The Recognition of God Through His Revelation

In order to recognize Him, There is no way but thinking on the creation of the creatures, the Prophethood of the Prophets, and the revelation which is manifested in the Holy Quran and the Imamate of the infallible Ones (s).

Through thinking we could only conclude that there is one Creator. But through this tool we are not able to grasp what His Glorious Names are and what the aims for creation are and what duties man is supposed to carry out. In order to understand these issues we should resort to the Holy Quran, and the statements of the Prophet and the sacred Infallible Ones (s). This is the true meaning of the recognition of God through His guidance and this is what Imam Sajjad (s) refers to as بك عرفتك.

The initial revelation to our true self is done by God. And this guidance makes the human self ready to learn through man’s wisdom, senses and hearts. This is what is referred to in the sacred surah of Al-Shams [The Sun]:

وَنَفْسٍ وَمَا سَوَّاهَا فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا.

“And the soul and Him who made it perfect. Then He inspired it to understand what is right and wrong for it. 91:7-8”

The self gets its impetus from this revelation. This is merely God’s way to let us recognize Him. The end-point of this man’s movement is coming close to God and getting His satisfaction and attaining the paradise. Man has got to go through certain stages of ideology and arriving at the right morality and performing good deeds to arrive at this final objective in his perfection.

This is the only way open to man in perfecting and purifying his real self and getting himself free from the satanic blasphemy and dubiety. Anybody who assumes there is another way is just ignorant:

لَا إِلَهَ إِلَّا هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ.

“Far from His glory be what they set up with Him. 9:31”

Man is animal in action and potentially a human being. Man’s nature, due to the domination of the material factors and because of his bodily habits has been ignorant of his true nature and is dominated by his bodily wishes. Man is suffering from deviations in morality. In some individuals this domination is so great that they are heading for the world of beasts.

In this regard men are of diffent classes and layers.

Some individuals, whose hearts become influenced rather swiftly belong to the layer of God’s men.

And this is based on the following:

قَبِلَ مَن قَبِلَ لا لِعِلّةٍ، وَرَدَّ مَن رَدَّ لا لِعِلّةٍ.

“His acceptance or rejection is not based on any reason”

جّذبَةٌ مِنْ جَذَباتِ الحَقِّ يُوازي عَمَلَ الثَّقَلَينِ.

“One attraction of God’s attractions equals the two actions of jinns and human beings”

اللَّهُ وَلِيُّ الَّذِينَ آمَنُوا يُخْرِجُهُمْ مِنْ الظُّلُمَاتِ إِلَى النُّورِ.

“Allah is the guardian of those who believe. He brings them out of the darkness into the light. 2:257”

There is yet a second group who in contrast to the first group are absorbed by God with no trial. Because of God’s guidance the light of faith reflects from the very inner portion of these people. Although their outer nature is imprisoned in the world of materialism, from within they are addressed by their inner spiritual manifestations, believing in the following verse from the Holy Quran:

يَا صَاحِبَيِ السِّجْنِ أَأَرْبَابٌ مُتَفَرِّقُونَ خَيْرٌ أَمْ اللَّهُ الْوَاحِدُ الْقَهَّارُ.

“O my two mates of the prison! Are sundry lord better or Allah the One, the Supreme? 12:39”

Thus, these kind of people awaken from sleep because of the revelation that they receive from inside themselves and will become ashamed of having wasted their time, saying:

يَا حَسْرَتَا عَلَى مَا فَرَّطْتُ فِي جَنْبِ اللَّهِ.

[Lest a soul should say]: “O woe to me! For what I fell short of my duty to Allah. 39:56”

These awakened people will realize that there are three important issues facing them and losing any one of them means a great loss indeed:

Firstly, they should endeavor to start to move from where they are and leave their temoral bodily enjoyments and through their obedience of the commandments of the Holy Quran, try not to waste their precious time.

Secondly, they should discipline their true selves in such a way as to adopt themselves to the divine ethics. This stage belongs to having faith.

The third stage belongs to one’s benevolence since at this stage they are ready to grasp the genuine monotheism.

We should know that benevolence has got different facets. This is because the true self after being warned by the inner invocation, passes through the world of beasts and then enters the world of divinity. Thus, the book of genesis, like the book of religion, has got seven portions.

لأنَّ لِلنَفسِ مِن حَيثُ قُوَّتِها العامِلّةِ في ضَبْطِ الاُمور الدُّنياويَّةِ بَطناً اوّلا، وَلِسانُهُ: يَعْلَمُونَ ظَاهِرًا مِنْ الْحَيَاةِ الدُّنْيَا. وَطَلبُ صاحِبِهِ: رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلَاقٍ. وَلِلنَفسِ مِن حَيثُ عُبُورِها إلى طَلَبِ الاُمورِ الاُخروية مِن جِهَةِ قُوَّتِها العاقِلَةِ المُنَوَّرَةِ بِنُورِ الشَّرعِ بَطْناً ثانياً:

This is because the true self has capacity to record the worldly affairs and it conforms to what Allah has said: They know the outward of this world’s life.(30:7) But there are some people who say: “Our Lord! Give us in the world, and they shall have no resting place. 2:200” And the true self in its pursuit of the affairs in the hereafter which stems from the light of religion has got a second portion.

This stage belongs to the common Moslems and believers. Sadreddin Rumi recognizes this stage as the first stage of the benevolence. He believes:

الإحْسانُ فِعْلُ ما يَنْبَغي لما يَنْبَغي كما ينبَغي.

“Benevolence is an appropriate action for the appropriate ones with an appropriate manner.”

Rumi has included the wills and advice in the benevolence and says:

فاعْبُدْ رَبَّكَ كَانّكَ تَراهُ.

“Worship God as though you could see Him.” According to him this is the middle stage of benevolence.

And the following statements from Imam Ali (s) belong to this stage:

لَو كُشِفَ الغِطاءُ ما ازدَدْتُ يَقيناً.

“If the curtains are raised my conviction will increase”

وَلَمْ أعْبُد رَبَاً لَم أرَهُ.

“I would not worship the God whom I have not seen.”

وَجُعِلَتْ قُرَّهُ عَيني في الصّلاةِ.

“The light in my sight is based on the prayer”

وَالآنَ قِيامَتي قائِمٌ.

“Now my Doomsday has started”

وكُنْتُ سَمْعَهُ وَبَصَرَهُ.

“I will be His ears and eyes.”

When we look at the creation, we will conclude that the very base of the construction of this world is carefully established. Every bit of creation rests on its appropriate position.

The world is like a book which is edited by a knowledgeable writer. Every sentence, discourse, chapter includes a series of meanings. The order in which these elements are arranged indicates a specific objective.

Every body could read the sentences of the book of creation to a certain degree and find out a range of meanings out of it and realize the objectives and aims behind its creation. Ever body can vividly understand the wise and thoughtful Will behind the creation. Of course, anybody who has a vast knowledge of natural sciences would be more capable of grasping the objectives behind the establishment of this rule-governed system.

The Holy Quran, with a unique persuation, guides people to study the book of creation and the structure of the creatures.

The recognition of God should be based on logical bases and not merely on imitation. Man in his attempt to recognize God could drag the ring of monotheism out of the ocean of logic to ornament his hand of faith only when he dresses the recognition of God with the garment of reasoning and gets his conviction through wisdom and bases his conviction on valid and logical reasoning so that the satanic persuation could not weaken the very bases of his faith.

Isalam condemns imitation in carrying out all its commandments, especially in the acceptance of the principle of monotheism. A true believer should accept the fundamental principles of Islam on the basis of wise reasoning. The following verses of the Holy Quran all refer to this issue:

ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ ...

“Call to the way of your lord with wisdom…16:125”

وَمِنْ النَّاسِ مَنْ يُجَادِلُ فِي اللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَابٍ مُنِيرٍ.

“And among men there is he who disputes about Allah without knowledge and without guidance and without an illuminating book. 22:8”

Those who judge on monotheism without any proper knowledge and logic are severely reproached since science and knowledge is based on reasoning and because the logic of God’s book rests on reasoning, as well.

The Holy Quran reproaches blind imitation and blames those who have accepted the religion of their ancestors without knowledge and valid reasoning.

On the acceptance of the facts on the basis of wisdom and reasoning there are a lot of news and statements in the precious books of Shiite such as Kafi, Man la yahzar, Touhed, and Behar.

The great philosopher, Avecina says:

مَنْ قالَ أو سَمِعَ بِغَير دَليلٍ فَلْيُخْرَج عَنْ رِبْقَةِ الإنسانيّةِ.

“Anybody who says anything or accepts anything without sound reasoning should be excluded from humanity.”

Any construction which is based on a shaky foundation will fall apart and will easily get destroyed.

It would be impossible to build a twenty-story building over clay pillars. Obviously such a building should be based on strong columns.

Our beliefs, especially in religion and religious laws should be based so strongly over logical foundations that the satanic temptations would not be able to penetrate into them.

A faith which has its roots in our wisdom and Divine truth may not be shaken with the storms of doubts and suspicions.

This profound truth and this universal law is dominant over our individual and social affairs. This fact is significant not only in basic sciences but also in the act of God recognition. The issue of monotheism, which is the most significant topic in our personal and social life, makes us ready for the Doomsday and promises a bright future. Such a science can not be childish and could not be based on foolish imitation. This fact is clearly dealt with in the sacred verses of the Holy Quran and in narrations and religious news.

In the statements of our religious leaders, for instance, in the sermons of Nahjolbalaqa and in Touhid Mofazzal and in some invocations and within some of the reasoning’s of the Infallible ones (s), special attention and stress is focused on Monotheism together with reasoning and recourse to the natural sciences.

Naturally, this is the best way to let common people recognize God. Let us see how the very construction of the creatures lead us towards the omnipotent God.

The answer is clear: In the same way, the very creation of a piece of work leads us to believer in its creator, the features of that work, too, to a large extent, reveals the features of the creator.

Let us give you an example. We human individuals are not directly aware of one another’s inner thoughts and morals and mental characteristics. I can not be aware of your decisions and ethical features; neither can you recognize my inner side. However, to a large degree we recognize one another.

We scientifically believe in a certain person and accept him as a scholar. because we have seen some oral and written works of him. We recognize one as a jurisprudent, another as a philosopher, another as a mathematician and still a fourth one as a literary man. Why? Because from the first one we have heard jurisprudent discussions, from the second one we have heard philosophical debates, from the third one we have heard mathematical issues and from the fourth one we have heard literary discussions.

Because of the common features which should exist between the Creator and the created, it would be impossible to hear knowledge from an ignorant person, or philosophical discussions from a jurisprudent, or from a philosopher discussions on jurisprudence or mathematics.

For instance, anybody who has read Jawaher knows that its writer should be a great jurisprudent, even if he has not seen him. The very nature of the book indicates the greatness of the jurisprudent.

Somebdoy might say: The certainty that we have regarding these issues does not necessarily mean that there is not probability of error. Rather, it means that the probability of error is so small that no wise person would consider it. The probability of error to occur is accidental. For instance, regarding the book called Jawaher, we are certain that its writer must be a great jurisprudent. But this does not mean that there is no probability that he might not have been a jurisprudent and the work might have been published all by chance. No the probability exists that the writer of Jawaher might not have been a jurisrudent and that his writing are arranged by chance. But this probability is so weak as to be negligible. Thus, we will say: we are certain that the writer of this book must have been a great jurisprudent, with no doubt. The probability in this regard is not calculated with fractions such as one hundredth, one thousandth, or one millionth, etc. Rather, it is the fraction of a number which is beyond our imagination. For instance, we could imagine a digit one plus zeros from here to the moon.

Thus, we may add: this amount of probability which is not countable is acceptable.

For instance, we may assume that Saadi was not a genius even if we see so many of his literary works; we may also assume that he, by chance, was able to produce these literary works. In the same way, we might assume Ave Sina was not an expert in philosophy or in medicine. And his works might have been produced by chance.

Although the existence of such assumptions can not be denied, we have no doubt that Saadi was a genius in literature and Ave Sina was an expert in the philosophical and medical domain. Those who have led men to recognize God through the studying of the book of creation want these men to be sure of the Creator’s wisdom as they can be sure of the positions of Saadi, Ave Sina and the writer of Jawaher after they have read the works of these scholars.

Corsi Morrison on page nine of his book Called “the secret of Man’s creation” writes: take ten coins, marking them from one to ten and put them in your pocket. Then try to take them out in accordance with their numbers from One to ten. Take one coin but put it back in your pocket prior to taking the second coin. Thus the probability to receive number one is one out of ten. The probability of getting one and two together will be one out of a hundred. The probability of getting one, two, three consecutively is one out of a thousand. The probability to get one, two, three and four consecutively would be one in ten thousand. Thus, the probability to get much more numbers consecutively would become gradually smaller. Finally, the probability of getting from one to ten consecutively could be one in ten milliard.

For the life to start on the earth, there are so many conditions and factors involved that from the mathematical perspective it would be impossible for these conditions to have been produced by mere chance. Thus, we have to imagine that there is a thinking agent in this world which has planned life to occur. If we accept this undeniable fact, we should as well believe that there should be a clear intention behind these mathematical and delicate operations.

Another wonder in the world is the world of living things which can not be explained through chance factors.

From the onset of life, male and female were produced to guarantee the continuation of life.

The reproductive organs, both in plants and animals, both in male and female, are so complicated and amazing that no body could think their creation was with no act of pre-determination.

When we study the plant and animal limbs and organs, we will be so entirely amazed that even a study of ten books could not absorb our attention so deeply. This observation will lead us to confess to the might and power of an immense Being.

The wonders of creation are not counable. In every corner of creation we will observe indications of Determination, Will God’s intention.[1]

The present bulk of works on the recognition of God, the huge amount of philosophy regarding God’s recognition, the great number of poems and Gnostic discussions concerning God, the great amount of persuit of God all are the result of the same revelation to which the Holy Quran refers and the consequence of the same heed which Imam Sajjad(s) refers to.

This revelation has caused the shcholars to delve into scientific researches of great magnitude and has made artists such as Saadi, Hafiz, Babatahir and Jalaleddin to create those magnificent pieces of art.

This revelation has led thousands of scholars towards Gnostics and has given thousands of precious books to the human treasure of knowledge. It is this revelation which has aroused a willing in people to recognize Allah and has led them toward the loved One (i.e. Allah).

And in this process, the Holy Quran, Nobovvat and Imamate have associated with the revelation to enrich the tree of faith and to save it from any deterioration and to open up more ways for the improvement of man and to open all the doors of knowledge to the believers.

Now, let us refer to some of the products of this revelation:

Basically, each plant is composed of very tiny particles called cells or plant cells. These cells are of different shapes: some are oval, or global or six-sided. Some are spindling and some are cylindrical. Each one has got the following three portions, each of which has got an amazing structure.

1) Protoplasm: This is the living matter whose mysteries are not revealed to man yet. We do not know how it operates. What we are aware of is that it includes elements such as carbon, hydrogen, nitrogen, oxygen, phosphorus, sulfur, Iron and sodium, and the like, plus water to a large degree.

2) The Nucleus: It also consists of different elements and portions. There are numerous strings in it which contain chromosomes. These latter are of crucial significance, however.

3) Membranes or the outer layer. This portion also consists of two different parts: First, the outer part which is shiny and hard and contains tiny chanels through which water and other elements are absorbed; the second part, while being quite delicate, plays an important role in the protection of the cell.

The structure of the leaves

Leaves vary in shapes a great deal. Their shape is determined in accordance with the tree and the soil structure. The leaves of the desert plants, which do not benefit from sufficient water, are thick and thorny which, would not let the internal humidity evaporate. But the leaves of the trees on the riversides are wide and thin in which evaporation easily takes place. The underground leaves as well as the floating leaves have different shapes and structures adapted to their environment. The cross section of a leaf under a microscope will show the following parts:

1) the bark or the outer skin which is tough and usually un-penetrtable, protecting the underlying layers. This part lacks chlorophile;

2) The tissues which contain chlorphile and are made of long prism-shaped cells containg chlorophile all over. These tissues absorb (Co2) in the sunlight decomposing it into oxygen and cadbon and reserving the carbon and expelling the oxygen. This function is useful in two ways: making the plant growth possible and purifying the environment.

3) The wood vessels, i.e., the special pipes in which the raw plant juice flows;

4) The carrying vessels through which the transformed juice reaches the plant cell. This transformation of the raw plant juice takes place through the activity of the chlorophile, and is used to feed the cells.

5) The chlorphiled hypodermis in which there is less chlorophile than the upper parts. That is why the color of the two sides of a leaf differs so greatly.

6) The indo-derm of the leaf which is similar to the outer skin or bark.

7) The tiny pores which exist in the indo-derm which make transpiration possible.

One of the most amazing functions of the leaves is respiration. They, like men and animal, absorb the oxygen of the air, making its (Co2) free. This is not to be mistaken with carbon-absorption. Like water animals which make use of the soluble oxygen, the water plants, too, get their required oxygen from the water.

The plant respiration depends on the light, heat, humidity and the type of the plant. This is a proven fact by the researchers.

The Structure of the flowers

The structure of floweres is even more complicated and amazing than that of the leaves. A flower consists of four major parts:

1) The flower cup: It is covered with green leaves whose function it is to cover the surface of the blossoms and to protect the flower leaves and the corolla.

2) The corolla: These are the principal flower leaves which are of different colors. The high heed and delicacy in the coloring of these flower leaves make us wonder and admire the creator.

3) The Navel of the flower: Inside each flower there are stamens which are collectively known as the nave. The number of these stamens are different in each flower.

Above these stamens there are some tiny and yellow swollen parts. Each part consists of a tiny bag which includes four holes which house the pollen.

The pollens are tiny, microscopic structures which act like the sperm of the male animals. After the action of fertilization between the pollens and the female organs, the plant seeds are produced. The pollens by themselves have intricate structure inside. Each one contains protoplasm, fat materials, sugar, starch and nitrogen. Each pollen consists of two nucli, one bigger than the other one. The bigger one is called the growth nucleus and the smaller one is named the generative nucleus.

4) The pistil: This part rests on the flower axis above which there is a swollen part called nosegay. The surface of pistil is covered with a sticky material. This last part protects the male seeds and helps them grow.

Below the pistil there is a protruded section called the ovary which contains tiny ovules which stick to the walls of the ovary though their tail stalks. These latter absorb the required water and material. The ovules, too, have amazing structures by themselves.

The dissemination and fertilization of the plants

When the pollen bags burst open and the pollens rested on the female nosegay, they grow rapidly. In order for the pollen to reach the female nosegay there are different approaches which make any observer amazed. One way is for the insects to do this job without them being aware what they are performing. Due to the special color and smell and the sugary substance of the flowers, the insects move towards them, sitting on them, carrying the pollens with their wooly feet from one place to another. This action is especially significant in flowers which have the male and female fertilization organs on two separate poles.

As we have already said, when the pollens rest on the nosegay, they start growing. The bigger nucleus which is the same as the nourishing uncleus starts to grow and moves toward the ovary and when it comes close enough to it, it vanishes altogether. But the smaller nucleus passes through the narrow pipe and enters the ovary and mingles with the sperms and the marriage of these two takes place at a dark location. In this way, fertilization occurs and the zygote is produced.

Now I ask for your genuine judgement: Isn’t the structure of a flower or its leaves or a microscopic cell more delicate and complicated than that of a picture frame or a watch which you can see but you become aware of its intelligent and wise builder? Is there any wise man who may attribute these strange structures and differing functions to mere and pure chance?

Suppose there were nothing in this world except a small branch of a tree. Doesn’t the amazing structure of this tree-branch lead us to an intelligent, knowledgeable, all-knowing, supernatural power who has created it?

The secrets hidden in the plant world are so great in number as to be impossible for a man to recognize in his life-time. There are some scholars, however, who have revealed some portions of these secrets. Some examples will demonstrate these researches:

1) The art hidden in the plant roots: the hairy fibres absorb the requird water and material for the different limbs and branches of a plant. They lead these materials to the stem and upper branches in contradiction to the gravity which leads every-thing towards the center of the earth. The distance for the passage of material from the roots upto the highest branch might sometimes be more than forty meters. How does this happen?

2) Transplantation of branches: Another mystery of the plant world is the act of grafting two different sorts of fruit trees. In this way, through grafting apple with pear, for instance, we could produce two different kinds of fruits on a single tree. The laboratory implanted in the tree is marvelous, indeed.

3) The correction of the defects: Another pecularity of the trees is the correction of the defects. If a branch of certain trees is separated from the tree and is planted in the ground, it will grow as a complete tree with strong roots. The roots, by the way, are so strong that they will remove any obstacle from their way. Sometimes this movement takes place peacefully by the change in the direction of the root. But sometimes the root will act out belligerently and will destroy the building or even huge rocks on their way.

4) The sensitive plants: The branches of some plants are sensitive and feel the environmental factors as the animals do. This feeling is so great that they will contract themselves if you come close to them.

5) The meat-eating plants: The branches of these trees are like the hunter’s traps.

The way these trees act is to throw their branches over and around anybody who is trapped by them. Under such circumstances there is no escape for the trapped one. After a while a poisnous juice is poured on the trapped one. It makes the trapped one digestible for the tree.

John Glen, The astronaut, confesses to the existence of an intelligent Being governing over the creation:

Upon his return to the earth, this well-known astronaut wrote an article which was published in the United States. He writes:

“I can not open my eyes without wondering and being puzzled at the beauties of the world.

A glimpse at the world will reveal the fact that there is an active Agent which controls the affairs in this world. When I was being selected for this space journey, I was given a hand-book containing all sorts of issues concerning space. Two chapters of this article influenced me greatly.

In order to understand them, we should know what a light year is. Light travels 300,000 kilometers a second. This means each second light could travel seven times round the earth. Now let us suppose a piece of light has traveled straight for one year. The distance traveled by this piece of light is called a light year. This distance is 9,500,000,000,000 kilometers.

Now let us see what this article says about the greatness of the world. The diameter of the galaxy is nearly 10,000 light year. Our sun, which is a very small star compared with other stars, is 30,000 light-year away from the center of the galaxy.

Thus, it would be impossible to imagine the immense dimensions of the distances in the distances in the solar system alone.

What we have said so far concerns the huge world around us. Now. Let us return to the micro-world of the atom.

Atoms are similar to the solar system in that they have complicated internal structures. Electrons rotate around the nucleus in each atom in accordance with a pre-determined order.

What I wish to convey to my readers is that order reigns over every thing in this world. This rule applies not only to the atoms but also to the immense aspects of creation, i.e., the galaxies which are away from us thousands of light-years.

Could we ever claim that this is mere accident? Did a molten mass of materials start spontaneously to rotate around some other celestial body. I strongly doubt it. Every movement in this world is established in accordance with a specific plan.

The huge world of stars all convince me that there is a Creator. There should be a force to keep these rotating bodies on their orbits.

Now we should accept the fact that it would be impossible to measure God with scientific scales. Nor could we reach the spiritual forces through our senses. These forces are not perceptible. But aren’t there other intangible forces which we accept without feeling them?

An air-plane might have the strongest engines and be equipped with the most delicate machines. It would not, however, be able to work without an un-felt impetus. In order to work properly, a plane should be guided and led. But what is its leader? It is the compass, for sure. But the force which operates the compass is beyond our imagination. It can never be seen, touched, and tasted. But we are aware that this force exists because we perceive it.

Next to the pilot, we will observe an apparatus which navigates the plane. We are sure that the force which runs the hands of the compass is always at work. When we travel, we owe our safety to the proper function of this mechanism. We are certain that its proper function will let us arrive at our destination.

So are the religious and spiritual forces. Let us put ourselves at their disposal to avoid going astray and to ensure arriving at prosperity. Although our senses will not feel them, their effects are felt in our life. Then why should we doubt their existence?[2]

So this is the truth behind revelation and what Imam Zainol Abedin (s) meant in the sentence discussed above.

Faith in God has numerous effects in man’s individual, social, family, political, economic and even physical status. This is valid to the extent that the researchers start their research with the following sentence. Faith in God not only keeps man’s integrity, but it safeguards his physical and mental health, as well.[3]

This much attention towards the recognition of God is the result of revelation. This revelation leads man towards truth and the Prophet and the Infallible ones (s), and the sciences. The safety of our thoughts, souls, physiques, society and families is the result of this very revelation. Regarding this, let us note the following:

يَا أَيُّهَا الَّذِينَ آمَنُوا هَلْ أَدُلُّكُمْ عَلَى تِجَارَةٍ تُنجِيكُمْ مِنْ عَذَابٍ أَلِيمٍ تُؤْمِنُونَ بِاللَّهِ وَرَسُولِهِ وَتُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِكُمْ وَأَنفُسِكُمْ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنتُمْ تَعْلَمُونَ.

“O you who believe! Shall I lead you to a merchandise which may deliver you from a painful chastisement? You shall believe in Allah and His Apostle, and struggle hard in Allah’s way with your property and your lives; that is better for you, did you but know! 61:10-11”

Naturally, human body, like his soul, becomes inflicted with the disasters of everyday life. And these diseases, either through the entry of microbes into one’s body, or through accidents or aging, will make life miserable for man.

The medical sciences and psychology teach us that the psychosomatic diseases are prevalent in the world today. These diseases may attack man because of his mental disturbances. The microbe-caused diseases could not have any effect over anybody who is mentally stable. Conversely, a man who suffers from mental disturbances will be ready to come under the attack of microbes.

The Holy Quran, fifteen centuries ago, made this issue completely clear. The Holy Quran bases one’s mental and bodily health over true faith and has ordered us to follow the right path of faith if we wish to be away from physical and mental disturbances.

The Holy Quran considers the faith in God extremely significant and has ordered man to have complete faith in the sacred Being of God.

For anybody who believes in God and in the Resurrection and for the one who ascribes everything to God there is no difference (for him) between bad and good: anything which comes from Allah is good and acceptable.

Remember the sentence usually written over the doors of our great grand fathers’ houses:

أُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ.

“I entrust my affair to Allah, Surely Allah sees the servants. 40:44”

Our grandfathers used to observe this expression each day and they ascribed everything to Allah only.

They truly believed that they should ask God for His assistance. Thus, they welcomed anything which they received from Him: they used to fight the nature with the weapon of faith; thus, they were content with what they were given and they never developed any mental diseases.

In contrast, people who do not have strong faith, plan all day with no result whatsoever. What they get is worry and insecurity. All the defects which attack us, such as psycho-somatic disturbances like ulcers, blood pressure, and heart attacks, result from lack of faith. Or else, a believer is certain that pain or gain is given by God; there fore, in the face of hardships, he will not give up; he will never complain and does not go to extremes in his emotions. He acts as the Holy Quran wants him to act:

لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ.

“So that you may not grieve for what has escaped you, not to be exultant at what He has given you. 57:23”

This is evident. If a man knows the content of this holy verse, he will never indulge in arrogance or pride when he has a social position or when he is at the peak of youth; he will never hurt others, either, Nor will he become disturbed mentally when his social stats is denied.

Nowadays, some people are after social positions and functions. They, however, forget people and ignore them altogether.

The Holy Quran teaches us that the worldly pains or joys are transient. A wise man will never become overjoyed or exultant when he is affluent; neither does he become depressed when he is poor economically. A genuine believer knows that what he gets from Allah is in his benefit both mentally and physically. Therefore, he will face the problems bravely.

Thus, if man appreciates Godly revelations, he will both become aware of worldly affairs and will possess mental welfare. Regarding this, the Holy Quran states:

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ.

“Those who believe and whose hearts are set at rest by the remembrance of Allah; now surely by Allah’s remembrance are the hearts set at rest. 13:28”

The misery and mental difficulties of some people at the present century is due to their lack of firm beliefs in religion.

In order for man to enjoy mental security and calmness, he should involve every cell of his body in the act of invocation and supplication, praying Allah.

Revelation shows us how to thank God

Upon looking at the affluence and riches available to us, we have to thank God for what He has given us.

Revelation teaches us where to look for assets, how to use them and who has given them to us.

فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا.

“Then He inspired it to understand what is right and wrong for it. 91:8”

If you follow the inspiration of your heart you will gain another inspiration which is revelation and which is dealt with in the Holy Quran. In that Holy Book, you will get the assurance that thanking God for His affluence is compulsory. The Holy Quran has guided us in this path:

فَاذْكُرُونِي أَذْكُرْكُمْ وَاشْكُرُوا لِي وَلَا تَكْفُرُونِ.

“Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me. 2:152”

يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُوا لِلَّهِ إِنْ كُنتُمْ إِيَّاهُ تَعْبُدُونَ.

“O you who believe! Eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve. 2:172”

وَرَزَقَكُمْ مِنْ الطَّيِّبَاتِ لَعَلَّكُمْ تَشْكُرُونَ.

“And (He) gave you of the good things that you may give thanks. 8:26”

وَاللَّهُ أَخْرَجَكُمْ مِنْ بُطُونِ أُمَّهَاتِكُمْ لَا تَعْلَمُونَ شَيْئًا وَجَعَلَ لَكُمْ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ.

“And Allah has brought you forth from the wombs of your mother-you did not know anything-and He gave you hearing and sight and hearts that you may give thanks. 16:78”

Upon having declared that thanking God and appreciating Him for his affluence is compulsory, God says that uttering this appreciation is to man’s benefit:

وَمَنْ يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ حَمِيدٌ.

“And whoever is grateful, he is only grateful for his own soul; and whoever is ungrateful, then Allah is Self-sufficient, Praised. 31:12”

The Holy Quran considers the grateful believers as a distinct group. However the number of such people, according to the Holy Quran, is Low.

اعْمَلُوا آلَ دَاوُودَ شُكْرًا وَقَلِيلٌ مِنْ عِبَادِي الشَّكُورُ.

“Give thanks, O Family of Dawood! And very few of My servants are grateful. 34:13”

وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا وَسَنَجْزِي الشَّاكِرِينَ.

“And whoever desires the reward of the hereafter I shall give him of it; and I will reward the grateful. 3:135”

3) Opening the doors of science and knowledge towards Divinity:

The holy word rabb (God) literally means “Owner” and “instructor”. In the whole world there is no real owner, nor a genuine progressive instructor except the Almighty God.

The word “rabb” is frequently used in the Holy Quran and in invocations and supplications and other books on the Islamic knowledge. If any body is absorbed by this word he is neither an aggressor, nor is he inflicted by aggression. He will not be deceived by the alien cultures, either.

The comprehension of the term divinity is effective in freeing man from the satanic webs of evil-doings and desires.

An understanding of this holy term educates man to the degree that he will become the source of generocity, honor, knowledge, conscience, and manhood. In the words of the Holy Quran, this word will create an honorable tree.

Iqbal (The Pakestani Gnostic), based on the Holy Quran, considers as the most educated man any man who is connected with God. He says this kind of education consists of three stages: (1) obedience; (2) self-control; and (3) being God’s envoy on the earth.

Obeying God in all aspects of life and showing obedience towards prophets and the Infallible ones(s) is necessary. Then we should keep this obedience unaffected by the evils; and finally we should reach the position of being God’s envoy on the earth.

The door which God opened to us to recognize His Divinity is the door of Nobovvat (Prophethood) and Imamate [belief in Imams (s)]. Imam Ali(s) says in the first sermon of Nahjolbalaqa:

وَاصْطَفى سُبْحانَهُ مِنْ وِلْدِهِ أنْبياءَ، أخَذَ على الوَحي مِيثاقَهُمْ، وَعَلى تَبْليغِ الرّسالَةِ أمانَتَهُمْ.

“The Almighty God selected some of the off springs of His Prophets and through revelation He appointed them to propagate the ideas of the Prophethood, and trustworthiness.”

The covenant for the propagation of the ideas of the Prophethood is the greatest covenant ever.

Naturally there should be a spirit void of any whims and wishes to receive revelation. Any internal fault would darken the revelation.

A Prophet should base his private life on ghe revelation. Being a usual human being, he has the task to act as an intermediary between God and people.

The most difficult part of a Prophet’s life, however, is to stay away from any sign of self-interest.

Imam Ali(s) adds to what we heard from him above:

“God appointed some Prophets out of the nations to help people act in accordance with the innate covenant which they have with their God. The Prophets will remind people of the God’s forgotten assets given them. The Prophets are supposed to lead people towards faith through sound reasoning and to excite and enrich people’s hidden intellects. They are also supposed to reveal to people God’s signs of grandeur: such as the lofty skies over them and the earth cradle under their feet and the necessary sustenance.”

The function of Prophethood is explained in the following verses of the Holy Quran:

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنْ الْمُنكَرِ وَيُحِلُّ لَهُمْ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمْ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنزِلَ مَعَهُ أُوْلَئِكَ هُمْ الْمُفْلِحُونَ.

“Those who follow the Apostle-Prophet, the Ummi, whom they find written down with them in the Tavrat and the Injeel (The Old Testament and the New Testament) who enjoins them good and forbids them evil, and makes lawful to them impure things, and removes from them their burden and the shackles which were upon them; so as for those who believe in him and honor him and help him, and follow the light which has been sent down with him, these it is that are the successful. 7:157”

These holy verses emphasize the following issues:

1) man’s uprise against injustice;

2) showing the Divine signs;

3) the teaching of the Holy Quran which embodies human life and existence;

4) the teaching of wisdom to man;

5) Enjoining the good and forbidding the evils;

6) Removing the obstacles which make hindrances on the man’s progress;

7) And Light in life which makes man to improve:

In the words of the leader of the pious ones, we shall read:

1) To excite men to carry out the contract which they have with their God;

2) To remind men of the God-given assets;

3) Conveying the Islamic teaching through sound reasoning;

4) Enriching man’s wisdom;

5) Showing the God’s signs in the lofty skies over the head on man and the earth cradle under his feet.

6) Showing people how God’s signs will help them when their strength does not exist any longer;

7) Educating people how to behave moderately and how to distinguish between right and wrong.

These are among the Divine revelation on the earth which are explicitly stated in the Holy Quran. Imam Ali’s statements in Nahjolbalaqa and his behaviors and manners showed these principles in action.

The great Prophet of Islam has said on the issues of Imamate and Velayat, which are revealed to him by God:

إنَّ اللهَ خَلَقَني وَعَليّاً مِنْ شَجَرَةٍ أنا أصلُها، وَعَليٌ فَرعُها، وَالحَسَنُ وَالحُسَينُ ثَمَرَتُها، وَالشِيعَةُ وَرَقُها، فَهَل يَخْرُحُ مِنَ الطَيِّبِ إلاّ الطَيِّبُ؟ وَأنا مَدينَةُ العِلمِ وَعَليٌّ بابُها، فَمَن أرادَ المَدينَةَ فَليَاتِها مِن بابِها.

وَفي لَفظِ حُذيفةَ عَن عَليٍّA: أنا مَدينَةُ العِلمِ وَعَليٌّ بابُها، وَلا تُؤتَى البُيُوتُ إلا مِن أبوابِها.

وَفي لَفْظِ: أنا مَدينةُ العِلمِ وَأنْتَ بابُها، كّذَبَ مَن زَعَمَ أنَّهُ يَدْخُلُ المَدينَةَ بِغَيرِ الباب. قالَ اللهُ عَزَّوَجَلَّ: وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَا.

Allameh Amini reports the above narrations in his book Alqadir from 143 scholars of sunni sect. He also reports 21 scholars who have confirmed the authenticity of these reports. The Great Prophet (s) has said:

“Imam Ali (s) and I are of the same tree: I am the root, Imam Ali (s) is my trunk, Imam Hassan and Imam Hossein are our fruits and the Shiite are our leaves. Does the clean one produce anything but clean?”

“I am the city of knowledge and Imam Ali (s) is the entrance to that city. Anybody who wishes to enter this city should pass through this gate.”[4]

The variations to this narration are the following:

1- أنا مَدينَةُ العِلمِ وَعَليٌّ بابُها، فَمَن أرادَ البَيْتَ فَليَأتِ البابَ.

2- أنا مَدينَةُ العِلمِ وَعَليٌّ بابُها، فَمَن أرادَ العِلمَ فَليَأتِ البابَ.

3- أنا دارُ الحِكْمَةِ وَعَليٌّ بابُها.

4- أنا دارُ العِلمِ وَعَليٌّ بابُها.

5- أنا ميزانُ العِلمِ وَعَليٌّ كَفَّتاهُ.

6- أنا مِيزانُ الحِكمَةِ وَعليٌّ لِسانُهُ.

7- أنا المَدينةُ وَأنْتَ البابُ، وَلا يُؤتَى المَدينَةُ إلا مِنْ بابِها.

8- عَليٌّ أخي وَمِنّي وَأنا مِن عَليٍّ فَهُوَ بابُ عِلمي وَوَصِيِّي.

9- عَليٌّ بابُ عِلمي وُمُبَيِّنٌ لامَّتي ما اُرسِلتُ بِه مِن بَعْدي.

10- أنْتَ بابُ عِلْمي.

It is evident for the Moslem nation that the Prophet’s knowledge was transferred to the sacred being of Imam Ali (s). In return, Imam Ali’s knowledge was transferred to his offspring from Imam Hassan (s) to Imam Mahdi (s). In order to recognize God, the Ommat has to refer to the Infallible Ones (s), For knowledge contained, for instance, in Nahjolbalaqa, Sahifeh Sajjadieh, Kafi, Wafi, Tahzib, Istebsar, Man la Yahzar, Wasa’el and Shafi.

4. Leading people towards sincerity in Monotheism:

All praise is due to Allah who attracted our attentions towards sincerity in our prayers and faith through the verses of the Holy Quran and the knowledge handed down to us from the Great Prophet (s) and the Infallible Ones (s).

فَاعْبُدْ اللَّهَ مُخْلِصًا لَهُ الدِّينَ أَلَا لِلَّهِ الدِّينُ الْخَالِصُ ...

“Therefore serve Allah, being sincere to Him in obedience; Now, surely, sincere obedience is due to Allah alone. 39:2-3”

إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُوْلَئِكَ مَعَ الْمُؤْمِنِينَ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا.

“Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah; these are with the believers and Allah will grant the believers a mighty reward. 4:146”

قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَهُ الدِّينَ.

“Say: I am commanded that I should serve Allah, being sincere to Him in obedience. 39:11”

قُلْ اللَّهَ أَعْبُدُ مُخْلِصًا لَهُ دِينِي.

“Say: Allah it is Whom I serve, being sincere to Him in my obedience. 39:14”

وَلَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ مُخْلِصُونَ.

“And we shall have our deeds and you shall have your deeds, and we are sincere to Him. 2:139”

فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ.

“Therefore call upon Allah, being sincere to Him in obedience, though the unbelievers are averse. 40:14”

هُوَ الْحَيُّ لَا إِلَهَ إِلَّا هُوَ فَادْعُوهُ مُخْلِصِينَ لَهُ الدِّينَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.

“He is the living, there is no god but He, therefore call on Him, being sincere to Him in obedience. All praise is due to Allah, the lord of the worlds. 40:65”

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ وَذَلِكَ دِينُ الْقَيِّمَةِ.

“And they were not enjoined anything except that they should serve Allah, being sincere to Him in obedience, upright and keep up prayer and pay the poor-rate, and that is the right religion. 98:5”

في مَواعِظِ النَّبيِّ لابنِ مَسْعُودٍ: يا ابنَ مَسْعُودٍ إذا عَمِلْتَ عَمَلاً فَاعْمَل للِهِ خالِصاً لأنَّهُ لا يَقبلُ مِن عِبادِهِ إلا ما كان خالصاً.

Among the advice given to Ibn Mas’ud by the Great Prophet (s) is the following: “O son of Mas’ud; if you wish to do any deed for Allah, do it clearly and be sincere; no impure action is accepted by Allah.”[5]

قالَ عليٌّD: طوبى لِمَن أخْلَصَ لِلّهِ عَمَلَهُ وحُبَّهُ وبُغْضَهُ وَأخْذَهُ وَتَركَهُ وَكلامَهُ وصَمَّهُ وِفِعْلَهُ وَقَولَهُ.

Imam Ali (s) has stated: How lucky is the person whose action, friendship, enmity, giving and taking, speech and silence and his promise are pure and sincere for God.[6]

قال الصّادِقُD: إنَّ رَبَّكُم لَرَحيمٌ يَشْكُرُ القَليلَ، إنَّ العَبْدَ لَيُصلّي الرَّكْعَتَينِ يُريدُ بِها وَجْهَ اللهِ فَيُدْخِلُهُ اللهُ بِها الجَنَّةَ.

Imam Sadiq (s) has said: your God is kind. He will appreciate even your smallest service towards Him. If a believer performs only two rounds of prayers sincerely, he will be granted the paradise.[7]

عَنِ الرِّضا، عَن أبائِهِ صَلوات اللهِ علَيهم قالَ: قالَ رَسُولُ اللهِ4: ما أخْلَصَ عَبْدٌ لِلّهِ عَزَّوجَلَّ أرْبَعِينَ صَباحاً إلا جَرَت يَنابِيعُ الحِكْمَةِ مِنْ قَلْبِهِ عَلى لِسانِهِ.

The eighth Imam (s) reports from his parents reporting from the Great Prophet (s): “The springs of knowledge will flow from the heart towards the tongue of any believer who keeps clean and sincere for God only for forty days.”[8]

Imam Askari (s) has said: I will severely blame myself for having done nothing for a true and sincere believer if I turn the whole world into Just one loaf and put it in his mouth. And if I deprive an infidel from such loaf and let him suffer great hunger and thirst but at the last moment of his sufferings present him with a sip of water, I will think I have wasted God’s favors and assets.[9]

Keeping man away from polytheism and blasphemy

God, out of His favors, keeps man away from any form of blasphemy including worshipping the world, worldly positions, indulging in voluptuous life, giving way to one’s wishes, being fond of aggression, and satan worshipping.

As soon as the pure and sincere faith dominates one’s life, the foundation of blasphemy and polytheism will be shaken.

In the sacred surah luqman, it is stated that blasphemy is a great injustice and aggression and anybody who is under its domain upto the day of his death shall be deprived of God’s favors. His repentance at the moment of death will not be accepted, however.

Setting up anything with God will make ineffective the good things that one has performed:

وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُمْ مَا كَانُوا يَعْمَلُونَ.

“And if they had set up others with Him, certainly what they did would have become ineffectual for them. 6:88”

وَلَكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمْ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ أُوْلَئِكَ هُمْ الرَّاشِدُونَ.

“But Allah has endeared the faith to you and He has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way. 49:7”

Endearing the Faith

The appreciation of the beauty and use of anything forces us to love that thing.

The almighty God wishes to show the greatness of faith through mentioning the good aspects of it and the rewards one might get in using it in his life. The following sacred sentence:

وَزَيَّنَهُ فِي قُلُوبِكُمْ.

shows that the heart is the location for faith.

The sentence:

وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ.

Opposes unbelief, transgression and disobedience to faith. As we know, one of the ways to define an item is to resort to its opposites. Thus, faith is the opposite of unbelief, transgression and disobedience. In this way we will know the true nature of faith.

Unbelief is to negate the existence of God and the Prophet (s). On the other hand, faith is to believe in God and the Prophet (s). Indulging in transgression is to tear all curtains of piety and to attack the privacy and self-esteem of people. Thus, faith has a heart-felt dimension and will hinder people from inflicting harms over people. Disobedience is the guilt and sin of disregarding divinity. Therefore, faith will stop us from indulging in sins.

Thus, we will appreciate God’s favor for His endearment of faith in the eyes of Moslems. This is because faith is the way to save us from vices and evil-doings; it is the gateway to prosperity and true luck.

Making man abhor unbelief, transgression and disobedience

Hating something occurs when we become aware of its harms, repulsive features and its evils. Through the explanation of the harms of something we may educate people to hate it. The Holy Quran in the sentence:

وَكَرَّهَ إِلَيْكُمْ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ.

says that God has made you hate blasphemy and unbelief.

Unbelief is to deny God and His favors. This evil feature is the source of the evil doing.

Disobedience is distinct from transgression in that a transgressor is one who was obedient and then became disobedient. But transgression implies that a person was disobedient from the outset and has never been inclined to obey God.

Each one of the cases of unbelief, transgression and disobedience is against one’s belief. Neither one of these is in harmony with faith. Each one tries to root out one’s faith.[10]

As we see in the above sacred verse of the Holy Quran, God has made the human heart to love the truth and to hate the evil. Polytheism or associating another power with God is worse than unbelief, transgression and disobedience. Holy Quran has warned us against it at different junctures and occasions.

According to the Holy Quran associating another power with God or polytheism is to put another power next to God and to obey it. This sin is extremely hazardous and is unpardonable. To study it in depth, you are advised to refer to Behar.

The Mecca Idolaters, the sun-worshippers, the money mongers, the assistants to Saqifeh and the evil group of Omavids and Abbassids and the servants to Aggressors are all true examples of the polytheists.

حَمداً يُضئ لَنا بِهِ ظُلُماتِ البَرزَخِ، وَيُسَهِّل عَلينا به سبيل المبعث، وَيُشَرِّفُ بِهِ مَنازِلَنا عِنْدَ مواقِفِ الأشهاد، يَومَ تُجْزى كلُّ نَفْسٍ بما كَسَبَت وَهُم لا يُظْلَمُونَ، يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ.

حَمْداً يَرتَفِعُ مِنّا إلى أعلى عِلّيينَ في كتابٍ مَرْقُم، يَشْهَدُهُ المُقَرَّبُونَ، حَمْداً تَقَرُّ بِهِ عُيُوننا إذا بَرِقَت الأبْصارُ، وَتَبيَّضُ به وُجُوهُنا إذا اسوَدَّتِ الأبْشارُ، حَمْداً نُعْتَقُ بِهِ مِنَ أليم نارِ اللهِ إلى كريمِ جِوارِ اللهِ.

Praise is due to Allah, a praise which will illuminate the darkness of the Barrier to us and will facilitate our entry into the Doomsday and will make our houses honorable in front of witnesses. The Doomsday is the time when everybody will get the reward for what he has done and every body will be treated justly. It is a day when favoritism will not work and the disobedient ones will be severely punished.

A praise which will be exultant towards the Heavens is due to Allah. Such a praise wil be recorded in a letter which will be kept by the loved ones by God. Let us send to Allah a praise which will light our eyes when we stare at the world wonders. Let us send to Allah such a praise which will change the color of our face from the blackness of the shame which our sins have inflicted upon us. We need to send to Allah a praise which will free us from the torturing pain surrounding as and will take us next to God’s generosity and favors.

حَمْداً نُزاحِمُ بِهِ مَلائِكَتَهُ المُقَرَّبينَ، وَنُضامُّ بِهِ أنبِياءَهُ المُرْسَلِينَ في دارِ المُقامَةِ الَّتي لا تَزُول وَمَحَلِّ كَرامَتِهِ الَّتي لا تَحُولُ. وَالحَمْدُ لِلّهِ الَّذي اخْتارَ لَنا مَحاسِنَ الخلق، وَأجرى علَينا طَيِّباتِ الرّزق.

We will send God such a praise that could rise so loftily as to be next to the angels. We wish to be able through this praise to come together with God’s Prophets. Our praise is due to Allah Who provided us with the beauties of His creation, Who made us a synopsis of all creation, and Who gave us clean and legal subsistence.

وَجَعَلَ لَنا الفَضِيلةَ بالمَلَكَةِ عَلى جَميعِ الخَلْقِ، فَكُلُّ خَليفَتِهِ مُنْقادَةٌ لَنا بِقُدْرَتِهِ، وَصائِرَةٌ إلى طاعَتِنا بِعِزَّتِهِ. وَالحَمْدُ للهِ الّذي أغْلَقَ عَنّا بابَ الحاجَةِ إلا إلَيهِ، فَكَيفَ نُطيقُ حَمْدَهُ؟ أمْ مَتى نُؤدّي شُكْرَهُ؟! لا مَتى:

All praise is due to Allah Who through His Might and power made us superior to all creatures. Thus, because of Him, all creatures are at our service; praise is due to Allah Who prohibited us to resort to anybody except Him. How could we, feeble and weak servants, appreciate His favors. How could we thank Him? No, we are unable to do so.

وَالحَمدُ للهِ الّذي رَكَّبَ فينا آلاتِ البَسطِ، وَجَعَلَ لَنا أدواتِ القَبضِ، وَمَتَّعَنا بأرواح الحَياةِ، وَأثْبَتَ فينا جَوارِحَ الأعْمالِ، وَغذّانا بِطَيّباتِ الرّزقِ، وَأغنانا بفضلِهِ، وَأقنانا بِمَنّهِ.

ثُمَّ أمَرَنا لِيَخْتَبِرَ طاعَتَنا، وَنَهانا ليَبْتَليَ شُكْرَنا، فَخالَفَنا عَنْ طَريقِ أمْرِهِ، وَرَكِبْنا مُتُونَ زَجْرِهِ، فَلَم يَبْتَدِرْنا بِعُقُوبَتِهِ، وَلَم يُعاجِلنا بِنَقِمَتِهِ، بَل تأنانا بِرَحْمَتِهِ تَكرُماً، وانتَظَرَ مُراجَعَتِنا بِرَأفَتِهِ حِلْماً.

All praise is due to Allah who established in us the apparatus of expansion and contraction (veins, cartilages, bones, nerves, blood, flesh, tongue, larynx, epiglottis, stomach, liver, kidneys, etc.)

All praise is due to Allah Who provided us with the Devine spirit, faith spirit, movement spirit, the lust spirit and the body spirit.

Jaber has recorded a narration from Imam Baqir(s); this narration is recorded in Osul Kafi.

The Divine spirit is for the elites of the religion through which they recognize everything. Through the spirit of faith everybody engages in worshipping Allah. The spirit of movement is for war against the enemy and for obtaining one’s sustenance. The lust spirit is for eating, drinking and enjoying life. And the body spirit is for movement. All these five spirits are for the Prophets and the Infallible Ones (s); four of them are for the eilite and three of them are for the infidels.

Praise is due to Allah Who provided us with organs of different sorts to carry out our taks: He established for us our eyes, ears, tongues, hands, feet, lusts and stomachs to use them in solving our daily problems.

All praise is due to Allah Who provided us with legal and clean subsistence and empowered us by His powers and let us enjoy his favors.

Then through the Prophets, The infallible ones (s), wisdom, human Nature, and conscience He ordered us to obey and worship Him so that He might evaluate our sincerity in our worship. He, as well, prohibited us from performing certain affairs so that He might weigh our piety. This examination is carried out by Him not to solve any ambiguity concerning us, but to open for us the ways of improvement.

Regarding the act of thanking God, Imam Sadiq (s) has said the following:

شُكْرُ النِعمَةِ اجتنابُ المَحارِمِ.

“To Thank God means to avoid carrying out what is forbidden by God.”

Thus, anybody who avoids doing what is forbidden by God has passed the examination of appreciating God’s favors.

Despite all the favors God has bestowed upon us, we outrageously have ignored thanking him. We have been riding the palfrey of disobedience. Although we have committed sins to a large degree, God has not hurried to punish us on the spot; He has been patient; instead He has helped us with even more favors. He has protected us against disasters”

وَالحَمْدُ للهِ الّذي دَلّنا عَلى التَوبَةِ الَّتي لَم نَفِدْها إلا مِن فَضْلِهِ، فَلَو لَم نَعْتَدِد مِنْ فَضْلِهِ إلا بِها لَقَد حَسُنَ بَلاؤُهُ عِنْدَنا، وَجَلَّ إحْسانُهُ إلَينا، وَجَسُمَ فَضْلُهُ عَلَيْنا. فَما هكَذا كانَتْ سُنَّتُهُ فِي التّوبَةِ لِمَنْ كانَ قَبْلَنا، لَقّد وَضَعَ عَنّا مالا طاقَةَ لَنا بِهِ، وَلَم يُكَلِّفْنا إلا وِسْعاً، وَلَم يُجَسِّمنا إلا يُسراً، وَلَم يَدَع لأحَدٍ مِنّا حُجّةً ولا عُذراً، فالهالِكُ مِنّا مَن هَلَكَ عَلَيْهِ، وَالسّعيدُ مِنّا مَنْ رَغِبَ إلَيهِ.

All praise is due to Allah Who taught us the truth behind repentance and Has led us to repent and to ask for His forgiveness. We could not have understood the significance of forgiveness without His guidance.

The method of repentance for the previous nations was harder than the one set for us now. Repentance can be carried out by us much easier now. God did not ask us for anything which is beyond our power. He did not ask us for impossible acts. He did not let any excuse for us. We must obey Him; there is no escape in this affair; however.

An unlucky person among us is the one who disobeys God, and the lucky one is he who carries out God’s commands.

والحمد لله بكل ما حمده به أدنى ملائكته إليه، وأكرم خليفته عليه و أرضى حامديه لديه حمدا يفضل سائر الحمد كفضل ربنا على جميع خلقه.

ثم له الحمد مكان كل نعمة له علينا وعلى جميع عباده الماضيين والباقين، عدد ما أحاط به علمه من جميع الأشياء، ومكان كل واحدة منها عددها أضعافا مضاعفة ابدا سرمدا إلى يوم القيامة. حمداً لا منتهى لحده ولا حساب لعدده ولا مبلغ لغايته ولا انقطاع لأمده.

Praise is due to Allah, a kind of praise which is carried out by God’s closest angels and by His dearest creatures and by His fittest admirers. A kind of praise is due to Allah which is the best kind of praises.

We praise God for every piece of favors which He has bestowed upon us, and upon our ancestors and upon our offspring, a praise as huge as the number of all creatures. May this praise be continued up to the Doomsday.

A praise is due to Allah which is endless, the number of which is infinite, the end of which is beyond us and the time of which is ever-lasting. A continuous and eternal praise for God.”

حمداً يكون وصلة الى طاعته و عفوه، وسببا إلى رضوانه، وذريعة إلى مغفرته، وطريقا إلى جنته، وخفيرا من نقمته، وأمنا من غضبه، وظهيرا على طاعته، وحاجزا عن معصيته، وعونا على تادية حقه ووظائفه. حمداً نسعد به في السعداء من أوليائه، ونصير به في نظم الشهداء بسيوف أعدائه، إنه ولي حميد.

Praise is due to Allah; a praise which causes man to obey Him, to attract His consent and satisfaction; a praise which will pave the way to the paradise for us; a praise which will protect us against God’s rage, which will protect our prayers, which will hinder us from engaging in sins, and which will causes us to carry out our duties towards Allah.

Praise is due to Allah; a praise through which we may be among the lucky ones who have received Allah’s favors; a praise through which we may be considered among the martyrs who lost their lives in war against Allah’s foes. God’s sacred Being is the most honorable attribute ever.