-'akhbar reports with his isnad from Sufyan al-Thawri from al-'Imam al-Sadiq (A) that he said in the course of a long tradition: "As to Taha, it is one of the names of the Prophet, upon whom and whose progeny be God's peace and benedictions, and it means: 'O seeker of the Truth (talib al-Haqq) and the Guide towards it (al-hadi ilayh).' "[26]

And it has been narrated from Ibn `Abbas and others that Taha means `O Man'. It has been narrated from some Sunni scholars (`ammah) that Ta refers to the purity (taharah) of the Holy Prophet's heart and Ha refers to its receiving guidance (hidayah) towards God. And it has been said that Ta means the delight (tarab) felt by the inhabitants of paradise and Ha signifies the disgrace and degradation (hawan) felt by the inmates of hell. Al-Tabrisi, upon whom be God's mercy, says: "It has been narrated from al-Hasan that he would read (Ta ha) as Tah ) with fathah on the ta and sukun on the ha. Should this reading of his be correct, then it must originally have been ta, with the hamzah having changed to ha. Then the meaning of the verse becomes:

Take the earth under both of thy feet. " [27]

There is a severe disagreement about the significance of the isolated letters (al-huruf al-muqatta`ah) at the beginning of the Qur'anic surahs. That which seems more likely is that they are of the kind of secrets exchanged between lovers, of whose significance others do not partake. The conjectures advanced by some exegetes in this regard are mostly(mainly)  without any source. The tradition narrated by Sufyan al-Thawri also indicates their being secret symbols, and it is not very improbable that they relate to matters which lie beyond human comprehension. Through them God Almighty has addressed His elect, and there is nothing that is mutashabih (in the Qur'an) but that they know its interpretation. [28] Shaqa' and shaqawah (whose derivative tashqa occurs in 20:1) are antonyms of sa`adah (felicity) and mean hardship and trouble(nuisance). This is what al-Jawhari states:

Al-Tabrisi narrates this tradition in his al-'Ihtijaj:

Al-'Imam Muse ibn Ja'far (A) narrates from his ancestors (A) that Amir al Mu'minin (A) said: "For ten years the Messenger of Allah, may Allah's peace and benedictions be upon him and his progeny, stood on his toes (in his prayers) until his feet became swollen and his face turned yellowish. He would stand all the night until he was reproached in this regard. God Almighty said to him: 'Taha, We have not sent down the Qur'an upon you to cause you hardship'. That is, We have sent it down upon you that you may be felicitous and happy thereby.' "

And it has been narrated from al-'Imam al-Sadiq (A) that the Prophet (S) would heave(lurch) one of his blessed feet during worship in order to make it harder upon himself. 'Thereat God Almighty sent down this noble verse. Some exegetes have opined that this noble verse is intended as an answer to the polytheists who said that the Prophet had fallen into hardship by abandoning their faith.

The perfect `arif Shahabadi, may his shadow endure, used to say:

After some time that that blessed being (i.e. the Prophet) invited the people to his creed and it did not prove to be as effective as he wished, that master thought that perhaps there was something lacking in his call. Thereafter he devoted himself to austerities for a period of ten years, until his blessed feet became swollen. Then the noble verse came down: Don't subject yourself to hardship. You are pure, and a true guide. The defect is not in you but in the people, and that:

Thou guidest not whom thou likest, (but God guides whom He wills) .... (28:56)

In any case that which we infer from the noble verse is that the Prophet (S) used to devote himself to austerities and hardships, and this is what we understand on the whole from the sayings of the exegetes, although they differ regarding the exact character of those austerities. This should be an example and a lesson for the Ummah, especially for the learned who wish to call people to God. That blessed being, with his purity of heart and perfectness would subject himself to such austerities and pains until he was asked to relax by the noble verse sent down by the Sacred Divine Essence. And we, with all the gigantic burden of our sins and offences, are never mindful of our hereafter, resurrection and return, as if we have been guaranteed(ensured) immunity from punishment and security from hellfire! The reason of it is nothing but that the love of world has stuffed its cotton into our ears and we no longer listen to the words of the Prophets and the awliya'.

[1]. Al-Kafi, ii, "kitab al-'iman wa al-kufr" "bab al-shukr," hadith no.2.

[2]. Bihar al- anwar, xvii, 76.

[3]. Ibid., xxiv, 1-9.

[4]. Ibid., xvi, 402.

[5]. Ibid, xv, 3 ff.

[6]. Al-Saduq, 'Uyun akhbar al-Rida, i, 263.

[7]. Bihar al- anwar, xxvi, 247.

[8]. 'Ilm al-yaqin, i, 381.

[9]. Al-Saduq, Kitab al-tawhid, 150.

[10]. Al-Mufid, al- Amali, majlis no. 28, p. 245.

[11]. Al-Tabrisi, Majma' al-bayan, x, 505.

[12]. Bihar al-'anwar, xvii, 73-76, cf. 'Uyun akhbar al-Rida, i, 202, bab 15.

[13]. Sahih Muslim, "kitabal-dhikr'," 41; al-Shaykh al-Bahai, al-'Arba'in, in the exposition of hadith no. 22, with the words, "hundred times" (mi'at marrah)

[14]. Safinat al-Bihar, ii, 322.

[15]. Tafsir Nur al-thaqalayn, v, 689.

[16]. Al-Raghib al-Isfahani, al-Mufradat fi gharib al-Qur'an, p. 265.

[17]. This is a summary of al-Ghazili's discourse from al-Fayd al-Kashani's al-Mahajjat al-bayda', vii, 144-149.

[18]. Al-Kafi, ii, "kitab al-'iman wa al-kufr," "bab al-shukr," hadith no. l.

[19]. Ibid., hadith no.7.

[20]. Ibid., hadith no. 16.

[21]. Ibid., hadith no. 11.

[22]. Ibid., hadith no. 10.

[23]. Ibid., hadith no. 18.

[24]. Ibid., hadith no. 8.

[25]. Tafsir al-Qummi, ii, 58.

[26]. Ma'ani al-'akhbar, 22.

[27]. Al-Tabrisi, Majma' al-bayan; earlier to this command the Prophet (S) used to pray while standing on one foot.

[28]. This refers to verse 28: