The Completing of blessings

11. The Completing of blessings

In a tradition mentioned by at-Tabari, ath-Tha’labi, al-Wahidi, al-Qurtubi Abu as-Sa’ood, al-Fakhr ar-Razi, ibn Katheer ash-Shami, an-Nayshaboori, as-Sayooti and al-Aaloosi in their tafsirs; and in the books of al-Balathari, ibn Qutayba, ibn Zoulaq, ibn Asakir, ibnul Atheer, ibn Abul Hadeed, ibn Khillikan, ibn Hajar and ibn as-Sabbagh; in the books of Hadith by ash-Shafi’iy, Ahmad bin Hanbal, ibn Maja, at-Tarmithi, an-Nassa’iy, ad-Doulabi, Muhibuddeen at-Tabari, ath-Thahabi, al-Muttaqi al-Hindi, ibn Hamza ad-Damashqi, and Tajuddeen al-Mannawi, and books of theology[1] by Judge Abu Bakr al-Baqillani, Judge Abdurrahman al-Ayji, Sayyid Shareef al-Jurjani, al-Baydhawi, Shamsuddeen al-Isfahani, at-Taftazani and al-Qoushaji that the Prophet (s), in order to guide people, to keep the Religion and follow the Qur'an and to lead people to happiness in this life and the afterlife, appointed, in the Valley of Ghadeer Khum on the 18th of Thul Hijja[2], an Imam (s) over the Muslims. He would be an Infallible Leader who was free from defects in thinking, belief, morals and deeds. He was Ameerul Mo'mineen[3] Ali bin Abu Talib (s). The Prophet (s) had made him the Caliph, the Wali and the leader over the Umma after him. For that, Allah announced the perfection of the Religion, completing the favor, and choosing Islam as the religion and law for people until the Day of Resurrection.

“This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion.” Qur’an 5:3

Accepting the guardianship and the rule of Imam Ali (s) and obeying him in the affairs of religion, life and the afterlife is perfection of the Religion and completion of the favor of Allah.

Concerning cleanliness, purity and the luminous state coming out of wudu[4], it was narrated from Imam ar-Redha (s):

“Wudu’ has been ordered to be as prerequisite so that man should be pure when standing before Allah the Almighty supplicating Him and following His orders. He should be pure of every impurity; besides that, wudu’ gets laziness and drowsiness away and it purifies the heart to be ready before the Almighty.”[5]

These are the moral effects of ghusl[6] and tayammum[7] where all of them come under the title of “Purity.” It is the purity that belongs to the circle of the Divine Orders. This state occurs for whomever performs wudu’, ghusl or tayammum and then offers prayer and worship. The Holy Qur'an says that the favor (blessing) of Allah has been perfected and completed on that one.

At the end, the verse of purity and prayer reads:

“…Allah does not desire to put on you any difficulty, but He wishes to purify you and that He may complete His favor on you, so that you may be grateful.” Qur’an 5:6

It is understood from this verse that completing the favor on man is realized by being interested in moral matters, following the Divine orders and being endowed with true beliefs and good manners.

12. The reward of the lawful spending of blessings

The Holy Qur'an stresses the reward of Paradise and eternal happiness for the men and women who have hearts full of faith, souls pure of vices, bodies busy with good deeds, tongues announcing the Truth, wealth moving in the circle of generosity and liberality and feet walking to serve people.

The Qur'an confirms that the reward of these believers who do good will never be in vain.

The Qur'an clearly declares that the promise of Allah is true, and Allah never reneges on His promise.

The Holy Qur'an shows the kinds of rewards for believers who do good works by saying: great reward, honorable reward, reward that will never fail, and good reward. Allah has said,

“Allah has promised to those who believe and do good deeds (that) they shall have forgiveness and an excellent reward.” Qur’an, 5:9

 “Except those who are patient and do good, they shall have forgiveness and a great reward.” Qur’an, 11:11

 “Who is there that will offer to Allah a good gift so He will double it for him, and he shall have an honorable reward.” Qur’an, 57:11

 “For those who believe and work deeds of righteousness is a reward that will never fail.” Qur’an, 41:8

 “Then if you obey, Allah will grant you a good reward.” Qur’an, 48:16

If the blessing of the heart is used in the circle of faith and belief; the blessing of the mind is used in the way of thinking to discover the facts; the blessing of the organs is used in the way of good deeds; the blessings of position and wealth are used to solve the problems of people: if man uses all these blessings in the way of obedience, in worship, in serving people and in doing good, and in the way of confirming piety and chasteness, then he, besides getting happiness in this life, will gain five kinds of reward in the afterlife. Using the Divine blessings and gifts in the right way is not difficult or arduous. In fact, every man and woman can follow this way so that no curtain or obstacle remains between them and the Creator and they can get the pleasure of nearness and meeting with Allah

The Prophet (s) and the Infallible Imams (s), by being grateful for the divine blessings and by using these blessings in their correct way, have passed through all the dark and luminous screens until nothing remains between them and their Exalted Lord save that they are creatures and slaves to Allah the Almighty.

Sheikh Abu Ja’far Muhammad bin Othman bin Sa’eed narrated that one of the Infallible Imams (s) had said, “Your signs and positions, which cannot be annulled at any time or in any place, are how You are recognized by those who can see. There is no difference between You and them except that they are Your slaves and creatures”.[8]

It must be noticed that the divine blessings do not form a screen or an obstacle between man and his Creator, but deviant behavior and the satanic methods of man in using these blessings and talents do form such a screen. If we use the blessings correctly, as Allah has intended for us, these blessings will bring us close to Allah.

The Prophets (s) and the Infallible Imams (s) made use of the different material and moral blessings. They had wives and children. They had houses to live in. They made their livelihood by grazing cattle, farming, trading and other dealings. At the same time, there was no screen between them and Allah.

If the spirit of obedience and worship is found inside man, the state of submission and servitude is fixed in him, his heart is filled with the light of knowledge, and his soul is filled with the light of good deeds, then surely man will make use of all the material tools and means in his worldly life to take him to the moral position; however, if one looses the spirit of obedience and worship, he will not know how to use the divine blessings in the right way, and whatever blessings increase for him he will become prouder, haughtier and more aggressive.

According to the saying of Imam Ali (s) in Du’a of Kumayl, it is reasonable that the heart becomes a center of monotheism and a house of knowledge, the tongue is uttering with the mention of Allah, the inner being is full of love, the intention is sincere and truthful, the conscience is submissive to the Lord of the lords. Then could one be among the people of hell on the Day of Resurrection? Imam Ali (s) says,

‘Would that I know, O my Lord, my Master, and my God: Do You let the fire prevail over faces falling down prostrating before Your greatness, hearts acknowledging Your divinity sincerely, consciences containing knowledge about You until they have become submissive, and organs hastening to worship You obediently and asking You for forgiveness subserviently? This is not the idea about You nor have we been told of Your favors by You, O Generous…’[9]

The blessings that are used in obeying Allah and serving and doing good to His people will make a sun of the contentment of Allah rise on the Day of Resurrection and will take the good-doer to Paradise and to the everlasting bliss.

We end this part by drawing attention to two facts:

1. It is understood from the above verses that worship, obedience and serving people refer to acknowledging the Giver and His blessings and using the blessings as Allah has ordered and for the sake of His pleasure.
2.  Sin, disobedience, polytheism, disbelief, aggression, debauchery and adultery refer to being inadvertent to the Giver, being conceited with blessings, turning away from Allah and using the blessings in the way of prohibited and impermissible tendencies and lusts.