In this, as well as other noble traditions, rijs [in verse 33:33] has been interpreted as doubt (shakk), and in some traditions it is interpreted as freedom from all defects. A study of the exposition of some of the earlier traditions shows that the negation of doubt implies the negation of all inward and outward defects and, in fact, implies infallibility (`ismah). That is because infallibility is not something contrary to free will, as in the case of matters relating to nature and instinct. Rather it is a spiritual state and a light d by means of the perfect light of certainty (yaqin) and total tranquillity (itminan). The errors and sins that are committed by human beings are due to inadequate conviction and faith. The degrees of conviction and faith are so various as to be beyond description. The perfect certainty of the prophets and their complete tranquility(peacefulness), d through unmediated knowledge (mushahedeh-ye hudariyyah),makes them immune to error. The conviction of 'Ali ibn Abi Talib, may peace be upon him, had brought him to the station that he declared: "Even if I were to be given the whole world in order to unjustly deprive an ant of a grain, I would not do it. " [27]
In any case, by God's pre-eternal design, they have been cleansed of shirk and doubt, purified from the impurities and defilements of the world of physical nature ('alam-e tabiat) and the darkness of attachment to other than God, the Exalted, freed from the obfuscations of the ego and the thick sheaths of egoism and attention to other [than of God], becoming sacred divine lights and complete signs of the Lord, Who has made them purely and sheerly His own. Hence their stations are such as cannot be properly described and explained and, like the phoenix of the ghayb of Divine Ipseity, the peaks of their glory are beyond the reach of [gnostic] aspirations:
Take thy net away for none can ever catch the phoenix. [28]
Concerning the Indescribability of Faith:
It should be known that iman (faith) is also one of the spiritual perfections whose radiant reality can rarely be known by anyone. Even the faithful, so long as they remain in the world and in the darkness of nature, are unaware of the radiance of their faith and the dignity they have before God.
As long as man remains in this world, he becomes so accustomed to its conditions and habits that when he hears anything about the nobilities and bounties of the other world and its punishments and disappointments, he immediately compares them to a similar form in the realm of mulk. For instance, he compares the nobilities promised by God, the Exalted, to the faithful and the bounties He has prepared for them and whose news has been conveyed by the prophets, may peace be upon them, to the gifts and honours received by men from princes and suzerains or something better and higher. He assumes the bounties of that world to be like those of this world, though somewhat plentiful refined and superior. Such a comparison is altogether invalid. The bounties of that world, its delights and fragrance cannot be truly imagined by us, and anything like them does not enter our minds. We cannot conceive how a drink of the water of Paradise can possess all the imaginable and possible pleasures, each of which is distinct from the other, for the quality of any delight [of that world] has no similarity to the pleasures of this world.
In this noble tradition, there is a mention of one of the nobilities of the faithful which, in view of the people of gnosis and the people of the heart, are incomparable to anything and cannot be measured by any measure, and that is the statement of the tradition where it says: "Indeed, when the believer takes his brother with the hand on meeting him, God looks at them and sins are shed from their faces in the manner leaves fall from a tree." The same theme recurs in many other traditions, such as the following one:
In al-Kafi [al-Kulayni reports] with his isnad from Abu Ja'far, may peace be upon him, that he said: "When the faithful meet and take one another by the hand, God, the Exalted, turns to them with His face, and their sins fall from them in the manner leaves fall(avalanche) from a tree."' [29]
God only knows what inner luminosity and nobility is associated with this look of God, the Exalted, and this attention of His with His noble face, and what veils are removed from between the faithful servant and the lights of the Beauty of the Sacred Essence and what succour it provides to the faithful. However, one should know the reality and actual secret behind these nobilities and one should not be heedless of it. The heart's attention should be turned so that the act attains its perfect luminosity and a divine breath is blown into the act's body. That reality and secret truth lies in strengthening the bond of love and cordiality and renewal of the covenant of love and brotherhood for the sake of God. A great significance is attached to this point in the noble traditions and is also hinted at in traditions relating to this topic:
In al-Kafi [al-Kulayni reports] with his isnad from Abu Ja'far, may peace be upon him, that he said: "When the faithful meet and take one another by the hand, God places His hand between their hands and shakes hand with the one who has greater love for his companion." [30]
It is stated in another tradition that when the faithful meet and shake hands, God, the Exalted, sends His mercy down upon them; nine-tenths of it belong to the one who has greater love for his companion, and if they should be equal [in love], the mercy envelopes them. [31] There are many traditions on this topic and that which have been cited will suffice. And all praise is God's, at the beginning and the end.
[27]. Nahj al-balaghah, Khutbah 215.
[28]. Hafiz:
[29]. Usul al Kafi, vol. ii, p. 180, "kitab al-iman wa al-kufr" "bab al-musafahah" hadith 4
[30]. Ibid., p. 179, hadith 2.
[31]. Ibid., p. 181, hadith 14.
With my continuous chain of transmission reaching up to the Thiqat al- Islam Muhammad ibn Ya'qub al-Kulayni, may God's good pleasure be with him, from a group of our companions, from Ahmad ibn Muhammad ibn Khalid, from his father, from Harun ibn al-Jahm, from al-Mufaddal, from Sa'd, from Abu Ja'far, may peace be upon him, that he said: "Verily, the hearts are [of] four (kinds) the heart that has [both] faith and hypocrisy in it, the heart that is inverted and upside down, the heart that has been sealed and is darkened, the heart that is clear and luminous (al-azhar)." [Sa'd], the narrator, says: "I asked him, "What is meant by `al-azhar'?" He replied, "it is a heart that has the likeness of a lamp. As to the heart that has been sealed, it is the heart of a hypocrite. The heart that is luminous is that of the believer, who is thankful when God gives him and is patient when subjected to tribulation. As to the heart that is inverted, it is the heart of the polytheist." Then he recited this verse: What, is he who walks prone upon his /ace better guided or he who walks upright on a straight path? (67:22) [Then he added]; "As to the heart wherein is faith and hypocrisy-they were a people who lived in Ta'if; so if one of them should die in the state of hypocrisy, he would perish, and should he die in the state of faith he would attain salvation." [1]
Exposition:
Mankus means `inverted' (maqlub). [The lexicographers] explain:
(i.e. `I inverted something' or `I put it means upside down'). According to al-Sihah, means a baby
whose feet (at birth) come out before its head Closely associated is the meaning of in the noble verse cited by the Imam, for ikbab means falling on one's face, and therein is a figurative indication of the fact that the hearts of the polytheists (mushrikun) are inverted and their course of spiritual movement is other than the Straight Path, as will be elaborated later on, God willing.
Matbu` means `sealed' (makhtum), and tab` with sukun (of the ba'), means `sealing' (khatm), and with its harakah (i.e.taba`) means impurity (danas, wasakh). If it be taken in the sense of `sealed,' it would figuratively mean that the word of truth and Divine truths do not enter such a heart and it does not accept them-not that God, the Exalted, deprives it of His special grace, although this sense is also true. However the aforementioned sense is more appropriate.
'Azhar' means `white' (abyad) and `luminous' (mustanir), as mentioned in al-Nihayah. [2] According to a!-Sihah `azhar'means `bright' (nayyir), and the moon is called `azhar.' Ibn al-Sikkit says: `al-azharan' means the sun and the moon.`Azhar' [when spoken of a man] means a white man, of a bright face, and such a woman is zahra'. To sum up, azharmeans luminous and white; hence the sun and moon are called azharan; a white and luminous man is called azhar and a white and luminous women is zahra'.
`Ajrad' is someone who has no hair on his body, and according to al-Sihah, al-jurd means a treeless (open) space. And this figuratively implies the absence of attachment to the world, or freedom from impurity and defilement. We shall expound that which needs explication in this noble tradition in the course of a preface and a few sections.
Preface: On Reforming the Heart:
It should be known that the term 'heart' has various meanings in the terminology of the Shari'ah, and that of philosophy and 'irfan. To discuss that and the related terminological differences, as well as the ranks and degrees of the hearts, is outside the scope of this discourse and is not very gainful for us. Therefore, it would be better to take the matter in its unexplicated simplicity, as is done in the noble tradition, and discuss that which is important and essential for us.
It should be known that the endeavour to reform the 'heart,' on whose wholesomeness and corruption depends one's felicity and wretchedness, is more essential than an inquiry into its meanings and delving into the technical jargon. [3]In fact, it often happens that intense attention to terms and preoccupation with words and that which relates to them make one totally oblivious of the heart and its reform. [As a result] one may complete mastery in expounding the meaning and essence of the heart and the terminology of the metaphysicians (hukama') and the mystics ('urafa) while one's heart, na'udhubillah, is one that is either inverted or sealed, like someone who knows well the beneficial and harmful properties of medicines and is able to describe them with expertise(skillfulness) without himself refraining from poisonous medicines or making use of the beneficial ones. Such a person perishes despite all his knowledge of pharmacology, which is unable to rescue him.
We said earlier [4] that all the sciences are absolutely practical and even the transcendental sciences have a practical aspect in them. Here that which we have to say is that the science of the states of the heart and that which relates to their health and sickness, reform and corruption, is something which is purely a preliminary step to action and the way of its reform and remedy. Its mere knowledge and understanding is not considered a human perfection. Hence one's main attention and goal should be the reform and refinement of the heart so that one may attain to ultimate spiritual felicity and to the higher transcendent stations. And even if one were well adept in the sciences, the subtleties and the realities, during the course of his journey through 'the horizons and the souls', his main concern should be the discovery of his own spiritual states, so that if it were ruinous he should try to remedy it, and if oriented towards salvation, try to make it complete and perfect.
Section: The Basis for the Classification of the Hearts:
One should know that this classification of the hearts made in this noble tradition is one that is non-detailed and general. Every heart has a different rank and degree, whether it is from the viewpoint of shirk and hypocrisy or that of faith and perfection. Apparently, this classification of the hearts is subsequent to acquisition and spiritual conduct, not one based on the nature and constitution of different souls, so as to conflict with traditions concerning fitrah, which state that all people are born with the nature of tawhid and that shirk and hypocrisy are accidental [and not innate in human nature]. However, even if it were on the basis of nature, that would be correct in accordance with one explanation which removes the contradiction and does not lead to predestination, which is something impossible. Nevertheless, that which is closer to metaphysical proof and plentiful conducive to education is the first probability. And we said earlier [5] that as long as man remains in this world, which is the source of the tree of primal matter with its substantial, formal, and accidental changes and transformations, he can deliver himself from all levels of deficiency, wretchedness, shirk, and hypocrisy and attain to the higher levels of perfection and spiritual felicity. And this is not contrary to the famous hadith that states:
The wretched one is wretched in his mother's womb. [6]
for the meaning of the tradition is not that felicity and wretchedness are innate and incapable of change. Rather, this tradition accords with metaphysical proof, which has been set forth in clarity in its proper place, that wretchedness is derived from deficiency and non-being, and that felicity derives from being and its perfection. That which belongs to the immaculate tree of being is the sacred Divine Being in accordance with the ranks of causes and means-which is the way of the best of the latter generations and the most perfect of the early ones, the Nasir of the millah and din (i.e. Khwajah Nasir al-Din al-Tusi), may God sanctify his soul-or on the basis of manifesting and being manifested (zahiriyyah andmazhariyyah), unity and multiplicity-which is the way of the greatest of philosophers, Hadrat Sadr al-Muta'allihin. And that which derives from deficiency and non-being pertains to the vicious tree of quiddity, which is not the object of creation because of its being below creation (ja'l).
It may be said that the when the noble tradition says that felicity and wretchedness accompany one in the `mother's womb' that which is meant is the world of corporeal nature ('alam-e tabiyyat) which is the absolute mother, the womb and the cradle wherein nature nurtures its offsprings. That is, the expression `mother's womb' is not to be taken in its ordinary sense, because felicity, being perfection and actuality, cannot belong to the primal souls (nafus-e hayuliyyah)except potentially. Since the literal import is that the felicitous are felicitous in act in the mother's womb, the contrary of the literal meaning has to be adopted. And since that which has been said is in accordance with metaphysical proofs, the noble tradition has to be interpreted solely in this sense or something equivalent to it. In any case any elaboration of this matter and discussion of its proof is outside the scope of this discourse, though at times the pen rebels and runs contrary to the set aim.
The Reason why the Kinds of Hearts are Confined to the Four:
Some [scholars] have said that the reason for confining the kinds of hearts to four is that the hearts either possess faith or they don't. In the first case, the faith possessed pertains to all that the Messenger has brought or only to a part of that. The first is the heart of the believer (mu'min) and the second is a heart wherein faith and hypocrisy are both present. In the second case, there is either an outward confession of faith or there isn't. The first is the heart of the hypocrite and the second that of a polytheist (mushrik).
This interpretation does not accord with the noble tradition, which implies that at times there is real faith in all that the Prophet, may God bless him and his Household, has brought and at times there is hypocrisy. Hence, if one were forced to interpret, it would be better to say that the heart either has faith in all that the Prophet, may God bless him and his Household, has brought or it doesn't. In the second case, there is either a pretence of faith or there isn't. In the first case, the faith is either stable and established in it or [it is unstable], believing at one time and disbelieving at other times, making a pretense of belief in the state of disbelief also. The concluding part of the tradition shows that the repentance of those who apostatize after belief, to revert to unbelief and hypocrisy, is accepted, even if it should occur repeatedly.
In another tradition of the noble al-Kafi, Imam Baqir, may peace be upon him, divides the hearts into three kinds: (1) the inverted heart (qalb-e mankus), wherein there is no good; that is an unbeliever's heart; (2) the heart wherein there is a black spot, in which there is a conflict(warfare) between good and evil, each of which seek to overcome the other; (3) the 'open heart' (qalb-e maftuh) wherein are lamps whose lights will not go out until the Day of Resurrection; that is the heart of the believer. [7] This [division] does not conflict with the noble tradition [under exposition], for the first category mentioned in the above tradition includes the two kinds mentioned by the hadith, that is, the hearts of the polytheist and the hypocrite. That is because the hearts of all those three groups (i.e. unbelievers, polytheists and hypocrites) are inverted, and no inconsistency would be involved if inversion be [considered] the salient characteristic of the hearts of an unbeliever and polytheist and being seated the salient characteristic of the hypocrite's heart, and accordingly each of them is ascribed to either of them in the tradition.
We shall begin with the believer's heart so that the state of the other hearts be known in contrast. It should be known that in the transcendental sciences and the true teachings it has been clearly(unmistakably) established that the reality of `being' is the reality of 'light.' These two terms signify one simple reality without being attributable to any separate multiple aspects. It is also known that that which pertains to perfection and completion derives from being itself. This is one of the noble principles, and to anyone who has the honour to apprehend it the door to the higher teaching is opened. Our feeble(flimsy) spirits are unable to apprehend the reality of that Being without a help from the Hidden and a success predestined from eternity. It is also known that faith in God belongs to the category of knowledge and is one of the absolute perfections. Hence, being a perfection, it belongs to being itself and the reality of light and manifestation. And that which is other than faith and all that relates to it, is outside the category of the perfections of the human spirit, belonging to the darkness of non-being and quiddity.
Concerning the Luminosity of the Believer's Heart:
Hence it is known that the 'believer's heart is luminous. It is narrated in the noble al-Kafi from al-Imam al-Sadiq, may peace be upon him, that he said: "You see some people who are so perfect in eloquence that they don't err in [the use of a single letter like] lam or waw, while their hearts are darker than a gloomy night, and there are some people who cannot express what is in their hearts, yet their heart is radiant like a lamp." [8] Further, the believer's heart is on the Straight Path and his spiritual movement is on the middle path of humanity. That is because, firstly, he has not deserted his primal divine nature, fashioned in forty days by God, the Exalted, with the hands of His Beauty and Glory. Thus he walks on the path of the nature of tawhid, oriented towards absolute perfection and consummate beauty. Inevitably, this spiritual movement from the plane of innate nature to the ultimate point of absolute perfection is without any crookedness, being as it is the path of spiritual rectitude and the middle inner way. However, all other hearts deviate from nature and the straight path. It is narrated of the Noblest Messenger, may God bless him and his Household, that he drew a straight line on the ground drawing other lines on its either side. Then he said, "This one, the straight and middlemost line, is my path." [9]
Explanation of the Believer's being on the Straight Path:
Secondly, the believer is the follower of the Perfect Man, and since the Perfect Man is the manifestation of all the Names and the Attributes and subject to the Lordship of the Truth, the Exalted, by virtue of the All inclusive Name (ism-e jami),his being is not monopolized by anyone of the Names. Like his Lord, he is an all-inclusive being and in him the manifestation of any of the Names is not overshadowed by that of any other Name. He possesses the station of middleness (maqam-e wasafiyyat) and the major mediation (barzakhiyyat-e kubra). Hence his movement is along the straight and middlemost path of the All-inclusive Name.
All other beings are dominated by one of the encompassing or non encompassing Names of which they are manifestations. Their origin and return is from and to that Name. The Name opposite to it is latent in it and plays no active role in it except from the aspect of the unity of all the Names-something whose explanation is not appropriate here. Hence God, the Exalted, at the station of the All-inclusive Name and the Lord of Man (rabb al-insan), is on the Straight Path, as He says:
Verily my Lord is on the Straight Path. (11:56)
That means the station of middleness and all-inclusiveness (jami'iyyat) without the predominance of an Attribute over another and without the manifestation of one Name rather than that of another. A being subject to the Lordship of that Sacred Being at this station is also on the Straight Path, without any station or aspect overshadowing another station or aspect. Hence [the believer] in the course of his real upward ascension [i.e. prayer] and the ultimate point of proximity [to the Divine], after making an admission of servitude, after referring every worship and service by every worshipper to that Sacred Essence and ascribing all help in all stations of expansiveness and straits (qabd wa bast) exclusively to that Sacred Being, by declaring:Thee only we worship and Thee only we ask for help, (1:5)
says:
Guide us to the Straight Path. (1:6)
This is the same path as that of the Lord of the Perfect Man, the former from the [active] aspect of manifesting(zahirriyyat) and Lordship (rububiyyat) and the latter from the [passive] aspect of being manifested [mazhariyyat] and creaturehood [marbubiyyat]. None of the other existents and beings in movement towards Allah are on the Straight Path, but are deviant, inclining either towards (Divine) Grace and Beauty or towards Might and Glory. The faithful (mu'minin),since they are followers of the Perfect Man and walk in his footsteps, they journey by the light of his guidance and the lamp of his knowledge (ma'rifah) in submission to the sacred being of the Perfect Man. They don't take any step by themselves and do not allow their intellect to meddle with the character of the spiritual journey towards Allah. For this reason, their path is also straight, and in the company of the Perfect Man their fufilment (wusal) is subordinate to the fulfilment of the Perfect Man, provided that they protect their clear hearts from the workings of the devils, the ego, and egoism, and submit themselves totally in the journey to the Perfect Man and the station of ultimate prophecy.
Concerning Some Stratagems of Satan:
One of the evil workings of Satan is to make man turn the face of his heart away from the Straight Path and towards some coquettish person (shukh) or guru (shaykh). One of the great masterpieces of Satan, who whispers into the hearts of men, is that he, with gay and nonchalant discourse and deceptive manipulations, makes some spiritual gurus(shuyukh) enamoured to some coquette, justifying this major sin, or an act of spiritual polytheism, on the pretext that if the heart were to have a singular attachment one can succeed faster in curtailing worldly attachments. At [other] times he turns some mindless coquette towards some demonic guru, one who seduces people or is rather a satanic highwayman. The pretext offered for this act of explicit polytheism (shirk-e jali) is that the guru is a Perfect Man and that only through the Perfect Man one can attain to the realm of absolute transcendence, which is not manifested except in the mirror of the guru. At the end of their lives, the two of them-that one with the memory of his favourite's cheek and this one with the inverted face of his guru-join the world of demons and satans, and neither the former gets rid of his bestial attachment nor the latter reaches the goal through this blind alley.
It should be known that since the believer's journey is on a Straight Path and his heart is upright(erect), his orientation is towards Allah and his way is the middle path. As a result, in that world too his path is clear and straight, his posture upright, and his appearance and character, his inward and outward, have a human form and shape. One can understand the character of the heart of the polytheists in contrast to this. As his heart deviates from the Divine nature, and strays from the central point of perfection and the hub of light and beauty, departing from submission to the absolute Guide and Guardian (Wali) and preoccupied with its own ego and egoism, the world and its ornaments(jewel), consequently in the other worlds also it is not resurrected with the straight human character and form but in the form of an animal with a head turned about. That is so because, in that world, form and shape are subject to the character of the heart and the outward reflects the inward and the shell is the image of the kernel. The matter of that realm is not averse to accepting the inward malakuti forms as in this world, and this thesis has been established in its proper place. Hence the hearts which are averse to the Truth and Reality and deviate from straight nature, oriented and directed as they are towards the world, their image too, like themselves, deviates from straightness, being inverted, facing the world and physical nature (tabi`at), which is the lowest of the low. Perhaps, in that world some would walk on their faces with their feet upwards, some on their bellies, and some on their hands and feet, like animals, the way they in fact walked in this world:
Is he who goes inverted on his face more rightly guided or he who walks upright on a straight path? (67:22)
It is possible that this metaphor in the metaphoric world becomes a reality in the realm of reality and manifestation of spirituality. In some noble traditions relating to the exegesis of this noble verse, the `Straight Path' is interpreted as referring to Hadrat Amir al-Mu'minin and the Infallible Imams, may peace be upon them:
In al-Kafi (al-Kulayni reports) with his isnad from Abu al-Hasan al-Madi (al-Imam Musa al-Kazim) that (Muhammad b. al-Fudayl) says: [When asked concerning the meaning of the verse], "Is he who goes inverted on his face more rightly guided or he who walks upright on a straight path?" The Imam replied, 'Verily, God has struck a similitude [in this verse]: one who deviates from the wilayah of 'Ali [may peace be upon him] is like one who walks on his face and is not guided, and He has made one who follows him as one who walks upright on a straight path, and 'the Straight Path' is Amir al-Mu'minin, may peace be upon him.' " [10]
In another tradition the `Straight Path' is explained as meaning 'Ali, may peace be upon him, and the rest of the Imams, may peace be upon them. [11]
Also, it is narrated in the noble al-Kafi from Fudayl that he said: "I entered the Holy Mosque (of Makkah) with al-Imam al-Baqir, may peace be upon him, and he was leaning upon me. Then he threw his blessed glance upon the people as we stood at the Door of Bani Shaybah. Then he said, `O Fudayl, they used to circumambulate in this manner [even] during the days of the Jahiliyyah! They neither recognized any truth nor followed any creed. O Fudayl, look at them, they walk inverted on their faces! May God damn them, they are a disfigured creation walking on their faces." Then he recited the noble verse, Is he who goes inverted on his face more rightly guided or he who walks upright on a straight path. Then he added, "By God, that means `Ali, may peace be upon him, and his awsiya', may peace be upon them." [12]
In the foregoing we have explained how the journey and the movement of the Perfect Man are on the Straight Path. However, the exposition of the matter that the Perfect Man is the Straight Path itself is beyond our purpose in this discourse.
Complimentary Note: The Hypocrite's Heart and the Difference Between it and the Believer's Heart:
The states of the heart of the believer and the polytheist-and even that of the unbeliever-became known from the exposition in the foregoing section. A comparison also discloses the state of the hypocrite's heart. That is because the believer's heart has nor departed from its original innocent and clear nature and it naturally accepts any truths relating to faith and the true teaching. The harmony and compatibility between the nourishment-which consists of the truths and the teachings-and the nourished one-which is the heart in its state of original nature-is preserved. Hence in another tradition of the noble al-Kafi, the believer's heart has been said to be `open' (maftuh), and although this `opening' may refer to one of the `threefold openings' (futhat-e thalathah), [13] this meaning is also appropriate.
However, as the hypocrite's heart has obscurities and darkness formed in it contrary to the human nature, such as ignorant prejudices (ta'assubhaye jahiliyyat), blameworthy moral traits, vanity, ambition, and other qualities contrary to the [primal] nature, it is closed and sealed. It is not at all receptive to the word of truth and its tablet is like a page of paper that is totally blackened, on which nothing can be inscribed. Its pretense of religiosity, arising from its satanic character, is a means to secure worldly benefit and advancement in mundane matters.
It should be known that the hearts of the polytheist and the hypocrite are both inverted and sealed, as is clear and evident. But the attribution of one of these qualities to each of them in particular is for the reason that, as the hearts of the polytheists are turned in worship towards other than That which is Absolute Perfection, they have two properties and characteristics: one is sincere humility [in front of the object of worship] and another is the deficiency and obfuscation created by this humility, which is diverted towards imperfect beings and creatures. Hence their hearts are inverted and this is their predominant characteristic(typical). As to the hypocrite, he is either a polytheist in reality-and in this respect he shares equally with the polytheists the quality of inversion of the heart-besides possessing an additional quality [i.e. hypocrisy], or he is an unbeliever in reality and possesses no religiosity. Although his heart too is inverted, it has another quality which is predominant. That additional quality is his outward pretense of following the truth. He enters the congregation of the followers of the Truth and hears all the truthful preaching that is heard by the believers. Yet, while the believer absorbs them due to his inner purity and open heart, the hypocrite fails to receive them due to the darkness and obscurities of his heart, which is closed and sealed.
The reason for singling out for mention from among the attributes of the believer the two characteristics, of gratitude on being favoured with gifts and patience in trials, is the salient character of these two among the believer's qualities. These are two of the major virtues from which other virtues branch out, and we have alluded to this in the exposition of some of the earlier traditions. [14] Further, the tradition refers to two of the Divine Attributes, of Glory and Beauty, or Might and Grace, each of which is manifested in the condition of tribulation and the condition of being well provided. And although tribulation belongs to the Attributes of Grace, but since it manifests through Might, it is reckoned as belonging to it, as mentioned in the discussions on Divine Names and Attributes. The believer always observes the duties of servitude between the two manifestations.
Conclusion: Neglect of the Truth Results in the Inversion of the Heart:
From the foregoing discussion it is known that the souls, though they should have belief in God and Resurrection, become inverted if they are totally absorbed by attention towards the world and preoccupied with mundane advancements while being neglectful of God. The criterion in respect of the inversion of the heart is the neglect of God and attention to the world and its cultivation. Such belief is either not faith, as mentioned in the exposition of some of the earlier traditions, [15] or is an insignificant and inadequate faith that is not inconsistent(erractic) with the inversion of the heart. In fact, one who makes a pretense of belief in transcendence and Resurrection but has no trepidation arising from such a belief and whom this belief does not lead to act with his bodily members, such a one is to be considered as belonging to the hypocrites, not as one of the believers. Possibly this sort of apparent believers, like the people of Ta'if, who in the noble tradition are mentioned as being typical of those who are believers at one time and hypocrites at another time, may altogether lose this hollow faith which has no sovereignty in the realm of their physical, bodily existence (mulk). They might leave this world in a state of complete hypocrisy to be resurrected amongst the hypocrites. This is one of the crucial matters to which our weak spirits must attach great importance, taking care that the effects of faith become established in our manifest and hidden, inner and outer, being. In the same way as we claim to possess faith in the heart, we should make our outward being also subject to its authority, so that the roots of faith become established in our hearts, not to be destroyed by any kind of obstacle or hindrance, transformation and change, so that this Divine trust of a celestial and pure heart, fashioned with its Divine nature, is returned to the Sacred Being unaffected and unsoiled by the workings of Satan and hands of treachery. And to Allah belongs all praise, at every beginning and end. '
[1]. Usul al-Kafi, vol. II, p. 422, "kitab al-Iman wa al-kufr" "bab fi Zulmah qalb al-munafiq" hadith 2.
[2]. Al-Nihayah, vol. ii, p. 321, under z.h.r.
[3]. Author's Note. It should be known that that which is meant here is not that the science of ethics and the things which lead to the salvation and damnation of the soul are not necessary. Rather, what is meant it that that science is to considered as a mere preliminary to action, not as something of independent worth is whose pursuit and in collecting whose technical jargon one should spend a lifetime and be kept from one's real goal. ,
[4]. See under the exposition of Twenty-sixth Hadith.
[5]. See Seventeenth Hadith.
[6]. Bihar al-anwar, vol. v, p. 153, "kitab al adl wa al-ma'ad' "bab al-sa'adah wa al shaqawah" hadith 1, with a slight difference in wording.
[7]. Usul al-Kafi, vol. ii, p. 423, "kitab al-iman wa al-kufr" "bab Zulmah qalb al-munafiq" hadith 3.
[8]. Ibid, vol. ii, p. 422, hadith 1:
[9]. Sadr al-Muta'allihin, Tafsir al-Quran al-Karim, vol. iv, p. 52, exegesis of 2:256 (ayat al-Kursi); See also al-Majlisi, 'Ilm al-yaqin, vol. ii, p. 967.
[10]. Al-Kafi, vol. i, p. 432, "Kitab al-hujjah" "bab fihi nukat wa nutaf min al-tamzil fi al-Wilayah" hadith 91.
[11]. Bihar al-anwar, vol. XXIV, p. 15, "kitab al-imamah" bab 24, hadith 17:
[12]. Rawdat al-Kafi, p. 288, hadith 434:
[13]. These are; al-fath al-qarib, al-fath al-mubin, and al-fath al-mutlaq.
[14]. See Fifteenth, Sixteenth, and Twenty-first Hadith.
[15]. See Ninth, Twentieth and Twenty-sixth Hadith.
With my continuous chain of transmission reaching up to Muhammad ibn Ya'qub al-Kulayni, from al-Husayn ibn Muhammad, from al-Mu'alla ibn Muhammad, from al-Hasan ibn 'Ali al-Washsha', from 'Abd Allah ibn Sinan, from Abu `Abd Allah, may peace be upon him, that he said: "Among the things pertaining to the soundness of a Muslim's certitude [in faith] is that he would not please people while displeasing God, nor blame them for something that God has not given him. For, verily, [God's] rizq (provision, sustenance) is not brought about by anybody's greed, nor is it withheld by anyone's disapproval, and were anyone of you to flee from his rizq like lie flees death, his rizq would overtake him in the way he is overtaken by death." Then he added, "Indeed God, with His justice and fairness, has put joy and comfort
in certainty (yaqin) and satisfaction (al-rida) and He has put sorrow and grief in doubt and dissatisfaction:' [1]
Exposition:
Al-Jawhari says, sakhal (vowelized like faras) and sukht (vowelized like qufl) are the opposite of satisfaction (rida). Hencesakhita means 'ghadiba' (i.e. 'he became angry' or 'indignant') and such a one is sakil (angry). Al-qist, with kasrah of theqaf, mean justice ('adl); hence its mention along with 'adl is for the sake of elucidation.
Al-rawh and al-rahah are synonymous, meaning comfort, as mentioned by al-Jawhari. Hence their mention alongside is for the sake of elucidation. Or that rawh means the peace of the heart and rahah signifies the ease of the body, as stated by Majlisi. [2]
As to al-hamm and al-huzn, al-Jawhari considers them as synonymous, on which basis their mention by side of one another would be elucidatory. And Majlisi says that hamm probably means the agitation felt by the soul at the time of experiencing (doubt and dissatisfaction), and huzn is the sorrow and anxiety felt after its passing away. [3]
Section:
As to the statement it has been considered to have two probable interpretations. First, that he would not blame the people and complain for their refraining from giving him something, as it is a matter subject to Divine power and providence, and God, the Exalted, has not decreed that gift as part of his provision, and one who is a man of conviction knows that it is a an act of Divine providence and so he would not blame anyone. This interpretation has been suggested by the muhaqqiq Fayd, [4] may God have mercy upon him, and the learned traditionist, Majlisi, has also affirmed it. [5]
The honourable Fayd, may God have mercy upon him, has also suggested another interpretation, which is that one would not blame them for something God, the Exalted, has not given them, for God, the Exalted, has gifted the people differently and no one should be blamed for it [i.e for not possessing something]. And this is like the tradition which states that "Had the people known how God has created men, no one would blame another." [6] The honourable traditionist Majlisi, may God have mercy upon him, has said: "The improbability of this interpretation is not hidden, especially on consideration of the following explanatory phrase ('for, verily, [God's] provision is not facilitated by. . .').[7]
In the opinion of this author, the second interpretation is more appropriate than the first one, especially in view of the aforementioned explanatory phrase. That is because one may blame people in the state of need and straintened livelihood only if their livelihood (rizq) is under their own control and one's effort and endeavour are the [efficient] means of its increase. Then one may say [to another], '[Look] I have tried and made effort, whereas you have not done so, and therefore you are afflicted with straitened livelihood." However, the people of certainty know that livelihood is not obtained by one's greed and effort, and so they do not blame others.
Reconciling Traditions Concerning Livelihood being Apportioned and Traditions Exhorting Effort:
It should be known that the like of these noble traditions whose literal import is that the rizq is apportioned and predetermined-something which is also indicated by the noble verses of the Qur'an-do not contradict the traditions which command one to seek livelihood and exhort one to make effort in one's occupation and trade, and even consider the lack of effort as reprehensible and blameworthy. Thus they consider one who fails to make an effort to seek livelihood as one whose prayers are not answered and whom God does not provide with livelihood. There are many traditions on this topic and it will suffice here to cite one hadith:
From Muhammad ibn al-Hasan, the Shaykh al-Ta'ifah (al-Tusi), may his soul be sanctified, who narrates with his isnadfrom 'Ali ibn `Abd al-`Aziz that he said: "Abu `Abd Allah, may peace be upon him, asked me, `What is `Umar ibn Muslim doing?' I said, `May I be made your ransom, he has devoted himself to worship and he has abandoned (desert) his trade.' He said, `Woe to him! Doesn't he know that the prayer of one who abandons the search (of livelihood) is not accepted? Indeed a group of the Companions of the Messenger of Allah, may Allah bless him and his Household, locked their doors and turned to worship when this verse was revealed: "And whosoever fears God, He will appoint for him a way out, and He will provide for him whence lie never reckoned" (65:3). When the Prophet, may Allah bless him and his Household, came to hear about it, he summoned them and asked them, "What prompted you to do what you have done." They said, "O Messenger of Allah, God has guaranteed our livelihood and so we have turned to worship." He said to them, "The prayer of one who does that would not be accepted. You ought to seek livelihood."' [8]
The reason for the absence of contradiction between the traditions is that livelihood, and all matters for that, are subject to God's power even after one's effort. Our effort is not an independent agent in the acquisition of livelihood. Rather, to make effort is a duty of the creatures, and the ordainment of the affairs and all apparent and non-apparent means, most of which are beyond the control of the creatures, is by the determination of the Exalted Creator. Hence a human being of sound conviction and informed of the courses of matters-while he does not refrain from effort and performs his duties as prescribed by reason and revealed law, and not closing the door of effort with false(forage) excuses-still considers everything as being derived from the sacred Divine Being and does not consider anything as having any efficiency on the plane of being and its perfections. The seeker, the seeking, and the sought derive from Him. That which this noble tradition says, that the man of sound conviction does not blame anyone for the lack of increase in the people's livelihood, means that if they make the usual amount of effort they are not to be blamed. Moreover, to blame those who do not make the effort is preferable in order to induce them to effort-a point which is asserted in the noble traditions.
In fine, this theme is one of the ramifications of jabr and tafwid (predestination and free will) and one who has studied that issue can discover the underlying fact of the matter, whose elaboration is beyond the scope of our discussion.
Section: On the Signs or Soundness or Conviction:
In this noble tradition two things are considered the signs of the soundness of one's conviction. First, that one should not seek the pleasure of the people at the cost of God's displeasure and wrath. Second, one should not blame people for what God has not given them. These two are the fruits of perfect conviction, and their opposite qualities are due to the weakness of conviction and an ailing faith. In these pages, whenever appropriate, we have explained faith and conviction and their fruits. Here, too, we shall briefly mention these two qualities in their state of soundness and health as well as their opposite condition.
One should know that a man seeks the pleasure and satisfaction of people and tries to win their hearts and to be in their good graces because he considers them to be effective in matters that are of his interest. For example, one who loves money and wealth feels humble before the rich; he flatters them and is obsequious in front of them. Those who seek position and outward honour, flatter the subordinates and obsequiously seek to win their hearts somehow or another. The same thing goes on in a circle. The subordinates flatter men of position and the seekers of position flatter the mean subordinates, except those who, on the either side of the matter, have trained(reared) themselves through spiritual discipline and seek the pleasure of God. The world and its adornments do not shake(vibrate) them, and they seek the pleasure of God in leading, and seek God and truth in following.
The Twofold Classes of the People:
The people of the world are briefly divisible into two classes. They are either those whom certitude has brought to the point that they see all the outward means and apparent agents as being subject to the perfect and eternal will of the Necessary Being. They see and seek nothing except God, and they believe that lie is the sole(solitary) Master and Agent in the world and the Hereafter. Finding a certitude unmarred by deficiency, doubt and hesitation, they have true faith in one of the noble verses of the Qur'an, which says:
Say: "O God, Master of all sovereignty, Thou givest sovereignty to whom Thou wilt, and seizest sovereignty from whom Thou wilt .... (3:26)
They consider God, the Exalted, the Master of the kingdom of being and all gifts to be from that Sacred Being. They consider all the ebbs and flows(flood)(influx) of being and all the existential perfections to be derived from the Sacred Being in accordance with the [best] order [of existence] and the [universal] good. Of course, the doors of gnosis are opened for such persons and their hearts become divine. They do not attach any worth to the pleasure and displeasure of the people and seek nothing except God's good pleasure. Their eager eyes do not seek anything except God and in their hearts and with their entire being they murmur the melody, "My God, when You grant us, who can intercept Your favour? And should You deprive us [of anything], who can restore it to us?" Hence they close their eyes to the people, their favours and their world, opening the eyes of their need on God, glorious is His Majesty. Such persons would never exchange the displeasure of God, the Exalted, with the pleasure of the entire order of beings, as stated by the Commander of Faithful, may peace be upon him. While they attach no significance to anything except God, the Exalted, and consider all existents to be in need of Allah, nevertheless, they view all with the eyes of wonder, mercy and compassion, and do not blame anyone for any matter except in order to reform and educate him. Hence such were the prophets, may peace be upon them, who viewed everything as belonging to God and as manifestations of His Beauty and Glory. They did not view God's creatures except with love and compassion, not blaming anyone in their hearts for any inadequacy and weakness, though they did blame them outwardly for the sake of the general good and the reform of the human family. This was among the fruits of the immaculate tree of certitude and faith and their understanding of the Divine laws.
However, as to the second group, they are those who are oblivious of God, and if perchance they attend, it is an inadequate attention and an incomplete faith. As a result, since attention to multiplicity and the outward causes and means has made them neglectful of the Cause of all causes, they seek the pleasure of the creatures. At times they are such that they seek to the goodwill of the weakest of creatures while preparing the means of God's displeasure and wrath. Thus they are led to accommodate to the sinners, or neglect the duty of amr bi al-ma'ruf and nahy `an al-munkarwhen conditions call for its performance, or they give decrees (fatwa) permitting what is unlawful, or are guilty of false(fake) testimony, or backbite and slander the faithful to please worldly people and men of outward status and position. All such conduct is due to the weakness of faith, or rather it constitutes a degree of idol worship (shirk). Such a view makes man prone to many fatal traits, including those mentioned in this noble tradition. Such a person has a bad opinion of God's servants and he treats them with enmity and hostility, blaming them and vilifying them in matters, and so on.
Section: The Views of the Mu'tazilah and the Asha`irah and the Correct Position:
Majlisi, the traditionist, may God have mercy on him, in Mir'at al-uqul, has a discussion under this noble tradition concerning whether the rizq apportioned by God, the Exalted, is confined to what is lawful and whether it includes the unlawful also. He has cited the conflicting opinions of the Ash'arites and the Mu'tazilites on this issue and the recourse taken by the two sides to traditions and narrated texts. He considers the Imami position to be in accord with the view of the Mu'tazilites that the apportioned sustenance (rizq-e maqsum) does not include the unlawful and is limited to the lawful. He also cites the arguments of the Mu'tazilah that take recourse to the literal meaning of some verses and traditions and are based on the literal meaning of `rizq'-as is the practice of the Ash'arites and the Mu'tazilites. [9] He has approved of the arguments of the Mu'tazilah and, apparently, finds their statements to be in accord with the dominant opinion of the Imamiyyah. However, it should be noted of that this issue is one of the corollaries of the problem of jabr and tafwid, and the Imami position in this regard neither conforms to that of the Asha'irah nor to that of the Mu'tazilah. Rather, the Mu'tazili position is more worthless and degenerate than that of the Ash'arites, and if some Imami theologians, may God the Exalted be pleased with them, have inclined towards it, that has been due to the neglect of the truth of the matter. As referred to earlier, the issue of jabr and tafwid has remained much vague(obscuring) in the discussions of most of the scholars of the two sects, and the controversy has not been resolved on the basis of right criteria. Hence, the relation of this issue to the problem of jabr and tafwid has gone mostly unnoticed, although it is one of its major ramifications.
Briefly, the Ash'arite belief that the lawful and the unlawful form part of the apportioned sustenance implies jabr, and the Mu'tazilite belief that the unlawful does not form part of the apportioned sustenance implies tafwid. Both of them (jabrand tafwid) are invalid and their falsity has been made evident in its appropriate place. We, in accordance with established and demonstrable principles, consider the lawful and the unlawful as apportioned by God, in the same way as we consider sins to be by Divine determination (taqdir) and decree (qada'), though it does not lead to jabr and invalidity. These pages are not appropriate for setting forth the proof and I have set a condition with myself not to discuss technical matters, myself being ignorant of their core(interior) reality. [10] Accordingly, we shall confine ourselves to this passing reference, and God is the Guide.
Marhum Majlisi has opened another discussion under this noble tradition, as to whether it is absolutely obligatory upon God, the Exalted, to provide the sustenance of His creatures or only in the case of effort on their part. [11] This is a topic which is plentiful appropriate to the principles of the theologians and one must proceed in these discussions, in general, with another approach based on metaphysical criteria and definite principles. What is preferable is to abstain right away from this kind of discussions which are not entirely fruitful, and we have pointed out earlier that the apportioning of sustenances in accordance with Divine ordainment does not contradict with the making of effort and endeavour in seeking it.
Section:
This section pertains to the explanation of the statement that God, the Exalted, has placed joy and
|
· reassurance |
in certitude and satisfaction and sorrow and grief in doubt and displeasure and that this is in accordance with Divine justice. On should know that the joy and comfort (rawh and rahah) mentioned in this noble tradition, and so also the grief and sorrow mentioned therein, as they are mentioned in relation to the determination and apportionment of sustenances, pertain to worldly affairs and the search and acquisition of livelihood, though in accordance with a certain interpretation their relation to affairs of the Hereafter is also correct. Here, we intend to expound this [part of the] noble tradition. One should know that a human being possessing convinced faith in God and His ordainments and reliant on the firm pillar of the Absolutely Omnipotent, Who determines all the matters in accordance with what is best for the creatures (masalih) and possesses absolute and perfect mercy and is absolutely All-compassionate and All-munificent, will of course find all difficulties become easy for him by virtue of such a conviction and to him all hardships become easy to bear. His effort in search of livelihood is very different from the quest of the worldly people and those who are afflicted with doubt and shirk. Those who rely on the apparent causes and means are continuously shaky and anxious in their pursuits. And if they face any adversity they find it very unpleasant, for they do not consider them to be accompanied with hidden benefits. Also, one who considers his felicity to lie in the attainment of the world is afflicted with pain and misery in its pursuit, losing comfort and happiness. All his attention and care is spent in that pursuit. Thus we see that worldly people are perpetually in a state of anguish and they do not possess the peace of mind or of the body. Similarly, if the world and its ornaments are taken away from them, they become subject to endless sorrow and grief. Should an affliction visit them, they lose all forbearance and strength and they have no fortitude in the face of events. The reason for it is nothing except their doubt and shaky belief in Divine ordainment and its justice, and its fruits are such matters as these. We have offered an explanation earlier in this regard and so it will be inappropriate to repeat it.
As to the explanation of the dependence of these effects on certitude and satisfaction, and of those effects on doubt and anger, of their being such by Divine ordainment, and that this ordainment is just, that depends on the explanation of the sway of the efficiency (fa'iliyyah) of God, the Exalted, throughout the planes of being, without its leading to jabr,which is invalid as well as impossible. It also depends on the causative explanation of the perfection of the order of being, and both of these theses lie outside the scope of these pages. And all praise refers to God, at every beginning and end.
[1]. Al-Kulayni, Usul al-Kafi, ii, p. 57, "Kitab al-iman wa al-kufr," "bab fadl al-yaqin," hadith 2.
[2]. Al-Majlisi, Mirat al-'uqul, vii, 359, "Kitab al-iman wa al-kufr," "bab fadl al-yaqin," hadith 2.
[3]. Ibid.
[4]. Al-Fayd al-Kashani, al-Wafi, iv, 269.
[5]. Mir'at al-'uqul, vii, 356, "kitab al-iman wa al-kufr," "bab fadl al-yaqin," hadith 2.
[6]. Al-Wafi, iv, 270.
[7]. Mir'at al-'uqul, vii, 357, "kitab al-iman wa al-kufr;" "bab fadl al-yaqin," hadith 2.
[8]. Al-Hurr al-Amili, Wasa'il al-Shiah, xii, 15, "kitab al-tijarah," "abwab muqiddimat al-tijarah," hadith 7.
[9]. Fakhr al-Din al-Razi, al-Tafsir al-kabir, ii, 30.
[10]. Author's Note: However, as the hand is subject to His power, we have briefly offered a study of this problem in the exposition of the thirty-ninth tradition. [As stated by Imam 'Ali, may peace be upon him]:
I knew God [i.e. His omnipotence] through the annulment of decisions and the breaking up of resolves.
[11]. Mirat al-'uqul, vii, 358 "kitab al-iman wa al-kufr," "bab fadl al-yaqin," hadith 2.
With my chain of authorities reaching up to the pioneering shaykh, Muhammad ibn Ya'qub al-Kulayni, may God's good pleasure be with him, from Ahmad ibn Muhammad, from al-Husayn ibn Said, from someone who narrated it from 'Ubayd ibn Zurarah, from Muhammad ibn Marid that he said, "I said to Abu 'Abd Allah, may peace be upon him, "A hadith has been narrated to us from you that you said: 'When you have d the ma'rifah (i.e. of the rights of the Imam's, may peace be upon them), then do whatever you want: He replied, 'I have indeed said that.' I said to him, `Even if one were to commit adultery and theft and drink wine?' He said, 'Inna lillahi wa inna ilayhi raji'un! By God, they (i.e. those who have interpreted our statements in such a manner) have not been just to us. (Is it fair for them to believe that) they would get away with whatever they do whereas we ourselves will be answerable for our acts?! What I said was that when you have d ma'rifah perform any works you want, whether its good be great or small, for they will be accepted of you.'" [1]
Exposition:
[In the sentence `hadithun ruwiyah.. .'], hadith is mubtada and ruwiyah is its khabar. Annaka, with fathah (on the alif) is thekhabar of an elliptic mubtada (). In the statement the ma'rifah (knowledge) meant in this tradition is the ma'rifah of the Imam, may peace be upon him. In the expression ...may be either in the first or the third person. In , the is wasliyyah,and the phrase means, `if they ma'rifah, they may do whatever they want, even if it is a major sin.'
The phrase is an expression of istirja' and is said at the time of a severe and great calamity, and since this slander or misunderstanding was a great calamity, the Hadrat uttered it in order to dissociate and absolve himself totally from it.
The phrase . . . means , that is, `they have not been fair to us in [believing] that they would be quit of all accountability for their actions due to their belief in us (i.e. our imamate) while we ourselves would be accountable and answerable (for our acts): The Imam then clarifies what he had meant, that [belief in] wilayah is a prerequisite for the acceptability of works [before God], as will be discussed hereafter, God the Exalted willing.
Section: On Explanation of Absence of Contradiction between Traditions that Exhort one to Perform
`Ibadah and Abstain from Sins and other Traditions which Apparently Conflict with Them:
It should be known that if one were to refer to traditions that have been narrated concerning the states of the Noblest Messenger (S) and the Imams (a) of guidance, and study the character of their devotion (`ubudiyyah), their painstaking diligence, their lamentations and entreaties, their humility and sense of indigence, their fear(nervousness) and sorrow before the sacred station of the Lord of Majesty, and if one were to study the character of their intimate supplications before the Fulfiller of Needs-traditions whose number far exceeds what is required to establish tawatur-and similarly, if one were to refer to the counsels given by the Noble Messenger (S) to the Commander of the Faithful, may peace be upon him, and also the counsels given by the Imams to one another, as well as to the elect of the Shi'ah and their sincere followers, the greatly eloquent and emphatic exhortations that they would make warning them against disobedience to God, the Exalted-a theme with which the books of tradition and chapters relating to doctrinal and legal duties are replete-he would be convinced that certain other traditions whose apparent and literal import contradicts with these traditions are not to be taken literally. Therefore, if possible, they must be interpreted in a way that they do not conflict(fight) with those explicit and definitive traditions which constitute the essentials of the faith, or they must be reconciled. Otherwise, they must be referred back to their authors. In these pages we cannot possibly reconcile all the relevant traditions or mention even a hundredth part of them and explain them. However, it is inavoidable that we mention some of these narrations so that the truth is disclosed.
[Al-Kulayni reports) in al-Kafi with his isnad from Abu `Abd Allah [al-Imam al-Sadiq], may peace be upon him, that he said: "Our Shi'ah (followers) arc those whose hearts are informed with sorrow and grief and who are lean as a result of intense sorrow and worship. They are those who at the fall of the darkness of the night turn to it with sadness"? [2]
There are many narrations on this topic describing the characteristics of the Shi'ah.
[From him, froth al-Mufaddal, who narrates from Abu `Abd Allah [Ja'far ibn Muhammad al-Sadiq], may peace be upon him, that he said, "Beware of these base people [who claim to be Shi`is]. Verily, the Shi'ah of `Ali, may peace be upon him, is none except one who is chaste in his manner of earning his livelihood and sexual conduct. [It is one] whose diligence is intense, who works for his Creator, hoping for His reward and fearing His punishment. When you see such people know that they are the followers (Shi'ah) of Ja'far." [3]
Al-Hasan ibn Muhammad al-'Tusi, the Shaykh at-Ta'ifah, may God's mercy be upon him, narrates with his chain of authorities from (al-Imam) al-Rida, may peace be upon him, from his father, from his grandfather. from Abu Ja'far [al-Imam al-Baqir], may peace be upon him, that he said to Khaythamah, "Convey [this message] to our followers (Shi'ah) that we do not avail them against God (that is, do not neglect works for reliance upon us). [Tell them that that which is with God cannot be attained except with works]. Tell them that, of all people, the greatest regret on the Day of Resurrection will be of those who speak about some aspect of justice but violate it in practice to do something else. 'Tell our followers that if they observe what they have been asked to, they will be triumphant on the Day of Resurrection.."[4]
In al-Kafi, [al-Kulayni narrates] with his chain of authorities, from Abu Ja'far, may peace be upon him, that he said, "Do not be carried away by [false] doctrines. By God, 'Our follower (Shi'ah) is none except one who obeys God.' " [5]
This means, "Do not invent [doctrinal] excuses to justify disobedience to God and do not adopt any false(counterfeits) notion that `We are Shi'ah and our attachment to the Ahl al-Bayt is the means of our salvation.' By God Our Shi'ah is none except him who obeys God, the Exalted."
[In al-Kafi, al-Kulayni reports] with his chain of authorities from Jabir, form Abu Ja'far, may peace be upon him, that he (Jabir) said, "He said to me, 'O Jabir, is it sufficient for one who follows Shi`ism to claim that he loves us, the Ahl al-Bayt? 'By God, our follower (Shi'ah) is none except him who is wary of God and obeys him ....
'So fear God and work for the sake of that which is with God. There is no kinship between God and anyone. The most preferred and honoured of creatures before God, the Exalted, are those who are most Godwary amongst them and arc most obedient to His commands in their conduct.
"'O Jabir, by God, one cannot attain nearness to God except through obedience. We do not possess any guarantees ofbara'ah (acquittal) from hellfire and none has an argument against God. Whoever is obedient to God is our friend (wali)and whoever is disobedient to God is our enemy, Our wilayah cannot be attained except through works and piety.' " [6]
Also, in the noble al-Kafi it is reported with a chain of authorities from al-Imam al-Baqir (Baqir al-'Ulum), may peace be upon him, that he said:
"O community of the followers of the Household of Muhammad, may God bless him and his Household! You should be those who represent the golden mean, to whom the extremists (ghali) must return and to whom those who lag behind (tali) must catch up."
A man named Sa'd belonging to the Ansar said to him, "My I be your ransom, what is an extremist (ghali)?" The Imam replied, "They are a bunch who say things about us that we do not claim for ourselves. Therefore, they do not belong to us and we do not belong to them:'
Then he asked, "What is a tali?" The imam replied, "It is one who seeks guidance but does not know its way, though he wants to work and attain goodness." Then the Imam, turning to his followers (Shi'is) said, "By God, we do not have any warrant (bara'ah) to save you from God's (wrath and punishment) and there is no kinship between God and us. We do not have any arguments before God and we do not attain nearness to Him except though obedience and compliance (to His commands). Anyone of you who obeys God will be benefited by our wilayah and friendship, but our wilayah will be of no avail to anyone among you who is disobedient to God. Woe to you, should you be conceited. Woe to you, should you be conceited:' [7]
It is also narrated in the noble al-Kafi that al-Imam al-Baqir, may peace be upon him, said,
"The Messenger of Allah, may Allah bless him and his Household, once stood on the [rock of] Safa (and addressing his kinsman] said, "O descendents of Hashim! O children of 'Abd al-Muttalib! I am the Apostle of Allah sent to you, and I having loving concern for you. Verily, my works belong to me and the works of each of you belong to him. Do not say that 'Muhammad is our kinsman and soon we will be let in wherever he enters.' No, by God, O sons of 'Abd al-Muttalib! My friends, from amongst you and the others, are none except the pious. Let it be known to you that I will not recognize you on the Day of Resurrection [as one of my Ummah] when you come carrying the world [i.e. the works done by you for the love of the world) on your backs while other people come to the bearing the Hereafter [i.e. the works done by them in faith and for the life of the Hereafter)." [8]
And it is also mentioned in the foregoing narration of Jabir that al-Imam al-Baqir, may peace be upon him, said:
O Jabir, do not let false doctrines and opinions deceive you into imagining that the love of 'Ali, may peace be upon him, is sufficient for you. Can it be sufficient for a man to declare, "I befriend 'Ali, may peace be upon hire, I and am an adherent of his wilayah," without being diligent and without working much (good) works? Truly, were he to say that I love the Messenger of Allah (and the Messenger of Allah was better than 'Ali) while neglecting to follow him in his conduct (sirah) and failing to act in accordance with his sunnah, his love would not be of any avail to him . [9]
There is a famous episode that once Tawus (a companion of the Fourth Imam) heard someone crying, lamenting and pleading. The cries continued until they ceased and it appeared as if the one who was lamenting had fallen unconscious. On approaching he saw that it was Imam 'Ali ibn al-Husayn, may peace be upon him. He took the Imam's head into his arms, and said to him: "You are the son of the Messenger of Allah and the beloved of Fatimah Zahra'. After all the paradise belongs to you!" He said these words in order to console the Imam. That master replied, "God has created paradise for one who worships Him and obeys him, even if it were an Ethiopian slave, and He has created the hell for those who disobey him even if it were a Qurayshite" (or the chief of the Quraysh)! [10]
These were solve of the sacred traditions, clear and explicit, suggesting the falsity and wrongness of these false hopes of ours, as sinners and lovers of the world-hopes which derive from satanic longings and are contrary to reason and revelation (naql).
Add to these the noble Qur'anic verses, such as these statements of God, the Exalted:
Every sold is pledged for what it has earned. (74:38)
And such statements of God, the Exalted, as:
Whoever does an atoms weighs of good will see it, and whoever works an atom's weight of evil will see it. (99:7-8)
And such other statements as:
In its favour (i.e. the soul's) will be whatever [good] it has earned, and to its detriment will be whatever [evil] it has worked.(2:286)
And there are other noble verses besides, present on every page of the Divine Scripture, and to explain them away or to meddle with their meaning is contrary to (logical) necessity.
As against these there are other traditions which are also recorded in authentic books (for detail read next unit “unit70” ) but which are, as a rule, capable of reconciliation [with the above mentioned traditions]. And even if a reconciliation should appear to be unsatisfactory and were they not susceptible to reinterpretation (ta'wil), it is neither in accordance with sound reason or the interest (darurah) of Muslims to go against all these authentic (sahih), explicit, and muttawatirtraditions which are confirmed by the literal meanings of the Qur'an and the unambiguous texts of the Furqan.
Among these traditions is that which has been narrated by the Thiqat al-Islam al-Kulayni with his chain of authorities from Yusuf ibn Thabit ibn Abi Said from Abu `Abd Allah, may peace be upon him, that he said:
Nothing can spoil one by the side of faith, and nothing call benefit one by the side of unbelief. (kufr) [11]
There are several other traditions bearing this theme, [12] The honoured traditionist Majlisi, may [God's] mercy be upon him, has interpreted this group of traditions with the suggestion that the `harm' [in the above tradition] means `entry(arrival) into hellfire' or `remaining in hell for ever.' [13]
This interpretation-that what is meant by `harm' is entry into hell-does not preclude (that it might be accompanied with) other torments in Barzakh (Purgatory) and in the halts of the Day of Resurrection.
This writer thinks that these traditions may be interpreted as implying that faith illumines the heart is such a manner that if supposedly an error or sin is committed by man it is compensated, by the means of the light and faculty of faith, with repentance and penitent return to God, and the person possessing faith in God and the Hereafter does not leave his works unattended until the Day of Reckoning. On this basis, these traditions, in fact, exhort one to hold on to faith and to remain in the state of faith, like a similar tradition narrated in the noble al-Kafi from al-Imam al-Sadiq, may peace be upon him, that Moses, may peace be upon hint(implication), said to Khidr, may peace be upon him, "I have been honoured by your company. Give me some counsel." Khidr said to him, "Hold on to that with which nothing would harm you and without which nothing will be of any benefit to you." [14]
And among these is this tradition:
(Al-Kulayni reports) with his chain of authorities from Muhammad ibn al Rayyan ibn al-Salt, who narrates in a marfu'tradition from Abu `Abd Allah, may peace be upon him, that he said: "The Commander of the Faithful, may peace be upon him, often used to say in his sermons:: 'O people! Take care of your creed (din)! Take care of your creed! For a vice committed in it is better than a virtue performed outside it. The vice committed in it is forgiven, and the virtue performed without it is not accepted.' [15]
This noble tradition and others like it, whose aim is to exhort people to follow the right religion, imply that the vices of the faithful and the followers of the true religion are ultimately pardoned, as God says:
Verily, God would pardon all sins. (39: 53)
It is on this basis that it may be said that their vices are better than the virtues of others, which are never accepted (by God). Perhaps, acts of virtue which lack the conditions of acceptance, such as faith (iman) and wilayah, possess a greater darkness. In brief, this tradition does not imply that the faithful are quit of their vices.
One of them is the famous tradition which is said to be welt-known (mashhur) amongst both the groups (i.e. the Shi'ahand the Sunnis):
The love of 'Ali is a virtue by whose side no sin is harmful, and his enmity is a vice with which no virtue is of any benefit.[16]
This noble tradition is similar to the hadith mentioned earlier concerning faith (iman). Its meaning is either in accordance with the probability suggested by marhum Majlisi, that the meaning of `harm' is eternal confinement in hell or entry(arrival) into it. That is, the love of that master is the essence of faith, its perfection and completion, which results in one's being rescued from hell with the means of the intercession of the Intercessors. This interpretation, as pointed our earlier, does not preclude one's having to undergo the various torments of the Purgatory (Barzakh), as stated in a hadith where [the Imam] has said, "We shall intercede for you on the Day of Resurrection, but the care of your life in the Purgatory is up to yourselves." [17] Or it means what we have mentioned, that the love of that master results in the emergence of a luminosity and faculty [of faith] in the heart that prompt one to refrain from sins. And should one become afflicted with sin on occasion, he would remedy it through repentance and penitence, not allowing the matter to get out of hand and not permitting the carnal self to break loose its reins.
Moreover, there is a group of traditions that are cited under the following noble verse of the Surat al-Furqan:
[The servants of the All-merciful are those... ] who. call not upon another god with God, nor slay the soul God has forbidden except by right, neither fornicate for whosoever does that shall meet the price of sin doubled shall be the chastisement for him on the Resurrection Day, and he shall dwell therein humbled, save him who repents, and believes, and does righteous work those, God shall change their evil deeds into good deeds, for God is ever All-forgiving, All-compassionate. (25:68-70)
There are numerous traditions that are cited (in exegeses) under this verse and we shall confine ourselves to citing only one of them, for they are quite close to one another in meaning and content:
Al-Shaykh al-Tusi, in his Amali, reports with his chain of authorities from the highly regarded traditionist Muhammad ibn Muslim al-Thaqafi, may God's good pleasure be with him, that he narrated: "I asked Abu Ja'far, Muhammad ibn 'Ali, may peace be upon them, concerning the statement of God, Almighty and Glorious: `Those, God will change their evil deeds into good deeds, and God is All-forgiving, All-compassionate.''
He replied, `The sinful believer will be brought on the Day of Resurrection until he is made to stand in the halt of reckoning. The God, the Exalted, Himself would take charge(assignment) of his reckoning and none of mankind will come to know about his account [of deeds]. Then He will inform the believer of his sins that he may confesses to his sins. God, the Almighty and the Glorious, shall say to the scribes [the angels who write men's deeds), "Change them into good deeds and disclose them to the people." Thereat people will say, "'This servant did not perpetrate a single sin!" Then God shall order him to be escorted into paradise. This is the interpretation (ta'wil) of the verse, and that relates particularly to the sinners from amongst our followers (Shi'ah)."' [18]
The reason for citing the above noble verse completely and prolonging the discussion is that the topic is of a major importance and many of the sermonizers (ahl-e minbar) interpret such traditions in a misleading manner for the people. Their connection with the noble verse would not have been revealed without the citation of the noble verse. On this basis, I am compelled to protract the discussion, even if it should be tiresome.
If one were to study the latter part of the verse, one would know that all people are absolutely responsible for their deeds and accountable for their ugly actions, excepting those who attain faith and repent for their sins and perform righteous deeds. This is how al-Imam al-Baqir, may peace be upon hire, has explained the verse, describing the character of the reckoning of such persons, which, however, is special to the followers of the Ahl al-Bayt and other people do not partake of it. That is because [true] faith is not realized except with the wilayah of 'Ali and his infallible and pure successors (awsiya'), may peace be upon there. Rather, faith in God and the Messenger would not be accepted withoutwilayah, as will be mentioned in the next section, God willing. Hence this noble verse and the traditions relating to its interpretation must be considered as belonging to the primary proofs, for they imply that if a person should possess faith and should he compensate for his sins with repentance and righteous deeds, he would not be covered by this verse.
Hence, my dear, let not Satan delude you and let not carnal appetites deceive you. Of course, a lazy person afflicted with lusts and the love of the world, property, and position-such as this author-is always after finding some pretext in order to justify his laziness. He turns to anything that agrees with his appetites and affirms his carnal lusts and satanic imaginings, opening his eyes and ears to it without delving into its real meaning and without considering that which contradicts it and is opposite to it. Poor man, he imagines that he is, God forbid, permitted every unlawful act and is untouched by the pen of accountability, na'udubillah, at the mere claim of being a Shi'ah and attached to the Household of Purity and Infallibility. Wretched man! he does not know that Satan has made him blind. There is always the danger that this hollow and futile love would also slip(staggered) out of his hands at the end of his life and he would be resurrected empty-handed within the ranks of the enemies (nawasib) of the Ahl al-Bayt. The claim of love is not acceptable from someone who has no proof to substantiate it. It is not possible that I may love you and be sincerely attached to you while my conduct is contrary to all your goals and objectives. The fruit of true love is deeds that are in harmony with that love. And should it lack this fruit, one must know that it was not [real] love but only an imaginary fancy.
The Noble Messenger and his honoured Household, may God bless them, spent all their lives in disseminating the law, morality and doctrines [of Islam] and their sole(solitary) objective was to communicate the commands of God and to reform and refine human beings. They willingly bore hardships when they were killed, plundered, and insulted in the way of these goals and did not flinch from marching ahead. Hence their follower (Shi'ah) and lover (mu`hibb) is one who shares their objectives, moves in their footsteps, and follows their traditions. The fact that verbal confession and practical action have been considered as essential elements (muqawwimat) of faith in the noble traditions is a natural secret and a prevailing law of God, because the reality of faith is essentially associated with expression and action. It is intrinsic in the nature of the lover to express his love and passionate yearning (taghazzul) for the Beloved, and to act as required by faith and the love of God and His awliya'. If someone does not act, he does not have faith and love. And his apparent faith and his hollow and soulless love would be wiped out by some slight accident, including the pressures [of the deathbed and the grave] and one would enter the abode of retribution empty-handed.
Section: Wilayah of the Ahl al-Bayt, the Condition for Acceptability of Works:
That which is implied by the latter part of the noble tradition [being expounded]-that wilayah and ma'rifah are prerequisites for the acceptance of works-is a matter that is one of the definite, or rather necessary, doctrines of the sacred Shi'i religion. The traditions on this topic are too numerous to be cited in these brief expositions and their number exceeds the limits of tawatur. However, we shall cite some of them in these pages for tabarruk's sake:
[Al-Kulayni] in al-Kafi reports with his isnad from Abu Ja'far, may peace be upon him, that he said: "'The crux of the matter, and its key, the door of things and the pleasure of the Beneficent-all lie in obedience to the Imam after having known him ....
"Be aware that the man who spends his nights in prayer and his days in fasting and gives as all his property as charity (sadaqah) and performs hajj throughout his life without knowing the wilayah of the Wali of God and without following him, and without conducting himself, in all his actions, according to his guidance-[such a person] has no right to any reward from God and is not one of the faithful:' [19]
[In Wasa'il al-Shi'ah it is recorded] with a chain of authorities from Abu `Abd Allah, may peace be upon him, that he said "Whoever does not come to God, the Almighty and the Glorious, on the Day of Resurrection with a creed that you follow, no virtue of his will be accepted nor will any sin of his be overlooked.." [20]
[In Wasa'il al-Shi'ah] it is reported, in a hadith, with a chain of authorities from Abu 'Abd Allah, may peace be upon him that he said, "By God, were Iblis-may God damn him-to prostrate to God for as long as the world lasts after his disobedience and pride, that would not benefit him, and God would not accept it as long as he does not prostrate to Adam as commanded by God, the Almighty and the Glorious. The same applies to this disobedient and misguided Ummah after its abandoning the Imam appointed for them by their Prophet. Hence God will not accept any of their acts nor elevate any of their good works unless they carry out what God has commanded them and follow the Imam, to whose authority (wilayah) they have been commanded by God to submit, and enter through the door that God and His Messenger have opened for them . . . ." [21]
There are many traditions bearing this theme and it may be inferred from all of them that the recognition of wilayah is a condition for the acceptability of works, or, rather, that it is the condition for the acceptability of faith in God and the prophethood of the honoured Prophet (S). However, as to its being a condition for the validity of the works, as stated by some scholars, that is not certain. Rather, that which is apparent is that it is not a condition, as is suggested by many traditions, such as the tradition concerning the non-necessity of the repetition (qada') of his acts of worship by a convert to Shi`ism (mustabsir).
Excepting the zakat which he had given during the period of his error to those who did not deserve it, he is not required to perform the qada of his other acts of worship and God would reward him for them. [22] It is mentioned in another tradition that "other acts such as prayer, fasts, hajj and sadaqah would join you and follow you excepting the zakat which was paid earlier to those who had no right to receive it and has to be paid to its deserving recipients." [23] And it is mentioned in some traditions that the acts [of the Ummah] are presented to the Messenger of God (S) on Thursdays, and God, the Exalted, reviews them on the Day of `Arafah and makes them all like dust scattered. The Imam was asked as to who are the persons whose acts are thus treated. The Imam replied that they are the acts of those who are hostile to its and hostile to our followers. [24]
And this tradition, as is clear, implies the (legal) validity and non-acceptability of the acts. In any case the pursuit of this matter is beyond our present purpose. And all praise belongs to God, firstly and lastly.
[1]. Al-Kulayni, Usul al-Kafi, ii, 464, "kitab al-iman wa al-kufr;"'bib anna al-iman la yadurru ma'ahu sayyi'ah," hadith 5
[2]. Ibid., ii, 233, "kitab-al-iman wa al-kufr," "bab al-mu'min wa `alamatuh," hadith 7.
[3]. Ibid., ii, 233, hadith 9.
[4]. Al-Amali, p. 380, juz' 13.
[5]. Usul al-Kaf i, ii, 73, "kitab al-iman wa al-kufr," "bab al-ta'ah wa al-taqwa," hadith 1.
[6]. Ibid., ii, 74, hadith 3.
[7]. Usul al-Kafi, ii, 75, "kitab al-iman wa al-kufr," "bab al-ta'ah wa al-taqwa," hadith 6.
[8]. Rawdat al-Kafi, viii, 182, hadith 205.
[9]. Usul al-Kafi, ii, 74, "kitab al-iman wa al-kufr," "bab al-ta'ah wa al-taqwa," hadith 3.
[10]. Bihar al-anwar, vol. 46. pp. 81-82, "Ta'rikh 'Ali ibn al-Husayn (A)," bab 5, hadith 75.
[11]. Usul al-Kafi, ii, 464 "kitab al-iman wa al-kufr," "bab anna al-iman la yadurru ma'ahu sayyi'ah," hadith 4.
[12]. Ibid., hadith 3, 5-6.
[13]. Al-Majlisi, Mir'at al-uqul, xi, 396, "kitab al-iman wa al-kufr," "bab anna al-iman la yadurru ma'ahu sayyi'ah," hadith 2.
[14]. Usul al-Kafi, ii, 464, "kitab al-iman wa al-kufr," bab anna al-iman la yadurru ma'ahu sayyi'ah," hadith 2.
[15]. Ibid., ii, 464, hadith 6.
[16]. Al-Manaqib, iii, 197.
[17]. Ibid., hadith 4, footnote No. 33.
[18]. Al-Amali, p. 70, juz' 3.
[19]. Usul al-Kafi, ii, 19, "kitab al-iman wa al-kufr," "bib da'aim al-Islam," hadith 5.
[20]. Wasa'il al-Shi'ah, i, 91, "kitab al-taharah," "abwab muqaddimat al-ibadat," hadith 3.
[21]. Ibid., p. 92, hadith 5.
[22]. Ibid., p. 97, bab 31, hadith 1.
[23]. Ibid.,
[24]. Bihar al-anwar, xxiii, 345, "kitab al-imamah," bab 20, hadith 37.
source : GREATER SINS/ by Al-Haaj Sayed Abdul Husain Dastghaib
