It is a fact and Quran has made it clear in different verses. For example it says:

Those who forsook Allah, so He made them forsake their own souls: these it is that are the transgressors.[162]

When death comes, the soul is separated from the body. Connection with all the physical possessions and resources ends at that time. When alive, the body was having connection with those resources and means. But now that it is dead the connections have also ended. After death man, that is his soul, will know that all these physical means were not permanent and they by themselves were nothing. Nothing and no one other than Allah is efficacious.

You have come to return to Us only…[163]

This sentence points to the fact that on the Day of Judgment, physical causes would not be present to help him.

You have come, leaving behind whatever We had given you.[164]

This part of the verse shows that only Allah is the true cause. And it is a wrong notion that those causes have any effect of their own.

Now your connections have been cut off…[165]

Man, because of his wrong notion, thought that causes were everything and he remained stuck to them, but after death, he came to know that his idea was wrong. Now it was known that these means and causes, which made him unmindful of the remembrance of Allah, had no such respect or value.

Monotheism of Actions

A major portion of Quran is regarding 'Monotheism of Actions'. In this, man is prohibited to associate anything or anyone in the actions and deeds of Allah also. And 'Monotheism of the Being' is that Allah, in the aspect of His entity is unique. All the people of the world (except materialists) acknowledge, that the being of God is only one. The nature of man also says that the creator of this universe is one. Hence whatever polytheism is committed is not regarding 'Monotheism of the Being', rather it is committed regarding 'Monotheism of Actions'. People associate other small deities in the actions of One God. This is also polytheism.

Strengthen your Faith

That is why it is obligatory on every Muslim to strengthen the fundamentals of his Islamic belief, specially the belief in monotheism. In it lies the good fortune of this world as well as the next. He should know it with certainty that the Creator and the One who gives life is God Almighty. One Who continues and cuts short the life is also the same entity.

He only gives life and causes death.[166]

As creation is the action of Allah, in the same way giving sustenance and granting increase or decrease in sustenance is also in the hands of Allah only.

Allah amplifies and straitens the means of subsistence for whom He pleases;[167]

In the same way honor and humility is also from Him only.

O Allah, Thou exaltest whom Thou pleasest and abasest whom Thou pleasest; in Thine hand is the good…[168]

And that He it is Who enriches and gives to hold…[169]

To bestow a son, a daughter or not to give any children at all, all this is also from the will of Allah.

He grants to whom He pleases daughters and grants to whom He pleases sons. Or He makes them of both sorts, male and female; and He makes whom He pleases barren…[170]

It is He Who provides food and He Who gives water to drink, and cure from sickness is also in His hand alone.

He who gives me to eat and gives me to drink and when I am sick, then He restores me to Health.[171]

Tests and trials are from Him alone, and difficulties are also removed by Him.

And if Allah should afflict you with harm, then there is none to remove it but He: and if He intends good to you there is none to repel His grace.[172]

Thus whatever man gets, the will of Allah is always present in it. He Alone gives good fortune and He Alone leaves in ill luck.

Allah makes err whom He pleases and guides aright whom He pleases.[173]

In the same way Allah has power over the emotional states of man, like happiness and sorrow.

And that He it is who makes (men) laugh and makes (them) weep.[174]

In short, it should be known that in the kingdom of the Exalted Lord, no such thing happens in which His will, His permission, or consent is not there. If in the kingdom of the Creator of the universe a single leaf also grows on the tree or in the forest a blade of grass takes shape or if anywhere a leaf breaks and fall down it is only with the knowledge and will of Allah.

And there falls not a leaf but He knows it.[175]

Verbal confession is not enough

Though verbal confession of monotheism and brief fundamentals of faith is sufficient and if because of sins the belief is not affected, then surely it will be a cause of salvation. But an intelligent person will not be content with this limit. First of all he should try to strengthen his fundamental belief, that is, his conscience also should accept monotheism as if he is seeing God with the eyes of his conscience. His heart should be illuminated with the light of monotheism in such a way, that the lamp of his heart never extinguishes. Then his efforts should be that this light (Nur) goes on increasing. To attain this aim, it is necessary to take care of two things.

One is to safeguard from following carnal desires, and the other to completely defend the belief in monotheism. The details of these two will come later.

Worship of carnal desires is contrary to the belief in Monotheism

Worship of carnal desires means to fulfill them whether they clash with the command of Allah or not. It does not befit those who believe in the Oneness of God. Monotheists are, in fact, only those who obey Allah's commands and prohibitions. They act upon His laws. And they avoid those actions that He has prohibited. They are careful that they leave no obligatory act and commit no prohibited deed.

One who follows carnal desires can never become a true monotheist. He does not deserve to be called a monotheist. In fact he does not worship only One Allah, but he worships his carnal desires also. Rather he gives preference to carnal desires over the orders of Allah. Such a person always thinks and considers himself to be independent. He does not consider himself to be in need of Allah. That is why he does not feel it necessary to acquire God's pleasure. Rather he remains busy in keeping himself happy and in fulfillment of his lusts.

Unless man strives seriously for something, he cannot get it. One who seriously desires to adopt belief in monotheism would never give preference to anyone's word over that of God's. And one who gives preference to his carnal desires over Allah's command is not really willing to have the faith of monotheism. While one who blindly runs after carnal desires, can only satisfy them to a little extent.

Attention on belief in monotheism through words and deeds

Hence a believer is obliged to pay full attention to his speech and behavior, so that he does not deviate from the straight path of monotheism. He should refrain from all such actions, that smell of belittling God or smell of lowering the position of God. For example a believer performs a good deed; now he should not be pleased and delighted too much on performing this act.

He should always keep in mind that only Allah had given him the divine opportunity to do it. He should not speak of favors conferred by him on others. He should think that Allah had made him the medium and the cause. In the same way, if some other person does a favor to a believer, he should not flatter that person. Rather he should be thankful to Allah. And he should thank that person that he became the medium of Allah.

If someone hurts him, a believer should know that it is a test from Allah. That is why Allah has stopped His help on this occasion. He should remain fearful that he might become deserving of divine punishment and disgrace. He should pray to Allah for the removal of difficulties. He should pray for success in his work. He should never think of being independent of Allah.

He should not say: I did this and I did that, or I will do that. He should not even say: If I were not there this would have happened. I made that one wealthy, and saved that one from trouble. For this kind of talk implies that he proclaims himself to be in the place of the Lord. God should be the center of attention in all actions and speech. To the extent that it is commanded:

And do not say of anything; Surely I will do it tomorrow. Unless Allah pleases.[176]

Whenever you want to say something, say it in the above manner. After that it is said:

...And remember your Lord when you forget..[177]

That is if you have forgotten to say 'unless Allah pleases' (Insha Allah), whenever you remember it, say 'unless Allah pleases' (Insha Allah).

Hope from Allah and fear of Sins

We should never rely cent percent on our or anyone's intelligence and power. We should have absolute trust only on the unlimited power of God. If something unpleasant happens to us we should not get frightened or become sad or unhappy. But our grief and fear should be related to God. That whether Allah is displeased or angry with us or not. Whether I have become entitled to punishment or disgrace? It might not be a test, it could be some punishment. What if God does not forgive this bad deed? Hope should be from Allah only. There should be no polytheism in hope and fear also.

More subtle than the footfall of an Ant

Imam Ja'far as-Sadiq (a.s.) has said, “Indeed, polytheism is more subtle than the footfall of an ant.”[178]

Imam has also said that such polytheism is also seen in the action of wearing the ring inverted (to have the stone on the side of palm), so that one remembers pending work etc. In the same way people put a knot on the handkerchief, etc. as reminder for some errand.

Albeit, such acts normally do not come into the realm of polytheism. It is polytheism when total hope (complete trust) is put on the ring or the knot, that it will surely make one remember things. But if for instance one thinks that 'if God wills I will remember due to these means', this act would be according to monotheism. And if Allah does not wish, whatever he may do he would never be reminded of the things he wanted to remember.

Making someone a medium (Wasilah) for God is not polytheism

So the ring or the knot etc., or some person, all that are taken as mediums to make one remember something do not make one commit polytheism. Only Allah should be in the mind, that if Allah wishes, He would cause these mediums to remind one. All hope should be on God alone.

To augur evil is a kind of polytheism

To make (draw) bad omen and to rely on it is also a type of polytheism. The Holy Prophet (S) has said: “To consider bad omen, as the only effective thing is like thinking that the bad omen has interfered in the actions of God. That is one has committed polytheism with regard to God's actions if one has followed a bad omen.” The tradition above and the one following, both are quoted on page 66 of Vol. II of Hayatul Haiwan. The Holy Prophet (S) has also said, “One who retraces his steps thinking a bad omen has occurred has committed polytheism.”

And Imam Ja'far as-Sadiq (a.s.) has said that the Holy Prophet (S) remarked, “Not paying attention to bad omen is itself an expiation of it.”

What is a superstition?

To consider something having good or bad influence while God has not made it to be so is known as 'superstition'. As a matter of fact he has made those things as partners of Allah.

For example, he is about to do something sensible, but all of a sudden he or someone else in his presence sneezes. Now he leaves whatever he was about to do thinking that this sneeze would affect the outcome of whatever he was about to do. This is superstition and a kind of polytheism.

Sneeze is a blessing

This wrong notion is so widespread that people have named it 'patience'. When someone sneezes, people tell him that 'patience' has occurred. Now that work should not be continued. Although logically or by any rule of Shariah the sneeze by itself is not the cause of any incident to occur in future. Rather, according to Islam, one who sneezes is supposed to have blessings and forgiveness. And it can be said that at that time, whatever was said or done had the blessing of God.

‘Inauspicious moment’ is also nonsense

There are many people, who by observing planets and stars predict future events. They inform about the benefit or loss that may occur in future. On the basis of their own wrong notion or on the basis of astrological predictions they count certain definite moments or times as inauspicious. And if they had decided to do something at that particular time they will not do it. This is also a kind of polytheism.

If man knows that profit and loss is in the powerful hands of God, if he begs for God's help through supplications or charity (Sadaqah), then that is a proof of monotheism. If at all Allah wishes, then surely he will get the good of it.

Amirul Momineen (a.s.) marches to Naharwan

'Khawarij' is the plural of Khariji (one who goes out). Some soldiers of Ali (a.s.) left their allegiance to him and started opposing him. Ali (a.s.) decided to fight those Khawarij and began his march towards Naharwan. Afif Ibne Qais said, “O Amirul Momineen (a.s.), I am afraid that if you move at this time, you will not get success. I say this on the basis of astrology. The position of the stars indicates weakness of Muslims.”

Imam said, “Do you think you can tell the hour when a man goes out and no evil befall him or can warn of the time at which if one goes out harm will accrue? Whoever testifies to this, falsifies the Quran and becomes unmindful of God in achieving his desired objective and in warding off the undesirable.” The Quran says:

And if Allah should hasten the evil to men as they desire the hastening of good, their doom should certainly have been decreed for them.[179]

These kinds of verses show that good and bad is under the control of God. Man does not even know what he would do tomorrow. This is implied in the following verse:

And no one knows what he shall earn on the morrow…[180]

The person having such a wrong notion does not seek God's help. He considers himself needless of God in achieving good and avoiding calamities.

“You cherish saying this so that he who acts on what you say should praise you rather than God because according to your misconception you have guided him about the hour in which he would secure benefit and avoid harm.”[181]

Marched at the same time and returned victorious

In brief, Ali (a.s.) did not accept the view of Afif and he said to his companions: “March forward taking the name of God and in the shade of His help, and always seek the assistance of God Almighty.” Thus immediately at that hour Imam invaded the Khawarjis, and was victorious in that battle. Nine Kharijis ran away and the rest were killed. In comparison very few of Ali's men were killed.

Crowing of the crow

Just as sneezing, which is considered a bad omen, other silly ideas are also prevalent among the general public. Many things are considered as bad omen; and are thought to affect future happenings. This is a kind of polytheism. For example listening to crowing of crow is considered by some as inauspicious. If an owl sits on a wall it is said to be a bad omen. Number 13 is considered inauspicious. If during a journey a bird crosses ones path from right or left, it is considered a sign of inauspiciousness. At the time of coming out of the house if a handicapped person is seen, it is considered inauspicious. Guests arriving or leaving on Sunday and Wednesday eve and visiting a sick person on these eves is considered to be a cause of misfortune.

To consider someone as auspicious or inauspicious is also nonsense

A person purchases a house and starts living in it, gets married and children are born. But he falls into calamities at some time; hence he says that the house is inauspicious. His wife is unlucky; some children are unlucky. But when he makes new gains the same house becomes auspicious again and the same wife and children now become auspicious and are welcomed. All these are superstitions and such talk is nonsense. This is a kind of polytheism. It is against monotheism. Only Allah is the Master of profit and loss, and good or evil.

Misunderstanding

If someone says that his belief is based on experience, it is a misunderstanding. It is not necessary that one who considers some occasion as inauspicious, every work he undertakes at that time will be unsuccessful or will not be done properly, or problems will arise. In fact equal possibility is there that it may prove good for him. It is expected from a man, that on every occasion, he perform his work with perfect trust in Allah (having faith in Allah's power). Now good or bad, whatever is in his fate, is the will of Allah. There is nothing unpleasant in it. One who considers something or some occasion to be inauspicious and that it affects future events should know that it has no relation whatsoever with the future. Whatever is to happen is bound to happen, someone may or may not sneeze.

Inauspiciousness lies in wrong beliefs and disapproved qualities

In the city of Antioch, three prophets of God arrived and started preaching to the inhabitants so that they accept Allah as their cherisher and worship Him. That they embrace the religion of Allah and have faith on the Day of Judgment. They told these prophets:

They said: surely we augur evil from you.[182]

Because of your presence we are suffering from so many difficulties and problems. As a matter of fact the King of Antioch had in the beginning shown displeasure towards those prophets and to those few who had declared their faith in them. The prophets replied:

Your evil fortune is with you (Because of your own deeds).[183]

Your beliefs are wrong. Your qualities are undesirable. And this is your misfortune, and evil omen.

Do not care for Bad Omen

Imam Sadiq (a.s.) has said, “Bad omen is according to the way you think. If you do not care for it, it will prove to be a thing not worth caring for. And if you consider it to be absolutely non-existent and an imaginary thing, it will prove to be non-existent and imaginary.”[184]

There is a famous tradition of the Prophet, called the tradition of Rafa. A part of it is as follows: When the companions asked the Prophet, “We are in the habit of taking bad omens.” That is, we unknowingly talk of bad omen. The Prophet said, “Whenever you speak of bad omen, do not have faith on it and do not become habituated to it.”

Travel on Wednesday and its Supplication

If it is said that, Wednesday is an inauspicious day, then in this regard there is a tradition of Holy Infallibles that we must not worry about it.

A tradition of Safinatul Bihar says:

One who leaves his house on Wednesday, and as apposed to those who consider bad omens, he does not turn back home; he is saved from all calamities. He remains safe from all difficulties and Allah fulfills his aim (for which he undertook the journey)[185]

There is a tradition from Imam Ali Ridha (a.s.) that one should read the following supplication while beginning a journey on a Wednesday: “O my Lord! I seek protection from that wickedness, which I find in my own self. So save me from this mischief.”[186]

Imam has taught supplications in which a person invokes: I seek your protection from the inauspiciousness of this Wednesday. Rather, Imam teaches us to say: I want to come out of the evil, which is present in my own self, into the shade of Your protection.

We must always augur good

It should not remain unsaid that to augur good is recommended and Shariah also commands it. The Messenger of Allah (S) has said, “Indeed, to augur good is liked by Allah. Taking a good omen is like a person on seeing someone, or by hearing his name, or by any other relevant matter imagines happiness and deliverance from affliction for himself.”[187]

For example, if a co-traveler is named 'Nasrullah' (help of Allah), one should say, “If Allah wills, by the auspiciousness of your name, Allah's help and assistance would remain with us all the way.” Narrations mention that in the battle against infidels in Hudaibiyah, when the companions arrived, the Prophet taking relevance from their name (Sahl=easy) said, “Our mission was made easy.”

Auguring evil is related to polytheism

Yes, the meaning of auguring evil is that upon seeing a handicapped person on the way one thinks that the control over the profit and loss of the work for which he was going has slipped from Allah's Hand, and now it is in the hands of “seeing that handicapped person”.

One begins to take an imaginary thing as effective and does not consider the effect and control of God. That is, he does polytheism in God's actions. On the contrary if one augurs good, his good opinion in respect of Allah and his hopes increase. He does not consider these imaginary things to be effective, rather he considers Allah as the only effective power.

Conclusion

Monotheists should consider all good and evil, all profit and loss, all kinds of hope for goodness and deliverance from evil, to be related only with God. One should use the causes as means, but all ones hopes should be in the will and pleasure of God. With regard to effect the causes are not cut off and independent from Allah. Hope should be only from Allah. He can make any cause as means and He may, if He so likes, does not make some cause as the means and without the involvement of any cause He exercises His will. Considering causes to be necessarily effective is a kind of polytheism. Such imaginary things and bad omens have no effect of their own.

Making Imams as intermediaries is not polytheism

Certain ignorant people, like the Wahhabis, label the Shias as polytheists, because they consider their Imams to be inter-mediaries between them and God. They invoke Allah in their names and repose hope in their intercession. On the basis of this they allege (May Allah give us refuge!) that, Shias worship their Imams.

The reply to this allegation is that Shias never consider their Imams as partners of Allah. They are true believers in monotheism. They consider the Holy Prophet (S) and the Twelve Imams to be creatures of Allah and His proximate servants. They consider the worship of anyone other than Allah as polytheism and a prohibited act. They obey the Holy Prophet (S) and the Twelve Imams because it is the command of Allah to do so.

O you who believe! obey Allah and obey the Apostle and those in authority from among you…[188]

And whatever the Apostle gives you, accept it, and from whatever he forbids you, keep back.[189]

It is proved with categorical proofs that the Twelve Imams from Ahlul Bayt (Household of the Prophet) are the true successors and legatees of the Prophet. The Holy Prophet (S) himself has clearly commanded to obey and follow them, while obedience to the Prophet is in fact obedience to Allah.

Visitation (Ziyarat) is not deification

Yes, to visit the graves of the beloved servants of Allah is not polytheism. Shias do not worship the Imams by going for their Visitation (Ziyarat). Rather it is an expression of respect and humility.

Common sense dictates that the servants of Allah should be humble before Him. Intelligence demands that fear of Allah and humility to Him should be shown by everyone. In the same way to respect the favorite servants of Allah is a proof of obeisance to Allah.

To love the beloved ones of Allah is to love Allah.[190]

The Quran also commands the Muslims to honor and respect the Holy Prophet (S). For example it is said:

Do not raise your voices above the voice of the Prophet, and do not speak loud to him.[191]

Do not hold the Apostle's calling (you) among you to be like you calling one to the other.[192]

That is, do not call the Messenger like you call each other, but say, “O Messenger of Allah (S).”

That you may believe in Allah and His Apostle and may aid him and revere him; and (that) you may declare His glory, morning and evening.[193]

It is also established with solid proofs that the Twelve Imams are included in this command, as they are having the same respectful position. They are all from the same light (Nur); and as the respect of the Prophet is obligatory, in the same way their (Twelve Imams') respect is also obligatory.

Respecting the kings and rulers

It is a matter of great astonishment that those who say, in opposition to Shias, that respecting the Holy Prophet (S) and his Progeny is polytheism, themselves behave with great respect and honor towards the rulers, the people of authority and rather every wealthy person. In fact the Holy Prophet (S) has prohibited humility to rich people when he said, “Allah destroys two thirds of the faith of one who shows humility towards a wealthy person, just because of his wealth.”[194]

This tradition indicates that besides humility to the wealthy with one's words and actions while also having a similar feeling in the heart, because of his wealth, can cause the destruction of two-third of ones religion. But if the wealthy person is religious also, and respect is shown because of his piety, then it would be respect of religion, and respect of Allah's religion is respect of Allah Himself.

Taking someone as intermediary is different from considering him a deity

To take the Prophet and other dignitaries of religion as intermediaries in the court of Allah for fulfillment of worldly and other worldly aims and desires, or to consider them as intercessors, who by the will and permission of Allah would be our helpers in delivering us from physical losses as well as getting us spiritual values is not polytheism.

There is a difference in taking someone as intermediary in the court of Allah from considering someone as God. Allah has bestowed such power and capability to the Imams that with the permission and will of Allah they can help the servants of Allah. They can lift up the fallen ones, they can save them from stumbling over or colliding with something, they can save them from afflictions and misfortune and they can take those on the roads to their destination.

Making them intermediaries is just like one goes to a doctor or takes medicine and considers them as means to good health, which would be ultimately provided by Allah. If Allah had not permitted, the doctor or the medicine would not have healed. In the same way if Allah did not wish, the Prophet and Imams also would not have helped. Everything depends on Allah. If a person feels himself to be incapable or unable to reach the King on his own, he seeks help of those courtiers who are favorites and confidantes of the King and makes them his intermediaries. In this way there is no disrespect to the King.

The great Muhaddith Iraqi has narrated many incidents regarding the mediation of Ahlul Bayt and the fulfillment of needs through them in his book Darus Salam. We relate here one of those incidents. On page 539 of this book the incident begins as follows:

The fifth miracle is regarding Mulla Abdul Husain Khwansari who was a reliable and an upright person. He was an attendant at the shrines of Karbala’ and was famous as 'Turbate Pech'. He used to collected the 'dust of cure' (Khake Shifa) from venerable places with proper procedure as mentioned in traditions and distributed it to the pilgrims. It was the beginning period of my being an attendant, that in a religious gathering I happened to meet him. I found him to be very pious and virtuous.

I came to know that he had the opportunity to be the attendant of and in serving the holy shrine for many years. I requested him to narrate some miracle that he himself has witnessed. Of the astonishing things related by him is the following: I was living Khwansar. For some time I stayed in a town near the city of Burujard and then I stayed in villages. At last, one day, I got a passion to serve at the purified grave of Imam Husain (a.s.).

It was winter and I did not have adequate means for travel. But still I acquired two asses. Canopied seats and saddles were made from tree branches for loading grapes. I purchased two such saddles. In one I arranged to seat my children one of whom was named Hasan. In the other seat, I spread a quilt, and on that quilt I seated my wife. Then I started towards Burujard (probably he himself was sitting on the back of the donkey outside the seat), so that from there I may start my journey toKarbala’.

Incidentally, the priest of that village Mulla Muhammad Ja'far met me. He showed his favor, grace and kindness. But when he came to know about my intention and determination, he started telling me, that I should not go, saying, it is very cold, and you do not have proper things to protect yourselves. In such circumstances it is not proper for you to proceed. We had too much discussion and in the end he was disappointed. He drew a line with his finger on the ground and said, “You are going, but, this way you will kill your children, you remember this day and this line.”

He said this and went away, and we again started our journey. Till by the Grace of Allah and by means of the attention of Fatima Zahra, we all finally reached Karbala’ safe and sound. Some time passed after this incident. Hitherto, people from my area also came for Ziyarat. Some were from my village also. Among them, a nephew of Mulla Muhammad Ja'far was also present. I thought that since they had come from my village, I should keep them as guests.

That way they will also see that not only we have reached safe and sound, but we have started receiving the necessary requirement and means for sustenance also to a certain extent. The line Mulla Muhammad Ja'far had drawn to prevent us had no effect at all. Hence I went to my house at the time of breakfast. A piece of cloth was spread on the ground for serving the dishes. Whatever food we had prepared was put on it, then discussion started. My elder son, Hasan was playing in the courtyard. Our house was situated on the third floor. Suddenly Hasan climbed the ladder leading to the roof. After climbing to the roof, he inclined himself forward to see us through the window. We had hardly seen him in that position that he fell down to the ground in the narrow street below and died immediately.

The events changed and joy turned to gloom. On seeing the condition of the child, I ran towards the shrine of Imam Husain (a.s.), bare head and bare foot. On the entrance door, I requested and said, “Assalaamu Alaika Ya Waretha Isa Ruhillah” (Peace be upon you O' inheritor of Isa, the Spirit of Allah), then, I entered and clung to the Zari[195]. I loosened the shawl tied to my waist. I tied one end of the shawl to the lock of the Zari, and the other to my neck. Then I started weeping aloud. I said, “I swear, by your mother Zahra I will not accept that the line of Mulla Muhammad Ja'far should affect us.

And his words should not prove right. It should not be so! Attendants, pilgrims and others present in the shrine gathered around me. They were surprised on seeing my condition. They were asking the reason for it, but they were not getting any answer. Some thought, that I had gone mad. A religious scholar who stayed in my neighborhood came to me, calling me to join in the funeral rites of my son.

Through him people came to know what had befallen me. My religious scholar neighbor started advising me; consoling me, “O Mulla, you are an intelligent person. The dead do not become alive. Come on, let us take away the dead body. The mother is about to destroy herself on seeing her child.” But I did not agree. So he started reproaching me. Others also joined him. I said, “Please leave me alone. I have no concern with you all, why are you troubling me unnecessarily?” People began to ridicule me and then they went out of the shrine to carry away my son's bier. My condition deteriorated from what it was before once again.

I started wailing loudly, “I swear by your mother Zahra, I will not move from your Zari. I will not come out from your shrine, even if I die. Or that Allah should take away my life, or return my son Hasan to me.” I had torn the neck of my shirt. I was hitting my head on the Zari, till it was almost noon. Suddenly, a noise was heard from the gallery and courtyard of the shrine. People were seen running here and there. I could not understand what had happened. Then I saw people entering the shrine in the form of a procession. When I looked carefully, I saw my son walking towards me. My neighboring religious scholar was holding his hand. His mother was just behind.

People were reciting Salawat. Having seen this, I threw myself on the ground. I kissed the stone near the Zari. I prostrated in front of Allah, thanking Him. Then I got up and embraced my son. Then I kissed his eyes. I asked people about the happening, and the religious scholar said, “We had taken him for the last rites to the corpse bath-house outside the city and had just put the first bowl of water on his head, that we found his temple throbbing from both the sides. It seemed, as if someone was massaging it. Then there was some movement in the head, and all of a sudden he sneezed once; then he got up as if he had just awakened from sleep. Then we dressed him and brought him here for the Ziyarat of the shrine and to give you the good news of this miracle.”

Muhaddith Iraqi says, “We have seen this boy Hasan many a times after that. Today on Friday 26^th of Jamadiul-Awwal 1300 A.H. also, by the wish of Allah, he is alive. Although his father, Mulla Abdul Husain passed away a long time ago.”

If it is said that Allah is more kind to and nearer to humans than He is to any of His creatures, so what is the need of anyone's intercession? Many Quranic verses and traditions are present in reply to such a notion but we will be content to mention only two verses.

In Surah an-Nisa’ it is said:

And (O Prophet), had they, when they were unjust to themselves, (by not obeying) come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them, they would have found Allah oft-returning (to mercy), Merciful.[196]

This honorable verse clearly proves that the Holy Prophet (S) is given the authority to intercede.

After the demise of the Holy Prophet (S)

In Tafsir Minhajus Sadiqeen, it is narrated that Amirul Momineen Ali (a.s.) said, “When the Holy Prophet (S) passed away and we buried him, three days had passed that a Bedouin came and sat near the head of the grave. Keeping his head on the soil of the grave he was saying, “O Messenger of Allah (S)! We heard whatever you said, we believed, but whatever you had brought from Allah, for us, the truth is, that we did not act upon it. The Almighty has said in the book you brought for us:

And (O Prophet), had they, when they were unjust to themselves, (by not obeying), come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them, they would have found Allah off-returning (to mercy), Merciful.[197]

O Messenger of Allah (S)! I have oppressed myself, now I have come to you, so that you may ask forgiveness for me.”

A voice came from the Prophet's grave: Allah has forgiven you!

In another tradition it is said that those present in the mosque also heard that voice and all started weeping.

Prophet Yaqub (a.s.) interceded for his sons

When the conspiracy Yusuf's brothers became evident, they fell at the feet of Prophet Yaqub (a.s.).

They said: O our father! Ask forgiveness (in the court of Allah) of our faults for us, surely we were sinners. Yaqub said: I will (soon) ask for you forgiveness from my Lord; surely He is the forgiving, the Merciful.[198]

It is written in Tafsir Minhajus Sadiqeen that, Prophet Yaqub (a.s.) fixed the dawn of Friday as the time to ask forgiveness for them. It is reported that, for more than twenty years on every Friday dawn Prophet Yaqub (a.s.), used to command his sons to form a row of congregation and he used to pray and ask forgiveness for them and they used to say 'Amen'. At last, after twenty years their repentance was accepted.

In short, this verse clearly shows that the subject of intercession was present in all the previous divine laws.

Hidden Wisdoms of Intercession

There are many expediencies of intercession. One is that in this way, the position and honor of the venerable people of religion becomes manifest. In this way people follow and accept their spirituality and saintliness and also gain spiritual and intellectual benefits. They have their needs and wishes fulfilled. People also obey them in all their commands based on Allah's commands and prohibitions.

There is no doubt that one who has hope in the intercession of the Holy Prophet (S) and his vicegerents would also follow their commands sincerely. Even if sometimes he disobeys their commands it is surely never because of his carelessness and obstinacy. Rather it would be due to his getting overwhelmed by carnal desires. In the end, such a person will get the divine opportunity to seek forgiveness and pardon. And he will get salvation because of the intercession of these great personalities. (Mere repentance is not enough for forgiveness, intercession is also necessary.)

Cure of the disease of polytheism

When man reaches the age of maturity, on the basis of his experience and perceptions he concludes that for his or others' physical life and development, some special physical means are beneficial. In the same way deliverance from evil and loss in life also needs some special physical means. He sees that different eatables satisfy his hunger. Different types of drinks quench his thirst. Different types of clothes keep him safe from cold and hot climates. As a result of his efforts he earns riches, while laziness and carelessness do not get him comforts and prosperity. With the help of a doctor and medicines he gets relief from pain and diseases. Plants grow with the help of water and sunlight, and the rotation of the earth causes days and nights.

Now if man considers these physical means to be permanently and absolutely effectual with regard to those things, it would be polytheism. The remedy of this disease is that he should use his reason. He should think over it. He should see that no physical existing thing is everlasting. But there is some such being (ever-existent, everlasting and self existing) that looks after all these things in a very organized manner.

For instance, he may look at his own self. He may try to understand his initial conditions when he was in the womb; and before that he was a particle in his fathers' body. By the Power and Grace of Allah relation was established between his father and mother and it so happened that vegetables and beverages etc. which became part of the body of his parents, the same became part of his body also. Almighty Allah gathered a handful of particles and made him a person who is wise, and one who can speak, listen and understand.

There surely came over man a period of time when he was a thing not worth mentioning. Surely we have created man from a small life-germ uniting (itself): We mean to try him, so we have made him hearing, seeing.[199]

It is somewhat same with all the existing parts of the world. Analysis about them will also show that they have come into existence from nothingness. Hence there certainly is a creator, Who brought them into existence and Who sustained and nourished them till they reached the present state.

Cause and Effect

Nothing can come into existence on it's own. There is definitely someone who has created it. A creator is a must for every creature. In the same way every creature, after being created and after its coming into existence, has some signs and qualities. These signs and qualities are known as secondary excellences. The basic and initial excellence of everything comes into existence from nothingness. A creator is required for this also. In the same way, for example, the Creator has created man who is hearing and seeing. These senses of hearing and seeing are his secondary excellences. The Creator or the cause of these effects is also the one who is the creator of human existence.

Effect of the causes

No one can deny the law of cause and effect. If paper burns due to fire; then looking at the burnt paper and the fire who will deny the fact that there is connection between fire and the attribute of burning. The cause of burning of the paper is fire, whereas the burnt paper is known as the effect. No one disagrees in this matter.

If there is any disagreement between the faithful and materialistic people, it is that whether these causes are having their effect on a permanent basis (without any concern with Allah) or in fact Allah Himself has given the effect to those causes? The disagreement is whether these causes are the real effectors or whether it is Allah. The faithful say that if Allah wishes, He may give effect to the cause and if Allah does not wish, He can make the cause ineffective. Fire may become blossoms. If Allah does not permit, medicine would become ineffective. If Allah desires, medicine will have effect. If Allah wishes, fire will burn the paper.

Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back.[200]

For further details on this subject refer to the chapters of Polytheism and Despair in Greater Sins.

Man is helpless in creation

Affairs, which are related to the intentions of man; that is, if man wants it can happen and if he does not want they don't happen. Man's power is limited to that extent. Now this capability is also given by Allah. Even if he breaks a piece of bread he expends in it the strength given to him by Allah. If Allah takes away the strength, he will not even be able to move his tongue. He will not be able to even slightly move his finger. Though man produces offspring by the will of Allah, if he is told to create a single insect from nothing, he would not be able to do so. He cannot produce something from nothing and he is helpless in this regard.

And you do not please except that Allah please, the Lord of the worlds.[201]

Will of Allah

Therefore it is the responsibility of every Muslim that, whenever he decides or thinks of doing something, he should also keep in mind the wish and will of Allah. He should remember that though he would perform the task, it is Allah Who may allow this work to be performed or not.

One should say ‘If Allah wills’ (Insha Allah)

Therefore 'Insha Allah' (if Allah wills) should be said. That is if Allah wills I would be able to do this or that. The Holy Quran clearly states:

And do not say of anything: Surely I will do it tomorrow, unless Allah pleases…[202]

The moral conclusion is that, without Allah's will, man cannot do anything on his own.

With the expectations being broken

In Nahjul Balagha there is this famous sentence of Amirul Momineen (a.s.) that:

I recognize Allah because of intentions being broken, knots getting untied and courages being tattered (broken).

And in Ghurarul Hikam this is followed by:

And one who made his intention sincere for Allah, seeing his afflictions were dispelled I recognized Allah.

That is, failure of intentions is also one of the proofs to recognize Allah. Often it so happens, that a person intends to do or not to do something, but suddenly he changes his intention. There must surely be some or the other reason for the breaking of that aim and intention. It shows that there is a power, which is more powerful than man's intentions.

A proof to recognize Allah is the untying of knots or solution of problems. This only happens when Allah wills. Hardship and difficulty comes only when Allah permits. Difficulties and problems go away only when Allah commands.

Dua Faraj and release of Hasan Muthanna

We shall now relate a historical incident as an example:

Walid bin Abdul Malik bin Marwan wrote a letter to Salih bin Abdullah Al Murry the governor of Medina that, Imam Hasan Mujtaba's son, Hasan be brought out of prison to the Prophet's mosque and he should be lashed five hundred times. Salih brought out the noble man from the prison to the mosque and people assembled. Then he went to the pulpit, to read the order of Walid and then act upon it.

At that particular time Imam Ali bin Husain, Zainul Abideen entered the mosque. He went to Hasan Muthanna and said, “O cousin! Supplicate Allah with Dua Faraj!” He asked, “What supplication is that?” The Imam taught him the supplication, which is as follows: There is no God but Allah, Who is Forbearing, and Merciful. There is no God but Allah, Who is High and Great. Glory be to Allah the Lord of the Seven Heavens and the Lord of the Seven Earths and the Lord of the Great Throne. And all praise is to Allah the Lord of the worlds.

After teaching this supplication, the Imam went away. Hasan Muthanna began to repeat this supplication till Salih finished reading the letter. Then he descended the pulpit to execute Walid's order. Suddenly Salih said, “Hasan is innocent in my view and for the time being we should postpone executing the order. I would first contact the Caliph.”

Governor Salih wrote a letter to the Caliph in reply to which Walid wrote: “Release him from the jail.” Hence Salih freed Hasan Muthanna.[203]

Beyond the Will of Allah

Such incidents are numerous. Rather we all have seen many times that no matter how much we try, our intentions are not fulfilled while sometimes a problem is solved easily. Hence it should be understood by conviction that our heart and that of all the people is under the control of Allah. Allah says in Quran:

…and know that Allah intervenes between man and his heart, and that to Him you shall be gathered…[204]

If you could only understand!

If man gives a deep thought, he will know by conviction that Allah knows each and every aspect of his life. He is connected to Allah with each breath, and even his aims and intentions are connected to Him. Man cannot ever do anything on his own, without the help or will of Allah.

O men! You are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the Praised One.[205]

One who believes, having faith, knows that Allah has illumined his heart with effulgence. If he does some virtuous act, he receives help and guidance from Allah because of the purification of his soul. This is true for all the divine blessings. Therefore man should not become arrogant and proud. He should not be haughty. Rather he should remain fearful that by not being grateful that grace may be taken away. It should not happen, that some detestable attribute or hypocrisy is hidden in it. It should not happen that he performs some sinful or evil act.

It should not happen that Allah might leave him on his own i.e. Allah may not inspire him to do good and refrain from evil. He may take away his opportunity (Tawfeeq). It is a must for man to fear Allah and not to be disappointed from His grace as well. He should always show dependence and humility to Allah and know for sure, that if he does not leave his attachment with Allah, Allah will never deprive him.

Necessary to understand

Hence what is important is that man should feel that he is needful and dependent in the court of Allah in all destined matters as well as the optional acts, which are in his power. He should know that he is indeed a slave of Allah. He belongs to Allah and Allah is his Master. Allah cherishes him. Allah does his upbringing and Allah is his Sustainer and Provider. He is, in all conditions, in the control of Allah and all the goodness rests in the hand of Allah.

“From where is the 'good' my Lord? And we do not find it except from You.”[206]

Man cannot even purify himself till Allah does not give him true guidance.

Rather whomsoever Allah wishes, makes him pure.[207]

He may forgive us

If one is sincere in religion and fears that death can arrive at any moment, one should ensure that roots of polytheism and hypocrisy are not hidden in him. Polytheism and hypocrisy enter the heart more stealthily than the footfall of an ant on a stone in the darkness of the night. Man should understand the Oneness of Allah in detail. Supplications related by Ahlul Bayt, should not be neglected.

These supplications have treasures of divine recognition and rules of worship. One should always ask for ones needs from the Needless Lord.

Man should ask the Lord for divine help and guidance to get rid of the diseases of infidelity and hypocrisy. He should especially pray for the reappearance of Imam Mahdi (a.s.) and also ponder on the meanings of the supplications of Sahifa Kamila.

Dua Jaushan Kabir and Dua Arafah

Supplications beneficial for monotheism, on whose meaning man should continue to ponder, are among others the Dua Jaushan Kabir and the supplication that Imam Husain (a.s.) recited on the day of Arafah. These supplications, from the beginning to the end are about the monotheism of actions of Allah and with regard to norms of worship. We conclude this discussion in the name of the Chief of martyrs, Imam Husain (a.s.), who is the expression of Allah's enormous blessings. We hope that with their blessings, Allah would shower us with such blessings, that all our spiritual pollution is removed.

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