One of the important disciplines of reciting the Qur'an

One of the important disciplines of reciting the Qur'an that causes one to get so many good results and advantages, is "application" [tatbiq]; that is, each ayah which he recites and thinks about, he is to apply its concept to his own condition, to make up for his shortcomings by resorting to it, and to cure his ailments with it. Take, for example, the honoured story of Adam (AS): See what caused Satan to be expelled from the Sacred Threshold of Allah, despite his countless acts of worship and long devoted bowings, so that you may purge yourself from it, because the state of Allah's proximity belongs to the pure ones, and with Satanic conducts and character no one can be admitted to that Sacred Presence. From the noble ayahs one can learn that the reason behind Iblis's refusing to bow down was self-conceit and self-admiration :" I am better than he: You have created me of fire while him You have created of clay." [330] This self-conceit led him to selfishness and ostentation, which is arrogance. This led him to obstinacy, which is independence and disobedience, and hence he was expelled from the Sacred Court. We, from the beginning of the life, call Satan as the accursed and the discarded, and yet we ourselves possess his very vile characteristics. It has not occurred to us that anyone possessing the same reasons, which caused the dismissal of Satan, will be dismissed, too. Satan has no particular specialty, whatever reason expelled him from the threshold of Allah's proximity would never let us into that proximity. I am afraid that the curses which we send to Iblis are to be shared by us, too.

We may further think of the same noble story, and what caused the superiority of Adam (AS) over Allah's angels, so that we ourselves may acquire them, too, as much as possible. The cause was "teaching the names", as the Qur'an says: "And He taught Adam all the names" [331] The high degree of teaching the names is realizing [tahaqquq] the state of Allah's Names, such as the high degree of counting the Names as in the noble hadith: " Allah has ninty-nine names; whoever reckons them enters Paradise" [332] which means realizing [tahaqquq] their truth, by which man obtains the Paradise of the Names.

Man, by way of cordial austerities, can be the manifestation [mazhar] of Allah's Names and the great divine sign, and his existence becomes a divine one, and the hand of the divine Beauty and Majesty manages his kingdom. In another hadith it is also said that: "The connection of a believer's soul to Allah, the Exalted, is stronger than the connection of the sun's ray to it or to its light." [333]

In another correct hadith it is said: "When the servant approaches Me through his supererogatory acts, I love him, and when I love him I become his ears with which he hears, and I become his eyes with which he sees, and I become his tongue with which he speaks, and I become his hand with which he takes." [334]

In a hadith it is said: "'Ali is Allah's eye and hand" [335] and similar ones, as in a hadith: " We are His Most Beautiful Names " [336] In this respect, rational and traditional proofs and plenty.

Generally speaking, whoever wants to get a good share and advantage from the Qur'an, will have to apply each of the noble ayahs to his own condition so that he may get its complete benefit. For example, the noble ayah of the surah al-Anfal says: "The believers are those whose hearts feel fear when Allah is mentioned, and when His ayahs are recited to them they increase them in faith, and in their Lord do they put their confidence." [337] A salik must see whether he falls in line with these three attributes or not: Does mentioning Allah make his heart collapse and fear fall upon him? When the noble divine ayahs are recited to him, will the light of faith increase in his heart? Are his confidence and trust in Allah, the Exalted? Or is he void of any one of these stages and devoid of these attributes? If he wants to know whether he fears Allah and that his heart falls down because of that, let him look at his deeds. The one who fears Allah, would not dare to do an act of pertness, or to violate any divine law in the Presence of His Sacred Majesty. If his faith increase by the divine ayahs, the light of faith flows to his external kingdom, too. It is impossible for the heart to be luminous while the tongue, the speech, the eye, the sight, the ear and the hearing remain in the dark. A luminous person is the one whose entire worldy and heavenly powers are radiant, diffusing light, and, besides guiding him to happiness and the straight path, they throw light on the road for others and guide them along the road to humanity. Likewise is the one who depends upon Allah and puts his trust in Him, in which case he cuts his eye of covetousness off others, and puts down his burden of need and poverty at the threshold of the Absolute Self-sufficient, and regards others as poor and helpless as himself.

So, the duty of the traveller to Allah is to expose himself to the Glorious Qur'an, and, as the criterion to tell a true and valid hadith from a false and invalid one is to expose it to the Book of Allah, and the one which is not in harmony with it is to be judged as false and nonsense, similarly, the criterion for telling straightness from crookedness, and happiness from wretchedness, is that it is to turn out in the Book of Allah to be straight and correct. And, as the character of the Messenger of Allah is the Qur'an , he [the salik] should make his character coincide with the Qur'an, so that it corresponds to that of the perfect friend of Allah. The character which is contrary to the Book of Allah is nonsense and false. Likewise, he is to conform all his [other] knowledge, [ma`arif], condition of heart, internal and external deeds with the Book of Allah, so as to be in harmony with it, and the Qur'an becomes the image of his inside:

You are the clear Book that

By its letters the hidden is exposed. [338]

There are other disciplines in this field, some of which have already been mentioned early in this book under the title "the general discipline of worship", and some others are mentioned here. Going on explaining further disciplines will lengthen our discourse, therefore we relinquish them, and Allah is the Knowing.

Conclusion

Hereunder the translation of some noble narratives are related to complete the advantage and to have the blessings of the sayings of the [Prophet's] pure progeny:

The noble al-Kafi, on the authority of Sa'd, quotes Imam al-Baqir (AS) to have said: " O Sa`d, learn the Qur'an, for it comes on the Resurrection Day in the best of forms, " then he added to the same effect, saying that it would pass through each rank of the masses of the believers, the martyrs, the prophets and the ranks of the angels, and all of them say: `This is brighter than us', until the Messenger of Allah (SA) introduces it ... as the hadith goes. [339]

Imam as-Sadiq (AS) is quoted to have said: "When Allah, the Exalted, gathers all the first and the last peoples, they suddenly see a person proceeding, having an image the better of which has never been seen before." [340]

There are many other hadiths of similar content which prove the sayings of the people of knowledge to the effect that for each being in this world there is a matching image in the Hereafter.

From the hadiths of this chapter it is gathered that the deeds also have their images in that world. The noble al-Kafi, on the authority of Imam al-Baqir (AS), says: "The Messenger of Allah (SA) said: `I, the Book of Allah and my progeny will be the first to come to the Almighty, the Omnipotent, then my ummah will come after us. Then I ask: What did you do with the Book of Allah and my Ahlul Bayt?"' [341]

In another hadith, the Almighty, the Glorified, says to the Qur'an: "By My Omnipotence and Majesty, and by My High State, I will surely honour him who has honoured you, and I will disdain him who has disdained you." [342]

We must know that if we did not revive the precepts and the teachings of the Qur'an by putting them to practice and understanding their truth, we would not be able to reply the question of Allah's Messenger on that day. Which disdain is worse than discarding its objectives and neglecting its calls? Honouring the Qur'an and its people, who are the infallible Ahlul Bayt, is not done only by kissing its cover or their holy shrines. This is a weak sign of honouring and respecting, which will only be acceptable if done according to its instructions and their teachings. Otherwise they would be more like scorning and sporting. Noble hadiths strongly warn those who recite the Qur'an and then do not practically follow its teachings. In `Iqabul A`mal, by Shaykh as-Saduq [may Allah be pleased with him], quoting the Messenger of Allah (SA), it is stated that he said in a hadith: "The one who teaches the Qur'an and does not act according to it, and loves this world and prefers worldly pleasures to it, is worthy of Allah's wrath and is placed on the same level with the Jews and the Christians who threw the Book of Allah behind their backs. The one who recites the Qur'an with the intention of obtaining reputation [sum`ah] and mundane gains, will meet Allah with a bony, fleshless face, and the Qur'an will slap his nape to push him into the fire and let him join those before him. And the one who recites the Qur'an without following its instructions, will be raised blind on the Resurrection Day. He will ask: 'O my Lord, why have You raised me blind whereas I was a seeing one?' He will reply: `It is so because Our signs came to you but you forgot them, and so you are forgotten this day.' [343] Then he is ordered to be thrown into the Fire. But the one who recites the Qur'an for the pleasure of Allah and for learning the features of the religion, his will be a reward, the equal of the reward given to all the angels and the prophets and Messengers (AS)"

"The one who learns the Qur'an to show off, seeking reputation by way of arguing with the fools, take pride in his knowledge against the scholars and seek with it mundane matters, Allah, on the Resurrection Day, will separate all his bones from one another, and there will be no torture in the Fire severer than his, and there will be no sort of torment unless he is subjected to it, owing to Allah's strong anger and displeasure."

"If the one who learns the Qur'an is humble with his knowledge, teaches the servants of Allah and asks Allah for whatever reward there is with Him, there will be in Paradise no one whose reward is more than his, and there will be in Paradise no high rank and lofty state unless his share of the rank is higher and of the state is loftier. [344]

Concerning meditating on the meaning of the Qur'an, learning lessons from it and being affected by it there are many narratives, such as the hadith in the noble al-Kafi, on the authority of Imam as-Sadiq (AS), that he said: "It is in this Qur'an the stand of the guiding light and the torches for tae dark nights. So, let the scrutinizer roam with his wide open eyes to see clearly, because thinking is the life of the discerning heart, like the enlightened one who walks with light in the dark" [345] The Imam means that as man needs common light to see his way in the dark so as not to fall over in a precipice, with the Qur'an, which is the light that guides and the torch which lights the road of gnosticism and faith, he is to advance on the dark road to the Hereafter and to Allah so as not to tumble down into devastating precipices.

In Ma`aniyul Akhbar there is a hadith from Imam 'Ali (AS) saying that: "The true jurisprudent is the one who would not leave the Qur'an reluctantly and turning to something else. Beware that there is no good in a knowledge without understanding, there is no good in the reciting without contemplation and there is no good in a worship without deep knowledge of it." [346]

In al-Khisal and Ma' aniyul Akhbar, the Messenger of Allah (SA) is quoted to have said: "The bearers of the Qur'an are the informed ones [`urafa] among the people of Paradise." [347] It is obvious what is meant by "the bearers" of the Qur'an. It means the bearers of the Qur'anic knowledge and teachings, the result of which in the Hereafter is to regard them among the learned and the people of heart. To merely bear the external form of the Qur'an, without getting its lessons and being benefited by its teachings, and convey its knowledge and admonitions, without putting its precepts and laws into application, would be like that which is said by Allah, the Exalted: "The likeness of those who are entrusted with the Torah, yet they apply it not, is as the likeness of the ass carrying books. " [62:5]

Noble hadiths on the Glorious Qur'an, its affairs and disciplines are too many to be contained in this small book. Peace be upon Muhammad and his progeny.

Notes:

[330]. Surah al-A`raf: 12.

[331]. Surah al-Baqarah: 31.

[332]. Biharul Anwar, vol. 4, pp. 186 - 7.

[333]. Usulul Kafi, vol. 3, p. 242, "The Book of Faith and Disbelief' ch. on "The Believers' Brotherhood to One Another", hadith No. 4.

[334]. Usulul Kafi vol. 4, p.53, "The Book of Faith and Disbelief', ch. on "The One Who Hurts the Muslims and Slights Them", hadith No. 7.

[335]. In a sermon by Imam 'Ali (AS), it is said: "I am Allah's eye and His truthful tongue and His hand." Ma`aniyul Akhbar, p. 17, hadith 14. At-Tauhid, p. 65, ch. 22, hadith 2.

[336]. Usulul Kafi, vol. 1, p. 196, "The Book of at-Tauhid", ch. on "Wonders", hadith 4.

[337]. Surah al-Anfal: 2.

[338]. This is a line of a poem which begins with: You think you are a small matter While in you is contained the biggest world. The poem is ascribed to Imam 'Ali (AS).

[339]. Usulul Kafi ,vol. 4,p. 394, "Book of the Merits of the Qur'an", ch. 1, hadith 1.

[340]. Ibid.

[341]. Usulul Kafi, vol. 4, p. 400, "Book of the Qur'an's Merits", ch. 1, hadith 4.

[342]. Ibid., hadith 14.

[343]. Surah Ta-Ha: 125-6.

[344]. 'Iqabul A'mal, pp. 332, 337 and 366.

[345]. Usulul Kafi, vol. 4, p.400, "Book on the Merits of the Qur'an", ch. 1, hadith 5.

[346]. Ma'aniyul Akhbar, p. 226, ch. on "The Meaning of the True Jurisprudent", hadith 1.

[347]. Ma `aniyul Akhbar, p. 323, ch. on "The Meaning of the Informed Ones of the People of Paradise", hadith 1. AI-Khisal, vo1.1, p. 28, ch. on "The One", hadith 100.

Degrees of recitation and the groups of the reciters

Know that for the recitation during this spiritual journey and divine ascension there are degrees and stages, and here we shall suffice ourselves with some of them.

First, the reciter is one who pays no attention to other than improving the recitation and bettering the expression. His only care is for the good utterance of these words and correct pronunciation of the letters from their correct outlets so that a duty can be performed and an order be fulfilled. It is well known that the task for such persons is heavy and difficult; their hearts are unwilling and their insides are deviated. These have no share of worship, though they are not punished with the punishment of the deserter [of the salat], unless from the invisible treasure a grace appears and the said chattering receives a beneficence and a favour. It sometimes happens that this group, while their tongues are busy remembering Allah, their hearts are completely away from that, engaged in the mundane multiplicity and worldly matters. As a matter of fact, the people in this group are outwardly in the salat, while inwardly and actually they are busy with this world and worldly desires and whims. Sometimes it also happens that their hearts busy themselves thinking about correcting the formal shape of the salat. In this case they are busy, by both the tongue and the heart, with the form of the salat, and it is acceptable and agreeable from them.

The second group are those who would not be contented with that limit and take the salat to be a means of remembering Allah, and the reciting to be praising and glorifying Him. This group is of many ranks and degrees, the mentioning of which would be lengthy. Probably it is this group to which the following Divine Hadith refers:

"I have divided the salat between Me and My servant, half of it for Me and half of it for My servant. When he says: `In the name of Allah, the Beneficent, The Merciful', Allah will say: 'My servant has remembered Me', and when he says: `All praise is for Allah', Allah says: `My servant has praised and glorified Me,' and this is the meaning of `Allah hears from the one who praises Him'. And when he says: `The Beneficent, the Merciful', Allah says: 'My servant aggrandized Me. And when he says: `Master of the Day of Judgement', Allah says: `My servant glorified Me.' [In another version: `My servant has entrusted himself to Me']. And when he says: `You do we worship and You do we seek help from', Allah says: `This is between Me and My servant'. And when he says: `Guide us to the straight path', Allah says: `My servant has this right, and it is granted to him."' [349]

Now as the salat, according to this noble hadith, is divided between Allah and the servant, the servant has to completely pay what is due to Him, according to the discipline of servitude stated in this noble hadith, so that Allah, the Exalted, may treat him as is becoming of His Lordly graces, since He says: "And fulfil My covenant, I shall fulfil your covenant." [350]

Allah, the Exalted, confined the disciplines of servitude in recitation to four pillars:

The first one is "remembrance" [tadhakkur] which is to happen by " In the Name of Allah , the Beneficent , the Merciful " , and the salik servant should look at the entire "House of Realization" [dar-i tahaqquq] as a name perished in the Named [musamma]. He should teach his heart to be seeking the Haqq and wanting the Haqq in every particle of "the possibles" [mumkinat], and bring the natural disposition of learning the names-which is fixed in the nature of his essence according to the requirement of the universality of the growth [nash'ah] and its being the manifestation of the Great Name of Allah, to which Allah refers by saying: "And He taught Adam all the names," [351] - to the state of actuality and manifestation. Such a state is the result of having privacy with Allah and of deep remembrance and contemplating the divine affairs [shu'un], to the extent that the heart becomes a complete divine servant such that there can be found in every nook of it no name except that of Allah, the Exalted.

This is a stage of perishing in divinity that [even] the relapsed and hard hearts of the deniers cannot deny what of it we have just said, unless their denial be Satanic, for such hearts feel repulsion, by nature, on hearing Allah's name or His remembrance, may God save us from that! If a word of divine knowledge or one of Allah's Names was mentioned, they would feel distressed. They would not open the eyes of their hearts except at the desires of the appetites of the stomach and sex. There are among these people those who admit for the prophets and holy men [auliya] (AS) nothing other than corporeal states and bodily Paradise, i.e. satisfying the animal desire. They take the greatness of the states of the other world to be similar to the greatness of this world, with vast orchards, running rivers and a multitude of houris and youths and palaces. When there is a talk about love, affection and divine attraction, they assault the speaker with vulgar language and ugly words, as if they themselves have been insulted and they were retaliating. These people block the way of humanity and they are the thorns of the road to knowing Allah, and the Satans who deceive men, hindering groups upon groups of the servants of Allah from Allah, His names, His attributes, His remembrance and remembering, and directing their attentions to the animal stomach and sexual desires. They are Satanic agents who sit in ambush on the straight path of Allah according to the ayah: "I shall surely lurk in ambush for them on Your straight path," [352] in order to prevent the servants of Allah from getting familiar with their Lord and from ridding themselves from the darkness of animal desires, including inclination towards houris and palaces. These people may resort to evidences from the invocations of the prophets and the infallible Ahlul Bayt (AS) in which they also demand houris and palaces. But this is due to the shortcomings of this group who recognize no difference between loving Allah's grace, which is loved because it is the gift of the Beloved, in itself being a sign of affection and care, and merely loving the houris and palaces independently, which is within the nature of the animal desire. Loving Allah's gifts is Loving Allah, which consequently covers the favours of Allah and His graces:

I love the whole world, for the whole world is of Him. [353]

The love of the abode did not infatuate me,

But the love of the one who resides therein. [354]

Otherwise, what would, 'Ali ibn Abi Talib (AS) do with houris and palaces? How could that great man be associated with the appetites of the self and the animal desires? The one whose worship is that of a free man, his reward cannot be that of traders. The rein of the pen snapped and I wandered away from the main subject.

In general, the one who is accustomed to reciting divine ayahs and names from the Book of divine genesis and record, his heart will gradually take the form of remembrance and of an ayah, and the interior of his essence will turn out to be Allah's remembrance, His name and His ayah, as they interpret "remembrance" to be the noble Prophet and 'Ali ibn Abi Talib (AS), and "The Beautiful Names" to be the Imams of guidance (AS). Ayatullah is also interpreted to be those great men and it is conformed to them. They are the divine ayahs, the Beautiful Names of Allah and the great remembrance of Allah. The state of "remembrance" is such a high one that it is beyond the patience of explanation and the limits of writing and registering. It suffices for the people of knowledge and divine attraction, and the people of affection and love, as in the ayah "Therefore remember Me, I shall remember you". [355]

Allah, the Exalted, tells Moses (SA): "I am the companion of whoever remembers Me." [356] A narrative in al-Kafi says that the Messenger of Allah (SA) said: "Whoever remembers Allah frequently, He will like him." [357]

In Wasa'ilush-Shi`ah, Imam Ja'far as-Sadiq is quoted to have said that Allah, the Exalted, said: "O son of Adam, remember Me in yourself, I will remember you in Myself. O son of Adam, remember Me in privacy, I will remember you in privacy. O son of Adam, remember Me in public, I will remember you in a public better than yours." He also said: "No servant remembers Allah in the presence of the people unless Allah remembers him in the presence of the angels." [358]

The second pillar is " praising " Allah [tahmid], as is the musalli's saying: "All praise is for Allah, the Lord of the Worlds."

Know that when the musalli attains the state of "remembrance", and regards all the particles of the beings, and the high and low creatures, to be divine names, and when he dismisses from his heart the idea of being self-sufficient, and looks at the beings of the visible and invisible worlds with the eye of dependence, he will be in the stage of "praising", and his heart will confess that all kinds of praising exclusively belong to the Divine Essence, and the others have no share of it, because they have no personal perfection requiring any sort of praising and glorifying. We shall explain in detail this divine grace, in our interpretation of this blessed surah, insha'allah [ Allah willing ].

The third pillar is "magnifying" [ta'zim], which is established by "The beneficent, the Merciful". When the servant traveling to Allah has, under the pillar of "praising", confined all praise to Allah, excluding the existential multiplicities from perfection and praise, he will get nearer to the horizon of Oneness, his eye of plurality will gradually get blind to multiplicity, and the form of Beneficence [rahmaniyat]-which is the expansion of the existence-and the form of Mercifulness [rahimiyat] -which is the expansion of the perfection of the existence, will be manifested to his heart, and he will call Allah by the two names, which are all-embracing and comprehensive, and in which multiplicities are vanished. So, the manifestation of perfection causes the heart to feel awe from the Beauty, and thus, Allah's greatness is implanted in his heart.

As this condition is fixed, he will move to the fourth pillar, which is the state of "sanctifying" [taqdis], and it is actually " glorifying " [tamhid]. In other words, it is entrusting the affairs to Allah, that is, discerning the position of Ownership and Omnipotence of Allah, and the falling down of the dust of plurality [kathrat] and the breaking of the idols of the heart and the appearance of the owner of the house of the heart, and possessing it with no Satanic intruding. In this condition he reaches the stage of privacy, and there will be no veil between the servant and Allah, and "You do we worship and you do we seek help from", takes place in that particular privacy and the meeting of familiarity. For this reason He said: "This is between Me and My servant". And when the everlasting favour encompasses him and awakens him, he will demand consistency of this stage and establishment [tamkin] of His Presence, by requesting: "Guide us to the straight path", in which, "Guide us" is interpreted to mean: "Make us firm, consistent and steady". This is for those who have slipped out of the veil and attained to "the Eternally Wanted" [matlub-i azal]. As to us, the people of the veil, we will have to ask Allah, the Exalted, for guidance with its ordinary concept. This may further be explained in the exegesis of the blessed surah of al-Hamd ,insha'allah [Allah willing].

Completion:

From the noble Divine hadith [359] [hadith-i qudsi] it appears that the salat is completely divided between Allah and the servant, and only the surah of al-Hamd was given as an example. So, we may add, for example, that the takbirs of the salat, whether the opening takbirs or the other ones which are said during changing states in the salat, are the share of Divinity, the portion of the Sacred Essence. If the servant traveling to Allah performed this duty of servitude and carried out what was due to Divinity as his capacity was capable of, Allah, the Exalted, with His everlasting special favours, would also grant His servant his due share, which is the opening of the door of intimacy and revelation, as is referred to in the noble hadith in Mishahush-Shan`ah : " As you utter the takbir , regard small all creatures in relation to the greatness of Allah", and it adds: "Examine your heart during the salat. If you tasted the sweetness of the salat, and if in your soul you felt pleased and gay by it, and your heart enjoyed the supplication to Allah and conversing with Him, 'stow that Allah has approved your takbirs. Otherwise, without feeling pleasure in supplication, and being deprived of tasting the sweetness of worship, you should know that Allah has denied you and dismissed you from His Threshold." [360]

Consequently, in each one of the acts and states of the salat, there is a share for Allah, and the servant is to perform it, being the disciplines of servitude at that stage. The servant also has his share, which, after performing what the discipline of servitude requires, Allah, out of His covert grace and overt mercy, will bestow upon him His favour. If in these divine times he found himself be deprived of His special favours, he must know that he did not act according to the disciplines of servitude. The relevant sign for the common people is that the heart does not taste the sweetness of supplication and the delicacy of worship, and he is deprived of the cheerfulness, pleasure and devotion to Allah. The worship which is void of delight and pleasure is spiritless, and it will not be useful for the heart.

So, dear, make your heart familiar with the disciplines of servitude, and let your soul [ruh] taste the sweetness of remembering Allah. This divine grace, at the beginning, takes place through intense remembrance and intimacy. During remembrance the heart must not be dead or overcome by negligence. Having taught your heart to be familiar with remembrance, the divine favours will gradually be bestowed upon you, and the heavenly doors will be opened to you, and this is marked by repulsion from this world, by inclination towards the world of eternity, and by preparedness for death before its arrival.

O Allah! Grant us to have a share of tasting the pleasure of supplicating to you and the sweetness of conversing with you. Place us among the remembering group and in the circle of those who are devoted to Your Glorified Sanctity, and bestow upon our dead hearts an everlasting life, and make us break off the others and inclined to be devoted to You, surely You are the Giver of favour and grace.

Notes:

[348]. Surah al-Jumu'ah: 5.

[349]. Al-Mahajjatul Bayda', vol. , p. 388. Biharul Anwar, vol. 92, p. 226. Muslim's Sahih, vol. 2, p. 92, with differences in expression.

[350]. Surah al-Baqarah: 40.

[351]. Ibid., 31.

[352]. Surah al-A'raf: 16.

[353]. This is the second hemistich of a line from Sa`di's poetry, as below:

By the world I am cheerful as the world is cheerful by Him,

I love the whole world as the whole world is of Him.

[354]. A line from the poetry of Majnun `Amiri (Qays ibn al-Mulawwah al-`Amiri). Jami`ush-Shawahid, p. 220, ch. "W With M".

[355]. Surah al-Baqarah: 152.

[356. Usulul Kafi, vol. 4, p. 255, "Book of Invocation", ch. on "That Which is Obligatory of Remembering Allah," hadith 4.

[357]. Ibid., hadith 3.

[358]. Wasa'ilush-Shi `ah, vol. 4, p. 1185, "Book of the Salat". chs. on "Remembrance", ch. 7, hadith 4.

[359]. Refer to footnote No. 349.

[360]. Misbahush-Shar-iah, ch. 13, "At Ending the Salat". Al-Mahajjatul Bayda', printed by as-Saduq library, vol. 1, p. 385, Mustadrakul Wasa'il, "The Book of as-Salat," chs. on "The Acts of the Salat", ch.2, hadith 9.

If they had known everything why did they not act upon it. It is a pity that these wealthy people do not realise that spending in the way of Allah is the most appropriate utility of their wealth. It is the only beneficial way to spend it. The money spent in the way of Allah has been called as the 'righteous wealth' by the Holy Prophet (s.a.w.s.). The person who spends in the way of Allah will deserve praises in this world and also earn the eternal rewards of the Hereafter. Those who do not, will be fraught with regret and harshness, forever.

Extravagance depends on prevailing conditions at different times

Extravagance differs from person to person, it also depends on the prevailing conditions. It is possible that spending a undeniable quantity may not be extravagance in times of prosperity but if a similar amount is spent in times of famine when people are starving to death, it will be counted as lavishness and squandering. It would be obligatory for those people to avoid spending like in normal times and instead distribute that wealth among those who are in need.

Moatab, a servant of Imam Ja'far as-Sadiq (a.s.) says, "There was an acute shortage of food when Imam (a.s.) asked me, 'What is the position of our stocked grains?'

'We have sufficient to last us months,' I replied. Imam (a.s.) said,
'Take it out and sell it.'

I said, 'There is a shortage of wheat and barley in Madinah.' But Imam (a.s.) insisted I sell it.

When I had sold it all, Imam (a.s.) told me that I should buy the daily requirements from the market like the common people and said,
'Fix a diet of half wheat and half barley for my family, Allah knows that I am capable of feeding them all pure wheat bread but I like it that Allah sees me fulfilling duties of my life faithfully.'"

The same order applies to the matter of dressing. Some stupid people have accused Imam Sajjad (a.s.), Imam Ja'far as-Sadiq (a.s.) and Imam Reza (a.s.) for wearing fine clothes whereas their fathers, grandfathers, the Holy Prophet (s.a.w.s.) and Amirul Momineen Ali (a.s.) all wore humble clothes. The Holy Imams (a.s.) have always refuted this accusation by saying that those times were different. In those days the majority of the people dressed in very ordinary clothes but now there was prosperity and affluence in society.

"If we were to wear the same types of clothes today, people would insult us."
(Wasaelush Shia)

In an incident connected with the same subject we find Imam Ja'far as-Sadiq (a.s.) asking his critic to come near. When he came near, Imam (a.s.) opened his outward garment and the man saw an old tattered shirt inside. Imam (a.s.) said,
"This is the dress I wear to show humility to Allah and the other (outward) dress is for you and people like you to see."
(Wasaelush Shia)

Extravagance that is haraam at all times

We must know that three types of extravagance are Haraam at all times and in all circumstances. Its prohibition is not conditional. The first variety of extravagance is when a person spends something wastefully; even if the thing wasted is of not much significance; like throwing the date seed away when it could be put to some use. Or throwing away water left over after drinking when there is a shortage of water and someone else could have used the same. Tearing up and throwing away old clothes is also a waste; because they can be given to people who are less privileged. Having a light on when there is enough sunlight. Handing over something valuable to a child or a foolish person who does not understand its value; and who will spoil the same. All these are a kind of wasteful expenditure or extravagance.

Hazrat Imam Ja'far as-Sadiq (a.s.) saw some half-eaten fruits that had been thrown out of a house. He said,
"What have you done? If your bellies are full there are many people as yet unsatiated. So you should give it to those needy people."
(Mustadrakul Wasael)

Whatever is left after eating must never be thrown away. Very many traditions have emphasised on the giving away of leftovers to animals, especially leftover bread.

During the time of Prophet Daniyal wastage of bread was rampant. The people used to throw away the leftover bread and it could be seen lying everywhere on the streets. Prophet Daniyal invoked Divine punishment for these people and hence they were inflicted with such a severe famine, that they were prepared to eat each other.

The book Wasaelush Shia has mentioned that once Imam Baqir (a.s.) entered the toilet and saw a piece of bread lying on the floor. He picked it up and handed it over to his slave. When he had finished, he called the slave to produce that piece of bread. The slave said that he had cleaned it properly and then ate it. Imam (a.s.) said,
"I emancipate you in the way of Allah."

The Imam (a.s.) was told, "The slave had not performed any such deed that he deserved to be freed?"

Imam (a.s.) said,
"It was because he had respected a great bounty, like bread and ate it; hence Paradise became occupant upon him. I do not like to enslave a person for whom Allah has ordained Paradise."

A similar type of tradition has been narrated from the Chief of the Martyrs, Imam Husain (a.s.).

As regards the wastage of clothes we have already quoted a tradition from Imam Ja'far as-Sadiq (a.s.) where he has remarked about the wearing of fine clothes in common place situations. He (a.s.) himself wore the fine clothes to suit his eminent position.

Eating or drinking harmful things is also a waste

The second type of extravagance is spending on eatables and drinks that cause harm to the body, like eating when one is already full. It is harmful to eat on a full stomach and it is a waste. However, spending upon those things, which are good for the body, is not Israaf.

Al Kafi has a tradition from Imam Ja'far as-Sadiq (a.s.). One of his followers approached him and said, "When we head for Mecca (for Hajj) we have to halt at a point to wear the Ehraam and we also feel the need to anoint our bodies with a pack made from flour husk. Since we do not have flour husk we use flour instead, but it makes me feel very guilty; though our Lord knows better."

Imam (a.s.) said,
"Whatever is necessary for the body is not Israaf. Quite often we mix sieved flour with olive oil and apply it to our body."

The narrator then asked Imam (a.s.) to distinguish extravagance from stinginess. Imam (a.s.) told him,
"Bread, meat, milk, vinegar and ghee; whatever you wish you can eat. But do not eat all of them at one time."

Spending on haraam things is Israaf

The third type of extravagance or wastage is spending on things and vices that are haraam according of Shariah. Like purchasing wine or purchasing items used in gambling; paying to singers or prostitutes, bribing government officials, spending money to obtain unlawful gains or usurping someone else's property by force, paying for oppressing a Muslim. All these ways of spending are Israaf. One who indulges in these activities commits two wrongs; one is the action itself and secondly he is also guilty of Israaf.

Tafseer of Ayyashi records a tradition through Abdul Rahman bin Hajjaj who asked Imam (a.s.) the meaning of ayat,
"And do not squander wastefully."

Imam (a.s.) said,
"If one spends in any other way than what Allah has ordered, it is squandering and if one spends in the way of Allah, it is moderation."

Charity is never extravagance

Some of the ayats that deal with the subject of charity emphasise it to such an extent that if one gives away all his belongings while he himself is in need of them, he has not been extravagant. On the contrary it is one of the recommended actions and is liked by Allah. As the following ayat of Quran states:
"...and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."
(Surah Hashr 59:9)

Preferring others to ourselves means that even though we are in need of something that we have, we give it to someone else who also needs it. We prefer to fulfill the other person's needs rather than our own. This is the spirit of sacrifice mentioned in the Holy Quran. In another place we have,
"And they give food out of love for Him to the poor and the orphan and the captive..."
(Surah Insan 76:8)

Majority of the Mufassireen (commentator of Quran) agree that the above verse was revealed in praise of Ali (a.s.), Fatemah Zahra (s.a.), Imam Hasan (a.s.), Imam Husain (a.s.) and their maid, Fizza when they had fasted for three days consecutively and every day at the time of breaking the fast they gave the bread in the way of Allah and contended themselves by ending the fast with plain water.

A person enquired from Imam Ja'far as-Sadiq (a.s.), "What is the best charity?" Imam (a.s.) replied,
"One who himself does not possess anything but toils and earns and gives it in the way of Allah. Have you not seen the ayat of Quran:
"And they give food out of love for Him to the poor and the orphan and the captive...?"
(Al Kafi)

A report from a Sunni narrator Asim bin Kaleeb is mentioned in Tafseer Minhajus Sadeqeen. He reports that a beggar came to the Holy Prophet (s.a.w.s.) and requested him for something. The Messenger of Allah (s.a.w.s.) sent someone to his residence to get something for the beggar but he was informed that there was nothing at home. The Holy Prophet (s.a.w.s.) announced among the companions as to who will render help to this poor man. Ali (a.s.) volunteered, saying,
"This destitute shall be my guest tonight."

He (a.s.) took him home and informed Hazrat Zahra (s.a.) about his condition. Janabe Fatemah Zahra (s.a.) said,
"O Ali! We have food enough for only one person and I had kept it for my daughter Zainab but you may do as you wish."

Imam (a.s.) said, "It would be better to put the children to sleep and put out the lamp because such a less quantity of food will be insulting before the guest."

Janabe Fatemah (s.a.) did as instructed and the food was placed before the guest. He began to eat and the food was not yet finished when he said, "I am full and the Almighty Allah has given barakat in your food." Thus he departed happily.

In another narration it is mentioned that afterwards Ali (a.s.), Janabe Fatemah (s.a.), Imam Hasan (a.s.), Imam Husain (a.s.), Janabe Fizza and Janabe Zainab satiated themselves with the remaining food and the happenings were reported to the Holy Prophet (s.a.w.s.) the next day, and the following verse was disclosed:
"...and prefer (them) before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones."
(Surah Hashr 59:9)

It is recorded in Al Kafi that Samaa enquired from Imam Ja'far as-Sadiq (a.s.): "If a person has just enough food to sustain him for a day, is it incumbent upon him to give from it to a needy person? Or if one has provisions for a month, only enough for him; is he required to give to those who are destitute? Similarly the one who has stocks for a year or any appointed period. Is it in any way incumbent for him to curtail his own needs and give a part of it to the needy? Would he be implicated if he doesn't?

Imam (a.s.) explained,
"There are two aspects of this matter, one is that the best of you are those who do good and prefers others over oneself. They are inclined towards sacrifice and charity. Regarding them Allah says,
"...and prefer (them) over themselves."

The second point is that though one who keeps only the necessary quantity for himself is not blamed, yet the hand of one who gives is better than the hand of one who takes. You must take precedence in helping those who depend upon you."

Amirul Momineen Ali (a.s.) says,
"Selflessness is one of the highest degrees of belief."

The Holy Prophet (s.a.w.s.) says,
"There is no goodness in Israaf and there is no Israaf in goodness."
(Safinatul Behaar)

We must always practise moderation

In addition to these verses we also have ayats that emphasise moderation in spending. For example:
"And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off."
(Surah Bani Israel 17:29)

The above ayat is commanding the believers not to exceed limits in spending, so as to avoid its ramifications. The Almighty Allah says in the Holy Quran:
"And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean."
(Surah Furqan 25:67)

Ibn Abi Umair has related that a person asked Imam Ja'far as-Sadiq (a.s.) the meaning of the ayat,
"...and pay the due of it on the Day of its reaping, and do not act extravagantly; surely He does not love the extravagant."
(Surah Anam 6:141)

Imam (a.s.) explained,
"There was a man from the helpers (ansaar) who was a cultivator. When he received his income he spent it all on the helpless and distributed it among the poor. As a result nothing remained for his family. So the Holy Quran has termed it as extravagance and said that he should pay the fixed taxes from farming but he must not be extravagant because Allah did not like extravagant people."

Imam Ja'far as-Sadiq (a.s.) says,
"One who spends all his wealth in charity has certainly done Israaf."
(Faqih)

Reconciling the two types of verses

In order to reconcile the differing verses, the scholars have mentioned some clauses. In the Sharh of Al Kafi we find that according to Tabarsi it is possible that the arguments in favour of selflessness pertain to the times of poverty, for example the initial period of Islam and the recommendation emphasising moderation in charity pertain to prosperous times. Or they may differ according to the economic condition of the one who seeks help, i.e. some people deserve to be helped even by sacrificing ones own needs and there are some people who need not be helped at the cost of ones own needs. It also depends upon the person who is being charitable. If he possesses complete and perfect faith, there is no harm if he exceeds the limits of generosity to fulfill the needs of people, but if an ordinary person donates everything and is himself impoverished, he will not be able to bear it. In this case it is advisable for him to stay within limits in charity. Thus except for the divine personalities and extremely pious people the masses can be said to belong to the latter category. Therefore the ayat,
"And do not make your hand..."
(Surah Bani Israel 17:29)

is addressed to the Holy Prophet (s.a.w.s.) but it is meant for the guidance of the common Muslims. Muhammad Ibne Makki was of the opinion that the rules of charity vary with person to person. The traditions, which imply excessive selflessness, are only for those who give their personal belongings to the needy and the traditions that hint a moderation even in charity are meant for those who have wife, children and family etc. Such a person cannot prefer others to his own children. He cannot give away whatever is necessary for his family to other needy people. Sacrifice of our own needs is allowed but it is not permitted to give away the requirements of our family and children. The honourable scholar has also stated that it is makrooh (detestable) for a man to donate his total wealth in charity unless he is sure he will be able to bear the consequences. Also it is necessary that he does not have the responsibility of a family or children.
(Daarus Salaam of Noori)

Sayyed Muhammad Kazim Yazdi also remarks that according to the Holy Quran, sunnat of the Holy Prophet (s.a.w.s.) and the unanimous opinion of the scholars, Israaf is Haraam, there is no objection against this verdict. Israaf is the expenditure on useless things which is considered as wasteful by common sense; whether the amount spent is appropriate to the occasion or not.

Is Israaf possible in charitable deeds? Some of the scholars including Sayyed Muhammad Kazim Yazdi believe that it is possible. Some well-known jurists have stated the contrary. According to the traditions, "There is no goodness in Israaf and no Israaf in goodness." But we should know that the former opinion is more precautionary on the basis of other traditions on this subject.

After quoting the traditions of Ibn Abi Umair and Sahih of Bazanti and other sources, the late Sayyed says, "The ayats and narrations denouncing wasteful expenditure revoke (mansookh) the ayat of selfless sacrifice." Therefore it apears that it is not proper to sacrifice and to give gifts extravagantly which are not appropriate to the status of the donor, or which common sense perceives such generosity to be excessive. There is no logic in giving and taking of such gifts and donations. As mentioned earlier wasteful spending in necessary matters is also prohibited. The only exception being the expenses of Hajj and Umra which are not subject to any limits. The Holy Prophet (s.a.w.s.) says,
"No spending is more likeable to Allah than one which is moderate and except for over-spending in Hajj, He dislikes all types of extravagance."
(Safinatul Behaar)

No extravagance in charitable acts

The author of the present work is very strongly of the opinion that there is no extravagance in charity. Even if a person gives his total wealth with the intention pleasing Allah and of achieving Divine blessings he does not do anything unacceptable. He justifies his opinion on the basis of a few of the many ayats.

The ayat, "And do not move your hand..." is a lenient prohibition and does not mention the act as Haraam or Makrooh. Also the ayat, "And they who when they spend, are neither extravagant nor parsimonious, and (keep) between these the just mean." may pertain to househld expenditure and not to that which is spent in the way of Allah. It may also mean that those who are not stingy and also not extravagant are the obedient creatures of the Beneficent Lord. As regards the ayat, "eat of its fruit when it bears fruit,...and do not act extravagantly" and "surely He does not love the extravagant..." we can say that both these sentences form a single statement. The tradition, which explains the ayat also shows that the two are interrelated. Though it is true that a person who donates the entire crop in charity and does not keep anything for his family and children certainly commits Israaf. Charity and selflessness is permitted, but feeding and clothing his dependents is Wajib upon him. One who deprives his dependents of the basic needs and gives everything in charity has acted against Divine commands. But if he feels assured that he will be able to fulfill the needs of his family from other sources or that his dependents will not claim their rights from him, it is permitted for him to give everything away for the sake of Allah. This can be supported by the examples from the lives of the Holy Imams (a.s.). For example, Hazrat Amirul Momineen Ali (a.s.) had time and again performed such sacrifice of his total belongings. Once he sold his orchard for twelve thousand Dirhams and distributed the thorough amount among the poor and needy. He did not save anything for his family, but Ali (a.s.) and other great personalities never deprived their own dependents. Whenever they performed such charitable deeds they had faith in themselves that they would be able to provide their families from some other means. Whatever has been stated with regard to the ayats prohibiting over-spending can also be supported with the tradition of the Holy Prophet (s.a.w.s.) wherein he denounced the person who spends all his wealth and dies leaving his minor children destitute and helpless. It is prohibited for a person to spend his thorough wealth in charity when he knows that after him his children will be in need of it. If he leaves a legacy for his children who have no other source of income; the legacy shall also be in the way of Allah.

It is for this reason that drawing a will for more that a third of one's total property is prohibited. It is also commanded for those who have young children to will for less than a third of their wealth.

The traditions of selflessness apply to only special circumstances. Extreme generosity is not prohibited and whatever has been said about the meaning of the ayats explains the tradition of Ibn Abi Umair. The narration of Sahih of Bazanti may imply that, it is not proper to over-spend where Imam (a.s.) has prohibited extravagance. The tradition of Faqih may concern those people who spend in recommended ways, where it is occupant for them not to spend. The tradition of Imam (a.s.) may also be a refutation of the Sufis' assertion that excessive selflessness is incumbent and the Imams (a.s.) have also pointed out that spending for ones family's needs is also like spending in the way of Allah. The words of tradition also imply that moderation in ways of charity is emphasised with a gentle command. In other words over-spending in charity is only a recommended prohibition whereas we are aware of the incomparable charitable acts of the Holy Prophet (s.a.w.s.) and the Imams (a.s.), and verses that were revealed in the praise of these deeds (The ayat of 'Hal ataa' and the verse of 'Najva'). Moreover, we see that Imam Hasan (a.s.) in his life gave half his wealth in charity to the poor and needy, on three occasions. The charitable deeds of Imam Husain (a.s.) and other Imam (a.s.) are also prominent. Imam Reza (a.s.) donated his total wealth in charity at Khurasan on the day of Arafat. When Fazl ibn Sahl pointed out that Imam (a.s.) has suffered a great loss, Imam (a.s.) replied that,
"Whatever I received as my share is sufficient."

Again on the day of Navroz when he assumed the seat of heir apparent of Mamoon under duress, he gave away all the presents and gifts to a single poet who had recited in praise of Ahlul Bayt (a.s.).

Hazrat Imam Ja'far as-Sadiq (a.s.) has been reported to have said,
"If all the world becomes my property and becomes a single morsel and I place it in the mouth of a single believer; I will not consider myself extravagant."

Imam Hasan al-Askari (a.s.) says:
"If all the world becomes a morsel and I give to a true worshipper of Allah I will feel I have not fulfilled his rights completely and if I give even a gulp of water to a starving disbeliever; I consider myself extravagant."

These two narrations expound the fact that even if the whole world is gifted to a sincere and a pious believer it will not be extravagance, because he deserves it.

Numerous instances of selflessness of pious scholars have been recorded. Some of these righteous people have seen the rewards of their charity in their worldly life. Rawzaatul Jannat contains an incident regarding Muhaqqiq Ardebeli that during the times of famine he used to give away to the poor whatever he had. He used to live in poverty himself. One day when he had donated all his possessions his wife became angry with him that he had deprived his children in such times when food was scarce. He left his home and went to the mosque and sat there in Ehtekaaf. An unknown person arrived at the door of his house and handed sacks of wheat and flour saying that master Ardebeli sent it and that he was in Ehtekaaf at the mosque of Kufa. When Muhaqqiq Ardebeli returned home from Ehtekaaf his wife told him that he had sent very fine wheat and flour. When he learnt of the details he realised that it was a Divine favour upon him and fell down in prostration to thank the Almighty. Many times it was seen that the Muhaqqiq left home with an expensive turban but if he encountered a beggar he tore a piece from it and gave it in alms. On numerous occasions he returned home bare-head.

Israaf in belief and actions

Until now we have discussed extravagance in monetary terms but since the dictionary meaning of Israaf is "exceeding limits" and "extremism" the same laws apply to beliefs and actions. Israaf in belief implies believing about oneself or others something that is untrue and inappropriate. For example the belief of Firon that he was God. As he told the people, 'I do not know any of the gods except myself.' The Almighty Allah has mentioned him as 'one who crossed the limits.'

"...surely Firon was lofty in the land; and most surely he was of the extravagant."
(Surah Yunus 10:83)

Regarding those who do not believe in Allah, Prophethood, Imams, Qiyamat etc.

The Almighty Allah says in the Holy Quran,
"And thus do We recompense him who is extravagant and does not believe in the communications of his Lord; and certainly the chastisement of the Hereafter is severer and more lasting."
(Surah Taha 20:127)

Performing detestable acts and avoiding advisable deeds is Israaf in action. For example the homosexual inclinations of the people of Prophet Lut (a.s.) have been termed as extravagance:
"Most surely you come to males in lust besides females; nay, you are an extravagant people."
(Surah Araaf 7:81)

In fact all the sins of actions and speech are a kind of extremism and every sinner is said to have crossed the limits. The Almighty says:
"Say: O my servants! Who have acted extravagantly against their own souls, do not despair of the Mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving, the Merciful."
(Surah Zumar 39:53)

But we must not despair of our deficiencies. If we turn to Allah He shall certainly forgive. We on our part should make a sincere toil not to be wasteful in our daily lives and not to exceed the limits in whatever we are engaged in. Moderation has to be practiced by us even in routine acts like eating, sleeping and talking. As the tradition says,
"Verily Allah hates the one who eats excessively and the one who sleeps excessively."

For those who wish to study the subject in more detail we recommend the book Me'rajus Sa'adat. This book discusses the method of living in accordance with Islamic principles.