The meaning of doubt is to be or not to being existing of a thing. In the same way some-thing is to be correct (right) or to be uncorrect (wrong). The possibility of both is of 50-50 percent in the mind. If both the possibilities of yes or no, we put in each pan of a scale, then there can be three possibilities. Either both are of same weight and equal or anyone pan can be more heavy or in one pan there may be weight, but the other pan may be completely empty.
If both the pans are of the same weight and equal, then such possibility will be called a doubt or suspense. If one pan is heavier then that possibility will be called presumption or supposition and that pan which in comparison is light, possibility of that will be called as apprehension or superstition. If the weight is in only one pan and nothing in the other, then the pan having weight, its possibility i.e.100% possibility will be called as knowledge of certainty.
Therefore the doubt is the one situation and which is perplexity-confusion, suspense, too minded and wandering like.
Doubt is the sign of the disease of mind-heart
The sign of man’s mind-heart being correct (right) i.e. safe and sound is this that, he is so sure and confident about the truth being correct and false being not correct and is in the position of knowledge and confidence and the sign of the sickness of mind-heart with respect to understanding the truth and false, the rightfulness of truth and refutation of false is in suspense and doubt.
Surely the mind (heart) which is empty of the light for understanding the truth and knowledge and belief, that mind (heart) is not worth calling the mind of human. He is deprived of pure (chaste) life. And his life is inferior (vile) like that of animals.
Doubt is a kind of blindness. A blind man remains doubtful of the things also which are just spread around him because he does not see them.
A person’s nature is such that, though a thing is proved to be truth, by wisdom, by conscience and by rational argument, but still he doubts about it, then surely the eyes of his heart are blind. He is deprived of the blessings of discernment (prudence). The wisdom and Islamic jurisprudence gives this command and the most important responsibility of such person is this that, he should make efforts for the treatment of his disease of doubt.
Doubt is a very big disease
It is stated in Quran-e-Karim
وَأَمَّا الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ فَزَادَتْهُمْ رِجْسًا إِلَى رِجْسِهِمْ وَمَاتُواْ وَهُمْ كَافِرُونَ
“And as for those in whose hearts is a disease, it (signs of Allah) adds uncleanness to their uncleanness (disease of doubt) and they die while they are unbelievers.”
(Surah Tauba 9:125)
Whereas these same Ayats increases the light of knowledge of God, in safe and sound heart, it increases the insight (discernment, prudence) of the eye of the heart. These Ayats give happiness and delight to such hearts. It strengthens more and more the ability (capacity) of the brain and perception.
Persian Text by (Sa-adi).
There is no disagreement on this that, the rain by its (nature) entity is the blessing and grace (favour) of Allah. But the same rain grows red roses in the garden and straw blade of grass in the water logging (of salinity) earth.
While explaining above-mentioned Ayat (verse) Imam Jafer Sadiq (a.s.) said,
The meaning of ‘Rijs” (uncleanness) in this ayat is doubt. That is above their doubt one more doubt increases.
(Tafsire Ayashi)
In safe and sound heart (mind), there is nothing other than Allah.
In Usule-Kafi, in the chapter of Ikhlas this tradition is there that:
Arabic Text. (Surah Shoara 26: Ayat No. 89)
إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ
(Meaning, yes, if a person goes to Allah with safe and sound heart (mind), he will be benefitted).
(Surah Shoara 26:89)
Imam Ja’far as-Sadiq (a.s.) was asked about the meaning of this noble verse. Imam said: Safe and sound heart is the one, which meets his Lord and in which (the heart) there is no-one but Allah.” Imam (a.s.) said this also: And each of these hearts, in which infidelity or doubt exist, is going to fall in the hole of destruction.
Lost of two worlds.
In Surah Hajj it is stated:
وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ
“And among men is he who serves Allah (standing) on the verge, so that if good befalls him, he is satisfied therewith, but if a trial afflict him, he turns back headlong; (towards doubt and infidelity), he loses this world as well as the hereafter; that is a manifest loss.”
(Surah Hajj 22:11)
There are some Muslims, who do not have the faith by heart and a definite belief in Allah, Prophet (s.a.w.s.) and the Day of Judgement. They affirm their faith in the state of doubt. They have adopted Islam also with the purpose of gaining physical-material benefits of the world. If they go on getting reward in the form of wealth, security, materialistic wishes being fulfilled, they will remain firm in their belief, but if they confront hardship, poverty, disease or some other misery, then they give up (quit) the religion. They go towards lowness (inferiority). They are caught in humility and captivity in this world also. And they become liable for punishment in the hereafter also. They incur losses of both the worlds.
In Tafsir-e-Minhajus-Sadeqeen it is written that among people there can be someone who stands on the borderline of belief and worships Allah, so that, while worshipping, if he feels that he is at loss, then immediately he can give up his belief. If he was to be among the well-wisher (benefactor) of belief then his quitting the religion would have been delayed.
He is just like the man who happens to be on the last edge of gratefulness. When the time comes to loot the booty, he always remains in the forefront and when there is danger of defeat, then he is again the one to be the fore-runner.”
He is the first to run-away from the battlefield.
And in Tafsie-Abul-Fatha it is written that This Ayat is regarding one group of Bedouin. They came to Madina, and just for the sake of saying accepted the religion, they declared their faith by tongue. But in the heart they did not have real faith and knowledge and confidence. As long as their wealth went on increasing, there was no occasion of disease and loss, offsprings of horses went on being born, wives continued to give birth of male (issues). They used to say that Muhammad (s.a.w.s.) is an auspicious man. And his religion is truthful. But when the climate of Madina did not suit them they became sick. Their animals started dying, then they started saying, this magician Muhammad (s.a.w.s.) (Nauzo Billah) is an unauspicious person, his religion has no foundation. He has not given us anything except loss and misery.
It is evident from this noble verse that the people having doubt (about the religion) are at a loss in this world as well as in the hereafter. In fact doubt is an impurity of heart. It is obligatory on every person that he keeps his heart clean of this impurity and adorn it with the splendour (light) of Tawheed.
Do not doubt, you may become infidel
Imam Husain (a.s.) arrived in Karbala on the second day of Moharram of sixty-one hijree. He while addressing the army of Yazid, what he said, with that comes the clarification of above mentioned verse For that refer to the books of Maqtal (place of execution).
Hazrat Amirul Mo-mineen Ali (a.s.) in one of his sermons says that:
“Do not become prey to wavering (suspense), otherwise your doubt will become strong and do not get entangled in doubt, and otherwise you will become infidel.”
Allamah Majlisi has said that:
Arabic words meaning do not go even near to such things, which may put you in doubt. Or may be by that it means that do not become unhappy by what Allah has ordained for you, because such attitude also becomes the cause of doubt, that wavering and hesitation (suspense) is called initial position of doubt.
The one who has doubt on Allah is an infidel. In the chapter of doubt in Usul al-Kafi there is this tradition also that, Muhammad bin Muslim says that, I was sitting on the left side of Imam Ja’far as-Sadiq (a.s.) and Zararah was sitting on his right side, in the meantime Abu-Basir came.
Abu-Basir urged “ O father of Abdillah what do you say about a person, who doubts about Allah!
Imam (a.s.) said,
“He is infidel.”
Muhammad bin Muslim says after that Imam (a.s.) turned towards Zararah and said,
“If he openly denies (disowns) then he becomes infidel only.”
Imam Ja’far as-Sadiq (a.s.) has said in this tradition that, a person who is apparently a Muslim, but in his heart, he has doubt about Allah and Prophet (s.a.w.s.), and he dies in the same condition of doubt, then he will be counted along with the infidels. And in the latter part of the tradition Imam (a.s.) says that, if for that person openly refuses to believe in Allah and the Prophet (s.a.w.s.), then he will be counted as infidel apparently also. But one has doubt in his heart, he recites Kalemah with his tongue, but he does not show his doubt, then he will be counted as a Muslim. Though in fact he will be infidel. And the person who declares his doubt about truthfulness of Allah and the Prophet (s.a.w.s.), then on the apparent basis also he will be counted as infidel. Imam Ja’far as-Sadiq (a.s.) says that:
“The person who doubts about Allah and His Prophet (s.a.w.s.) is an infidel.”
(Beharul Anwar, Vol. No.15, chapter of Kufr)
Acts of virtue in the state of doubt are useless
Imam Ja’far as-Sadiq (a.s.) says:
“Surely the doubt and sin, both will be in the fire of hell.” And the people who are connected with doubt and sin will also be there only.
(Usule-Kafi, chapter of doubt)
He said this also, that:
“The person who was born on inherent (having belief in oneness of Allah i.e. Tawheed) belief, his parents are Muslims, even then if he has doubt about Allah, then he will never return to good virtue.”
(Usule-Kafi, chapter of doubt)
In the same way in the chapter of doubt in Usule-Kafi, Imam Ja’far as-Sadiq’s this tradition is also there, that,
“A person who has doubt or suspicion about religion, then if he remains on either doubt or suspicion, then Allah will destroy his (good) actions.”
The virtuous acts of this person are useless.
And Imam Muhammad Baqir (a.s.) has said that,
“Any action with doubt and refusal (of truth) has no benefit at all.”
(Usul al-Kafi, chapter of doubt.)
In the same chapter Imam Muhammad Baqir says,
“The Prophet of Allah (s.a.w.s.) use to seek protection of Allah from six things, i.e. doubt, polytheism, undue sense of honour (stubbournness of ignorant), anger, cruelty and jealousy.”
On the subject of censure of doubt and on the destruction of those who doubt, there are very many verses and traditions.
Destruction forever
This is admitted that, if a person dies in the condition of doubt or suspicion, if according to the belief he is not along with the knowledge and confidence and dies in that condition, then he is doomed (destroyed) for ever. There will be no deliverance for him from the punishment. As against this, for those whose belief is firm, and his faith is on the confidence level, then in such situation one dies than that person will be saved from the destruction forever. No one other than those having no faith will remain in the hell forever. A moamin having bad manners and having undesired (unbecoming) character if he also, repents and asks for forgiveness and reforms himself then he too, will be saved from the hell by the intercession of noble personalities of the religion. At the most it can happen that he may get the punishment in the grave (Barzakh) and at other places before the hell and he becomes pure (sinless). Now the punishment in the grave will be how long, only Allah knows better. In anycase, in the end this kind of a person will get deliverance and without going to the hell, he will get a place in the heavens along with the believers.
This thing is not plausible.
If asked that:
“A person dies without faith, then too, why he should be deprived of the bliss of Heaven and its unlimited delicacies? The most High and the great Lord, Allah is generous, bountiful and merciful. If all the humans go to the Heaven, then too there will be no loss (harm) to Allah. There would not result any decrease in His Kingdom. This thing is not beyond His Power also. In the same way if He sends all in the hell then too, there will not be any increase in His Powers (Authority).
The answer to this is that, a person can benefit that much only, as much as his measure of wisdom and understanding is. If a donkey is dressed in a splendid dress, then it is made to sit on a throne in a palace, different types of adornment and many sort of dishes are arranged for that donkey, then will this donkey be able to utilise all this in a proper way? Will this kind of arrangement was called as reasonable? The answer to this is definitely a big no. The wisdom demands that everything and every human should be given a place and which is appropriate to them. If the persons are of pure, clean, chaste and exquisite souls, then for them appropriate body and blessings of Paradise should be provided. And if the souls are dirty and filthy then their body should be of same relevancy, and their place should be the Hell. A person having no faith cannot have the capability only to enjoy and get the benefit of the grace of Heavens, just like the donkey (as described above).
Way to the Heaven
The road which is going towards Paradise, if man walks on that road, then he will reach upto t he Paradise. As against this if someone walks on the opposite direction, the road to hell, then how he can reach upto Paradise. If someone sows the seeds of bitter gourd and hopes for the grapes, then will he get grapes as the result! Whether Allah has deprived the people of Hell from the Paradise or they have deprived themselves?
Man can get only the thing that he desires for. He makes effort to get that thing. Someone had no faith in Allah. He did not do the effort to get nearer to Allah also, so that by means of that he may get the Paradise. When man has not made a firm determination to reach upto the Paradise, and did not do the effort, then how he can reach the Paradise all of a sudden just by doing nothing?
وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
“And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.”
(Surah Bani Israel 17:19)
Therefore, merely wishing to go to Paradise but making no appropriate effort for that, for such a person to go to Paradise is not enough as a matter of fact.
Punishment in hereafter is not any revenge
And in hereafter the criminals (sinners) will get punishment according to their evil deeds. Punishment in hereafter is not any revenge. Rather it is effect of the causes. (The cause of the causer). The crimes (sins) committed in the world will be the cause of the punishment. The result of those causes (acts) will be punishment of hereafter for the causers. In the same way just and fair actions performed in the world, in the result of such causes, the person will get in the form of light (splendour) and blessings of Allah in the hereafter.
This is also an ambiguity.
One more ambiguity is this that:
To give punishment to those who do not believe and on that count giving punishment is also not proper. They did not recognise Allah. If they had recognised Allah then they would have refrained from disobeying Him. If the King moves among the common people in plain clothes, and if someone opposes him because he does not know who is he, that in that case giving him punishment will be injustice to him. The man can say, sir I did not recognise you.
Allah is not hidden from any sensible being
The answer to this, one who is not knowing and unaware of Allah, his excuse is not acceptable. Simile (comparison) of a King dressed in a plain dress is wrong. Allah is not hidden from a wise (sensible) person. If a wise man does not recognise Allah, then the reason of that is, that he did wish to recognise Him. If he was deprived of the blessings of the wisdom, then he could have been understood to be handicapped. Otherwise a wise man does not have any excuse. To know Allah anyone sensible proof is enough. He looks at the things and finds that in the stars, skies (heavens), drops of rain, leaves of tree, animals, insects, worms, large ants, seas, deserts, in short, whatever is present in the universe (existing) in every thing, there exists the proofs of His Absolute Knowledge and wisdom and Power and command. Hence there is a Being, which is infinitely knowledgeable (all knowing) and wise Omniscient, Philosopher, Mighty, Omnipotent, and Powerful.
قَالَتْ رُسُلُهُمْ أَفِي اللّهِ شَكٌّ فَاطِرِ السَّمَاوَاتِ وَالأَرْضِ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَى أَجَلٍ مُّسَـمًّى قَالُواْ إِنْ أَنتُمْ إِلاَّ بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ آبَآؤُنَا فَأْتُونَا بِسُلْطَانٍ مُّبِينٍ
“Is there doubt about Allah, the Maker of the heavens and the earth?” ???
(Surah Ibrahim 14:10)
A poet says: that:
Persian text:
“Each and every plant which grows from the earth, that says Wahdahu la sharik (He is one without a partner (accomplice).”
And this couplet is also so excellent that:
Persian text:
(In the eyes of an intelligent person every leaf from the green leaves of the trees is a notebook on the subject of the knowledge of God).
Allah the Great is so evident for the wise people that, they can doubt for some other thing but they cannot doubt in Allah.
Then who these persons are?
Still we see that, majority of the people doubt about Allah. Those who have the belief and confidence are very few. In the same way there is no chance for doubt on the Day of Judgement and the Quran also.
َأَنَّ السَّاعَةَ آتِيَةٌ لَّا رَيْبَ فِيهَا وَأَنَّ اللَّهَ يَبْعَثُ مَن فِي الْقُبُورِ
And because the hour is coming, there is no doubt about it; and because Allah shall raise up those who are in the graves.
(Surah Haj 22:7)
“We see that, in the world then too, most of the people have doubt about Allah. Those who have confidence and belief seem to be very few. In the same manner there is no room for doubt in the Day of Judgement and Quran also, that no one except the Muslims believe in Quran. And the people other than the Muslims have doubt on the Day of Judgement.”
The blind people cannot see the sun
The answer to this is that, although Allah, Day of Judgement and the Quran, these all are definite truth and fact of the matter, those people who are having sound mind and a cultural nature, they do not think it proper to doubt in these things. The one having eyes will not tolerate doubt about the sun. But those people who doubt about these three facts (as mentioned above) in fact they are suffering from spiritual disease. They have mutilated their basic natural instinct. They are so deeply involved in the blind following of lusts, greed, ambitions and false and futile things, that, they have become blind in their inner eyes. That is why they do not see the facts. The blind cannot see the sun. The person who is a prisoner in the dark cell of a prison, he does not know whether Sun has risen or not.
The conclusion is that, such people put up themselves in the state of doubt and uncertainty, wavering and restlessness and lack of confidence. There can be no stigma for the truth to become prominent because of this.
They do not want to recognise the truth
The people who doubt, in fact they do not want to recognise the truth itself. If they were really the seeker of the truth and facts, then they would have had looked at the creatures of the world with a lesson. If they had looked at the marvel of the wisdom and amazing power of the Creator of the Universe with proper attention, then they would never have doubted.
One very nice book is there in the hands of those who doubt. The things written in that is also interesting. They are of very high standard. A very good writer has written that. The printing is also very fine. The paper is also of good quality. But the people who doubt, instead of reading the interesting and useful writings, they are relishing for its calligraphy, printing and exquisiteness only and they think looking at these niceties is enough for them. (No need to look into the detail of what is written in it and understand it).
The book of nature should be read with apt attention
The people of faith are like those who as soon as they see the book, they also read it, and while reading the book, they start pondering over the greatness and knowledge of the Master of the book. They accept description and narration.
Knowledge of the Universe
Man of today tries to get the knowledge of the constituents of the world of creations. He is taking great troubles for the purpose. He is spending his wealth and life for that. But to know about the Creator of the world, he is not doing anything. To the extent, that he does not think also for that matter. To reach on the moon, he bears so much of expenses. He makes efforts to be aware of the climate and atmosphere there and get the benefit out of it. And he sacrifices much more. But he is not ready to spend a little portion of his life to know about the Creator of that moon and under His Perfect and fantastic supervision how the moon, moves in the sky.
This is the reason, why today’s scientific faculty and its knowledge is not the cause of auspiciousness. They cannot obtain the real comforts and tranquility. At present for the knowledge of man these creations are the last limit. The man does not proceed beyond this and he is not reaching upto the Creator.
???
فَنَادَوْا صَاحِبَهُمْ فَتَعَاطَى فَعَقَرَ فَكَيْفَ كَانَ عَذَابِي وَنُذُرِ
“Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world’s life. That is their goal of knowledge....”
(Surah Najm 53:29-30)
Advancement of science
Man has made great strides in the course of knowledge of medical science, surgery, and ways to diagnosis of different diseases, medicines and medical treatment. But he does not know anything about the Creator and Maker of that marvelous body system of man. The science of today’s man is limited to lowly things only (not thinking about Allah). But he is quite with regard to the existence of Allah and knowledge of Allah. There is nothing except ignorance, doubt and stupidity. The scientist of today is unaware of the creator of the universe, His names, His attributes, His army i.e. Angels, Prophets, Heavenly (sacred) books, the life after death, the place of mans permanent stay.
بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ بَلْ هُمْ فِي شَكٍّ مِّنْهَا بَلْ هُم مِّنْهَا عَمِونَ
“Nay, their knowledge respecting the hereafter is slight and hasty; nay, they are in doubt nay, they are quite blind to it.”
(Surah Naml 27:66)
Why we do not think about the knowledge of God?
Why is it so, that the knowledge of the people have nothing to say about Allah? It is like that, that it is not possible for them to obtain knowledge about Allah? Or the thing is that the way they should strive to have the knowledge about the Creator of the Universe, they don’t do it? If they can strive, then why they do not do it?
The clear answer to these questions is this that, the man cannot said to be helpless in knowing (recognising) about the Creator of the Universe. The Creator has bestowed upon him the light of wisdom (sense intellect) for that purpose only, so that he in the light of that can reach upto the Real knowledge the Truth, and understanding. And so that he can recognise Allah and get His nearness. In Qurane-Majid it is given in clear words, that, Allah has created everything for humans and the human was created for His recognition and worship. (For example look at Surah Luqman 31: Ayat No: 21)???
وَإِذَا قِيلَ لَهُمُ اتَّبِعُوا مَا أَنزَلَ اللَّهُ قَالُوا بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ آبَاءنَا أَوَلَوْ كَانَ الشَّيْطَانُ يَدْعُوهُمْ إِلَى عَذَابِ السَّعِيرِ
The spirit (courage) is low and is limited to material pleasures.
(Surah Luqman 31:21)
The fact is this only that, the spirit of today’s man is low and is limited to physical-material pleasures. He is satisfied only with material-physical comforts and the pleasures just like that of animals. He is not aware of spiritual pleasures, knowledge of Allah and the taste of worship. Because of his low spirit and limited thinking, he does not even make effort to have that and he remains on to his ignorance.
بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ
Nay! Man desires to give the lie to what is before him.
(Surah Qiyamat 75:5)
He wishes to continue doing sins in the world before him.
One historic example of high spirit
Twelve of Muslim soldiers were taken prisoners by Romans (Turks). They were taken to the capital and were produced in front of the Christian King. The King saw their appearance, looks, features and characters. Then he started thinking that what kind of people are these that though they have very little force (strength) and are small in quantity, but still they get victory everywhere? He said to them “You do the formation of my armies so that, they become like you. I will give so much to you in reward.”
The Muslim soldiers replied:
“Our religion does not permit that we help you in this respect (matter).”
They recited this verse:
قَالَ رَبِّ بِمَا أَنْعَمْتَ عَلَيَّ فَلَنْ أَكُونَ ظَهِيرًا لِّلْمُجْرِمِينَ
He said: My Lord! Because Thou hast bestowed a favor on me, I shall never be a backer of the guilty.
(Surah Qasas 28:17)
The King ordered that they should be taken to the church, and beautiful girls be produced in front of them. If they tend towards those girls, then those girls will stay with them on the condition that they accept our proposal.”
They were taken to the church, when they saw the girls, they turned their eyes down and said: “This is a place of seduction (lust) and not a place of worship.”
The King got the information that they did not tend (wish for) towards the girls. He called them and said:
“If you do not accept my proposal, then I will kill you.”
They all said with cheers:
“We wish that we may be killed in the way of Allah, because, our Prophet (s.a.w.s.) Has said, that, if you die on the bed then it is possible that you may or may not go to Paradise. But if you are killed in the way of Allah then definitely you will become the people of the Paradise.”
The wealth, position and lust
Those who are firm on Oneness of Allah and on the path of His worship, they do not stagger in the greed of wealth and position, nor they stumble in front of lust and pleasures. The wealth, post or the office of authority and the physical or the lust for sex, each one from these three things, is such a weapon that in front of that, those with weak intentions and low courage bow down and accept their defeat. They leave the way of worship, and accept the evil-dirty way of life. Just as the greed, threat, also, specially the threat of life is also such a weapon. But those who are firm on their belief and actions they do not get affected in greed nor they are terrified with any kind of threat. They are ready to get killed. But they are not prepared to present themselves to the defalcation of Islam or breach of trust of the Muslims. Because breached of trust with Isalm and the Muslims is in fact the breach of trust with Allah.
Some such reasons (causes) are there because of which, very few people are there in the world and who are ready to compromise on the subject of Truth, Godliness, Piety and faithfulness. (There are very few buyers of these items)
Spiritual Pleasures are many times more
Though, to get the pleasures of the knowledge of Allah, the Godliness, the piety and the pleasure of worshipping Allah, you have to do away with physical and animal like pleasure or the comforts of life to a certain extent. There are restrictions on illegal extents, but then too spiritual pleasures are many times more than the worldly pleasures. If someone is fortunate to really have had the spiritual pleasures then he will kick away (do away) with the greatest of worldly (Physical) pleasure. But he will not leave the spiritual pleasure.
Persian couplet:
If you were aware of the pleasure of doing away (leaving) with the pleasure, then you would not have called your carnal desires-sensual appetites as the pleasure.
They continued Namaz (Prayers) even after the arrows pierced in their bodies.
In one battle the Prophet (s.a.w.s.) was along with the army of Islam. On one night the Prophet (s.a.w.s.) gave the responsibility of guarding and protecting the army to Ammar Ibne Yasir and Abad Ibne Bashir. They decided between them that, half night Abad will remain awake and keep a watch and from half night to the morning to keep a watch Ammar will be woken up. Abad Ibne Bashir during his time of watch was praying Namaz, which one Jew came to the army of Islam. His intention was that by taking advantage of darkness of night, he would kill the Prophet (s.a.w.s.). From far he saw that from all the Muslims only one person is standing and rest of all are sleeping. He threw one arrow towards Abad. That arrow pierced into the body of Aban, but Abad still continued to pray Namaz. The Jew threw a second arrow, which also pierced in the body. Abad still did not stop the Namaz. In the same way a third arrow also pierced into the body of Abad. Now Abad did shorten his Namaz and finished praying and he awakened Ammar. On seeing this condition Ammar asked, why you did not wake me up on being hit with the first arrow?
Abad Ibne Bashir said:
“O Ammar, I was reciting Surah Kahaf in Namaz. I did not wish to discontinue Namaz. If I was not afraid, that the enemy would make me fall and reach upto the Prophet (s.a.w.s.), then I would not have shortened the Namaz, but Surah Kahaf I would recited completely, though my life could have gone (I would have died).” After that both Abad and Ammar together forced the enemy to run away from the army of Islam.
(Safinatul Behar, Vol. II page 144)
Intrepids of Karbala
You just think of the pleasures of Namaz while getting injured by the arrows, or even when that pleasure overcomes the thought of loosing the life.
If you want to have more estimate of the greatness of the pleasure of worship then you just look at the condition of the colleagues of Imam Husain (a.s.). It is really astonishing that how they left everything i.e. wealth, position, family and children in the way of Allah. Doing away with the physical pleasures, they did embrace all kinds of troubles and hardships. And they sacrificed their likes with great love and devotion.
On the night of Ashura Burair was saying:
“This night I am so happy, never in my whole life I was so happy, because, I know that tomorrow my place will be in Paradise.”
And on the day of Ashura the condition of Aabis was such that, he had removed his chain armour from his body and the steel (iron) helmet from his head. And in that same condition, he jumped into the sea of army and confronted the waves of enemies. Imam Husein (a.s.) had several times by loud voice given the permission also that they could return and go away if they so wished. But they did not take benefit of this permission. The black slave like that of John was requesting Imam Husein (a.s.) to give him permission to get himself killed while fighting in the battlefield. All the companions of Imam Husein (a.s.) were saying with their tongues in the situation
Persian couplets: (4 lines)
O master (chief) of the religion! Even if I carry my throne of excellence upto the empyrean (high seat), then too, I remain a salve of yours, O honourable gentleman and I remain needy of your this house. If I draw away my heart from you and give up your love, then where I throw such love and where I carry such an heart? (Nowhere!)
Science, corroborates the belief of Monotheism
Man should not fall short of gaining the place of recognising Allah and His worship. Surely man should acquire the knowledge of sciences, but along with that he should also try to have the knowledge of Allah. There is no contradiction or inconsistency between this two. These two knowledges do not negate each other. But the scientific knowledge supports-corroborates the belief in Oneness of Allah. In fact it causes an increase in the knowledge and belief in Allah. It helps in knowing-recognising one Allah. It cures the doubt. The purpose to create heavens and earth is this only that by means of it man may acquire the knowledge of Allah.
The purpose-intent of all creations is the recognition-knowledge of Allah
Quran-e-Majid points towards this thing that Quranic Ayat,
اللَّهُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا
“Allah is He who creates seven heavens and of the earth the like of them; the decree continues to descend among them, that you may know that Allah has power over all things and that Allah indeed encompasses all things in (His) knowledge.”
(Surah Talaq 65:12)
All the things take place as destined by Allah and as per His device-arrangement. It may be life or death, richness or poverty, hardship or comfort, sickness or health. In short, everything takes place according to the command descended from Allah.
And as there are seven heavens in the same way there are seven earths also. In the book Al-haiato Wal-Islam”, Shehristani says:
“By seven earths it is meant to be the seven planets which are moving around in the solar system. They are Earth, Venus, Mercury, Jupiter, Saturn, Uranus and Neptune. And by seven heavens it is meant to be that these seven planets where each one is enclosed by a heaven (the sky). This verse is declaring about our solar system. Now, since the interpretation of number can not become the proof, that is why if, there are millions of earths and heavens and may be there are thousands of other systems just like that of our solar system, then too there is no chance of fault-finding in this verse. Interpretation of number cannot become the proof (reason). To clarify it in this way, say for example if a person says that, I have two horses, then meaning of this is not to object about this that I do not have more than two horses. May be he is having more than two horses. If a hundred horses are there with him than to his, this sentence is not objectionable. That person did not say that, I do not have more than two horses. For more detailed information, refer to above-mentioned book.
Worship and the Knowledge of Allah
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ
“And I have not created the jinn and the men except that they should serve me.”
(Surah Zareyat 5:56)
That means so that they reach up to the level of worship-servitude. And they recognise the Kingdom of Allah to its appropriate worth. They gain the access to the great stage of Allah’s nearness. But then for that too things will be required knowledge and action. These two are just like the wings to fly upto the heights of spiritual stages-status. Those great positions are such that no physical eye has seen it, nor any such ear has heard about it. Rather it has not come to the thought of a materialistic man, nor he has a feeling even in his heart about that.
Therefore it is necessary that the man should know and understand the diseases and wretchedness of doubt and ignorance, and to cure that, he should go in quest of knowledge and trust that it is the knowledge of Allah.
The remedy-cure of doubt and the position of trust
The belief in Allah, that is to recognise the truth, and to create belief on that. There is not a thing in which there is absolutely no need of the means of say for example eyes and ears from the five senses. Rather the Iman (belief) gets into the heart through these means only. With the help of these apparent means only it enters into the heart and mind. At the time of creation only its command was connected with into in his nature. By nature man, is created in such a way that, he has the capacity-capability to get-gain belief into his self. Now it is upto the man to utilise this capability of his and to bring it into the forefront. He gains the belief. He obeys the commands of Islamic Jurisprudence. He respects and takes care of the commands of Allah. And in that manner he may reach to the great position of faith and the belief. Rather he is anxious to reach the greater positions.
The Power strength of lightening-electricity
The natural capability of attaining the knowledge of Allah is hidden in man like the strength of electricity. Exactly in the same way as in the metallic bodies the electricity remains hidden. But to get benefit from that scientific instruments are required. Without using them the electricity cannot be had. In the same way in the nature and temperament of man the light of the knowledge and belief is hidden. But to take benefit from it and to get it man has to make effort. The light can increase, and can become evident also, if man makes effort then, he can gain-get to the last-extreme position of splendour of truth (belief), but if he becomes careless then that natural-inherent light becomes faint-tarnished to the extent that it gets finished.
Cleaning of pollution
To enhance the natural light and to make it evident two basic things has to be done. One is Takhliyah (privacy) and the other is Tabliyah. Takhliyah means to vacate the heart-mind from all kinds of pollution. For example greed, and lust, and animal instinct or devilish actions. Such pollutions (evil actions) conceal the natural light more and more. It collects dust on the mirror of mind and that way man forgets the truth.
Belief is a natural thing
Allah says in the Quran that:
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
??? “Then set your face upright for religion in the right state-the nature made by Allah in which He has made men; there is no altering of Allah’s creation; that is the right-religion, but most people do not know_.”
(Surah Rum 30:30)
Here by religion is meant to be only the religion of Oneness of Allah and that is Islam
????
“Set (keep) your face towards the religion.”
Meaning you attend continuously to the true religion. Be steadfast on it. And obey its commands. The meaning of Fitratallah is to recognise Allah and to accept His Oneness (Uniqueness) and to follow His commands with devotion, that itself is the strength-power, which Allah has kept in the nature of man. Devotion to Allah and following His commands are from the necessities of the faith in Allah. And the way to this following is called religion Islam. There can be no change in this nature. The meaning of this can be this also that the man should not let this light of nature to become dim. And he should protect it from being destroyed. That means he should remain firm footed on the way of One Allah (i.e. Tawheed) and on the religion of Islam.
One kind of Creation, can not be changed into another king of creation
Inorganic matters, (minerals), vegetables, animals (living beings) etc. from all these creations, every creation reaches up to its crest of development (final stages of its existence with excellence). They attain development. But they cannot leave their own species and get them selves changed into some other form of creation. Allah Taala has given this capability to the grain of wheat, when it is sown in the proper soil and in the proper conditions i.e. when it is given water in proper proportions then the grain can split the ground and come up in the form of a sapling (plant). In that case half will remain in the ground in the form of roots and the half will come up in the form of branches. And get the grains of wheat multiplied by many. But it is not possible that in the plant of wheat, barley or lentils (masoor) can grow. This is a manifest thing made by Allah, which cannot be changed. In the same way a monkey cannot change into a human. A son of a human cannot be a monkey nor the son of a monkey can be a human. (As is the view-theory of Darwin)
To be firm on Tawheed is an excellence
The progress of human being and his excellence is this that, the physical and worldly life also should be there and along with that, the provision of everlasting life of the next world should also be there. He should also think of the access to the spiritual positions. A person can not gain that excellence till the time he is not firm in the belief which is the straight (right) path of Tawheed (Oneness of Allah) and till the time he does not get ready to follow the commands of religion of Allah.
A person can attain that excellence only when, he with his firm intention and with his inclination moves towards this path. He should grow his capabilities given to him by Allah and which is hidden in his self. He should move towards the excellence, so that, he becomes one having true belief and the real knowledge of Allah. And so he may become one upholding the attribute of a human. It is evident that, the way of Tawheed and the way of servitude to Allah is opposite to the way of beastly acts and the way of blind carnal wishes-desires. To proceed on this way some force has to be implied on us. And for that great courage is required.
It is obvious that some thing can be done only when the means are provided. A person can reach to his destination of excellence when he arranges the means for it. And the most important cause (means) or the mediation is man’s intention itself. Till the time he does not keep his intentions in his control, he will remain like an animal. He will remain in the lowest boundaries of the beasts. He cannot think of the destination of the humans. In the world there is a test of the man’s intentions. If the intentions are correct then that will be the reason-cause to take him to the position of excellence.
It is in the nature of man that he believes in Allah. But he purposely does not improve his intentions, because of his going against his natural instinct. He allows his carnal desires to go out of bounds, in the same way he becomes the obstruction in the way of development of his nature, himself. That way he fails in the test of his intentions. If man seriously wishes then he surely gains the knowledge of Allah.
If a person seriously want to become a God-knowing (Pious) and he remains firm on his intentions. He keeps all sorts of obstruction away by pressurising his self then definitely he reaches upto the destination of knowing Allah for sure. Many people remain prey to selfpraise and self-looking. They come under the influence of Satan and psyche. They get involved in wrong notions and deception of Shaitan. They make baseless arguments and they just deny the existence of Allah. They remain pleased with their wrong notions. They think that, without any Creator, such big universe came into existence on its own. They think that, it is without any patron-guardian. They spurn the high position of humanism, by saying that, man was also an animal. An animal with dense hair, four legs and a tail, who with the advancement (progress) became a human. Now he is walking on two legs. They are saying that, the monkey progressed and became human. What an ignorant concept! As if the foundation of humanism is based on beastliness, and on waywardness, rapacity-beastliness, lust and obscenity. Today also, majority of people consider their foundation of things to be materialism and beastliness.
Awakening of the conscience
But those who had put the foundation of such wrong notion, they themselves left this frenzy of thoughtlessness. They came to their senses. Their conscience woke up and professed the truth. Now they themselves started negating their own wrong notion. For the sake of giving examples we will discuss about some of them.
1. Darwin
Charles Robert Darwin. He is famous for his theory and approach (attitude). He only had said that one creation gets transformed into another creation. This theory of his was given the name of Darwitrum. He became the cause of those people who were materialistic in the last few centuries to become atheist and secular. Famous American author John Clower writes: that: “At last his conscience shook him to rouse. The hidden natural instinct (intellect) made him against his own philosophy. And he became the confessor of the Power of being eternal-perpetual and unending (remaining forever).” German scholar-intellectual Benhaz has accepted-confessed this in his book “Aslul-Anwaa” that: “It is impossible for a matured intellectual (having matured wisdom) after seeing the astonishing arrangement of the Universe and its harmony that there is no creator of such wonderful world who is Exalted-Powerful Fountain head and full of wisdom.”
2. Raeng
Famous German philosopher Raeng was a great follower of Darwin. He was very much against those who were the believers of God. But under the hallowed pressure of conscience, that is under the hidden natural instinct he set right (rectified) his perception. He wrote one book, whose title was “World is a creation.” He confessed with total confidence that there is one creator of the universe and He is One Allah.
3. Rumien
Rumien was a British philosopher. He was a strict follower of materialism. But his conscience also ultimately forced him to say that, “all those scientific and philosophical conceptions according to which the creator of the world is supposed to be the matter that is wrong. The existence of this world is just impossible without the existence of a Super Power, with full of Wisdom and an Omnipotent Allah the Creator. My inner sense feeling gives witness to this fact and confirms the wisdom of the Creator. Such creator of the world is inevitable.
4. Faradi
Micheal Faradi was a scientist, and a philosopher. He was a research scholar of physics and chemistry. He was from Britain. His idea was that: the world came into existence by chance, all of a sudden after due to some act of chemistry. Different parts of chemicals came together and took-attained the shape of the world. He was not the follower of a Wise and Omnipotent Allah. He devoted his complete life in physics and chemistry. One day in 1867 A.D. it so happened that he was sick lying on the bed and was thinking, his one friend asked him: Faradi, now on which subject of research you are thinking? He replied: “I thank God, that I am not thinking on any wrong theory. I am bowing down my head in the courtyard of Allah with utmost humbleness. I am touching my knees on the ground with confession. I am thinking just about Him. My natural instinct my feelings, and consciousness-intellect, my inner-self and every thing of science bear testimony (give evidence) to His existence. I have recognised my God. Now I am confident that He will disregard my faults and my absurd theories. And He will forgive me, on my humbleness-helplessness, asking for His forgiveness and due to my humility and meekness.” This narration is noted down in the book Jaheliyat and Islam compiled by Mr. Yahya Noon in Page no.306
Islam is a natural religion
In Usule-Kafi, in the chapter of Iman-wa-kufra five traditions are narrated by Imam Muhammade Baqir (a.s.) and Imam Ja’far as-Sadiq (a.s.), these traditions are such that, in these while giving commentary on the verse “Fitratul-llahe” they have explained, that the meaning of this is Tawheed (oneness of Allah) and Islam. And in the book “Tawheed” by Shaikh Saduk Imam Muhammad Baqir (a.s.)’s this tradition is present that, the Holy Prophet (s.a.w.s.) has said:
“Each new born baby is born on the nature which is the nature of knowledge of Allah.”
When no one is there to listen to the grievance (cry for assistance)
In the commentary of Imam Hasan Askari (a.s.) is stated that: One person asked Imam Ja’far as-Sadiq (a.s.) about the way to recognise (to understand) Allah. Imam (a.s.) said:
“O slave of Allah! Have you ever gone to sea in a boat?”
“Yes, he replied. Then he (Imam) asked,
“Did the boat break down during the voyage and there was no other boat in the vicinity? And there was no use swimming?”
He said, “Yes sir.” Imam said,
“In such situation, was your heart urging that, there is someone who can save you from this?”
He confessed and said, “Yes.” Imam (a.s.) said,
“The Entity to which your heart was attentive to, only that One can save you from this holocost, that Entity is Allah. When there is no one to save you, and when no one is there to listen to your cry for assistance, in such circumstances only Allah is there to save you and only He is there to listen to your cry for assistance.”
The divine help to seek knowledge
Ibne Abi Jamhure Ehsai has related this saying of Hazrat Isa (a.s.) in his book “Al Mujalle” that:
Hazrat Isa (a.s.) has said: “O sons of Israel! Do not say that the knowledge is in the heavens. One, who goes up, will get the knowledge. In fact knowledge has been put into your heart by way of nature. Imbibe the etiquette (good manners) of the learned men and adopt the virtues of the true people, then knowledge itself will be disclosed into your hearts.”
And in Beharul Anwar, 17th volume, Imam Ja’far as-Sadiq (a.s.)’s this tradition is there that:
The knowledge of recognition of Allah and the belief in the attributes of Allah is not acquired, rather this is the light, which is reflected in the heart of such person, when Allah wants to guide.
Why it is prohibited to deliberate and the upon in the Entity of Allah
It is evident from the account uptill now, that, belief in Allah and His recognition (the knowledge about Him) is a natural affair. By recognition of Allah is meant that, He only is the Creator. He is Unique He is Omnipotent and Omniscient. We see that, Islam stresses on the knowledge of the Attributes of Allah. The reason is this that to know the Entity of Allah is impossible. It is out of the capacity and capability of humans or any other creation that they can know or recognise the Entity of Allah. The meaning of acquaintance of the Entity of Allah is this that, the mind has confined His Entity. This thing is not possible that, the creation confines (encloses) the Entity of the Creator. It is only the Entity of Allah-the Creator which encircling-surrounding the whole creation.
أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُّحِيطٌ
“You all know that, surely He encompasses all things.”
(Surah Ha-mim Sajdah 41:54)
That is why holy Islamic Jurisprudence has prohibited deliberating and thinking upon the Entity of Allah-Taala. And it has been made obligatory-expedient that man should deliberate about the Attribute of Allah, His acts functioning and His graces, so that he may get divine knowledge.
In Usule-Kafi Imam Muhammade Baqir (a.s.)’s tradition is there that:
“Talk about the creation of Allah. Do not talk about the Entity of Allah. By talking about the Entity of Allah the curiosity will go on increasing.”
And in that Usule-Kafi only Imam Ja’far as-Sadiq (a.s.) states:
“Whoever starts thinking this about Allah, that how and what kind of He is, then he will be destroyed.”
Such person will fall into destruction and will be misled. To recognise the Entity of Allah is just impossible. We can limit our-selves upto His actions functioning and His Attributes only. By deliberating into the Entity of Allah nothing can be gained except bewilderment. And as a result of the bewilderment man starts having doubt, and he refuses to accept the existence of Allah only.
The flight of thought is limited
The person who cannot understand-recognise the Entity of Allah, then that does not mean that, he should outright deny the existence of Allah. Not knowing-recognising is not the proof of the thing to do not exist. Man till today could not know about many creations of the world. But he does not disapprove about their existence. Till today man could not know about the fact of the matter of light and brightness. What is the reality of the Waves of Light? Still he does not know, how man is capable of seeing (looking), still this fact is under the cover. But then for example he does not deny that there are no waves of light either. This way man confesses to the power of thinking and of the intelligence. But he is unaware of its scientific facts. Now he does not say that, though I have not understood-recognised the power of intellect-reason; so for that matter I do not believe in its existence.
How we believe in the unseen Allah?
Essence of this is that, man is unaware of so many existing things, but when he sees the signs-symptoms and its marks-footprints or symbols then he accepts their existence. Now, how it is possible that he sees the things present in the world and denies the existence of its creator? How it is possible for him to say that, since he is not aware-knowing about the fact of the Creator that is why he disapproves His existence only?
They are not worst and lacking in intelligence than the people, who say that, how it is possible to believe in an unseen Allah? Such people should be told that, you have not seen your intelligence nor you have seen your memory. In the same way other powers-capacities-potentialities that are present in your self, which you have not seen, nor any other person has seen them. Other than these in the world these are very many bodies also, which are not seen by naked eyes. They are not seen. For example air which you do not see. Can you deny the existence of all such things? Don’t you see the signs-symptoms-effects and its marks?
Eyes sees only the material things
They should be made to understand that the circle of human eyes is limited to the things and which have bodies. That also with the condition that material thing should not be colourless and light like the air. Otherwise such material thing also cannot be seening by the eyes. Now how such eyes can see the Lord, when He is absolutely exquisite. He is not consisting of the matter. He has density in His exquisiteness (He has opaqueness). He is the Creator of both. Rather He is the Creator of such things and which do not have the bodies and the matter, just as the vigour of intelligence and thoughts. That Lord is present everywhere (He is Omnipresent) and He encompasses-surrounds everything. The whole of the universe is existing and made because of His existence. It is necessary for man that first he should take stock of the orbit (circle) of operation of his eyes. So that the dignities and the things which are out of his orbit of operation, he may not refuse (to believe or to accept). Rather he should understand-recognise them by their signs-symbols-marks.
Three questions-one answer
It is said that one day Imam Abu Hanifa told to his companions: Jafer bin Muhammad Sadiq has said such things on which I am really surprised. “He says that: Allah will not be seen in the world as well as in the next world. How this is possible that, one thing exists and cannot be seen?
He says this also: Satan will be burnt in the fire of Hell. Although Satan him is made of fire. Now how the fire can burn the fire?
And he says this also that: Servants-slaves of Allah perform their actions according to their own wishes. Although it is in Quran that, all the actions-functions are taking place as per the wishes of Allah.”
From this narration it is known-understood that Imam Abu Hanifa was convinced that”Allah will be seen in the Hereafter. The fire of Hell will not burn the Satan. And whatever man does he is helpless and Allah is getting all types of work done by him by froce”
Bahlol was present in the seating. He after listening this talk, picked up a ball of loose earth-soil, and he hit Imam Abu Hanifa with that on his head. He started bleeding from his head. And Bahlol ran away from the scene.
Imam Abu Hanifa made a complaint in the court of the ruler of that time. Bahlol was brought in. The chief asked him the reason of such behaviour. Bahlol said; Imam Abu Hanifa had objected about three things, which Imam Jafer Sadiq (a.s.) had said. By hitting him on his head with the loose-soil-ball, I gave him the answer to his three objections. One thing is this, that, he says that it is not possible that one thing has the existence and cannot be seen. Now he claims that I caused the pain in his head. First let him show the pain in his head. But since the pain cannot be seen, that is, it seems that he is lying and something like pain does not exist.
One more thing is that, he says, since the Satan is made of fire, therefore the fire will not have any effect on him. Hence he will not be burnt in the fire. The ball of loose-soil was soil only. Abu Hanifa is also made of soil hence the effect of the soil should not be there on the soil.
And this gentleman says this also, that, man does not have any power on his own actions. Allah makes the man to act by force. Hence to injure him on his head in this manner, according to him is not my own action. Rather it is an act of Allah. Thus why he is complaining about me?
At last the chief let Bahlol go scot-free.
Some scientists,
Hence it was known that, if some dignitary is not seen and cannot get him, is not the proof of this thing that he does not exist only. Same thing in Arabic is said:
This thing is absolutely self-evident and is reasonable to the extent of manifestation. But even then some scientists had come under the deceit of their wrong notion. In the past centuries they had by doing analysis of things and by doing scientific experiments they performed deeds of amazingly exciting works. They had discovered amazingly exciting things. They had invented and manufactured scores of things and which were really worthy of honour. But they gave such a verdict against the order of intellect (wisdom). They said that, “The universe is comprising of only material things, this is what we have understood.” They were denying about the things other than the material. They were not giving credence to the existence of soul, angels, and Jins etc. They were thinking that the world is not consistent with Omnipotent and Omniscient Allah. And they were refusing to believe such Allah who is alone and pure and free from the matter. Because of their claim, they had disgraced themselves among the world’s wise people.
One drop of sea
Thank God that majority of today’s (present times i.e. twentieth century’s) scientists are not engaged in such wrong notions. Their natural view and their conscience’s verdict is that such thought is wrong. They bow down their head with respect in the face of Allah Taala’s endless Greatness, power and wisdom. They confess to this thing (fact) also, that, after the death, the soul remains. They confess and admit this also that there is one world where the reward and punishment will be meted out. They say that: Our knowledge is just like a drop, whereas our little known things (i.e. those things about which we don’t know) are like a big shoreless ocean.”
Ant and pillar of telephone
In Tafsire-Tantavi, vol II on page no.48, the names of twenty great scientists are given, who have accepted the existence of Allah, soul, and the Hereafter. Some of these scientists, for example the greatest of philosopher of this country and the teacher of Aljeli Doshan, “Sponsor” has written books on this subject and has written thesis on this. However here, relating those quotations will be the cause of verbosity.
In this commentary on the page no.161 British scientist “Lord Olifer Large’s certain portion of a thesis are given in detail. To the extent that he says that:
“Man’s knowledge about the things which are not material (for example souls) is so less that, as much as an ant might be having the knowledge about the life of man.
For example ant is moving on the pillar of telephone. She looks at the stick of the pillar upto the limit of the orbit of her eyes. But she does not know that, this wooden pillar is the means for setting up wires of telephone. And the telephone is the medium of communication for the people of one city to the people of other city.
Same is our position that we do not have information about the worlds of invisibles. And in the orbit of the fields of knowledge more ecstacy (i.e. Encyclopidia) Vol I and in others books who accept the existence of Allah.
There is right proportion in science and the knowledge of Allah
“Harshal” says that, as the scientific research spreads, there is increase in proof of existence of the creator the eternal, unending and the one having endless power (omnipotent) that is Allah. Geographers, mathematician’s psychologists and scientists have cooperated with each other and made the throne of knowledge solid and this throne is the throne of the greatness of the One God.
An Eternal and Everlasting power
The famous thinker Herbert Spencer says that as much we investigate into these secret things the matter goes on deepening. Although we have reached a clear understanding and a limit of certainty and the fact is that man possess a great power of Eternality and perpetuality. And all the things have come into being due to him.
The Universe and its Creator
The French physiologist and natural scientist, Lena says, The great Eternal God is aware of everything and He can do anything. He has instilled such awareness in myself through His creatures that I have become enchanted and perplexed. Because from the most minor creature to His greatest phenomenon there are the same kinds of novelty, wisdom and power that one is compelled to feel astounded.
After this the same great thinker says: Whatever benefits we receive through the universe are the best witnesses for the greatness of that God. Who has bestowed us all these benefits. The things of the universe are so beautiful and balanced that they show the great wisdom of the Almighty. God protects all the things from destruction and disbalance in their system. Along with this the constant change and transformation in the things of the Universe is a proof of the greatness of the Almighty.
Brief statements of other thinkers
The accomplished intellectual Fomtetel writes in his encyclopedia that the importance of the science is not because they reduce the fervor of the intellects. Rather the greatest advantage of these sciences is that they invite our attention to the creator of the Universe and they instill in us an awe of the Creator. The well-known philosopher Pascal says: The Creator is such an unlimited sphere whose pivot is everywhere and whose dominions are without the limits of space. The same philosopher also says: Except for the faith in God nothing gives us an internal peace and quenches the thirst of the soul.
La Mena says: The word in the denial of the creator burns the lips of the one who utters it.
He also says that search for something other than Allah and absolutely unconnected with the Being of Allah is nothing but an effort towards annihilation.
Lo Cordon says God is that Unique Sun whose living and everlasting rays impart help and life to the existing things.
Feu says: God is aware of everything. He has control over everything and He is controlling all the systems of the universe.
Gordon says: God is that eternal and everlasting power by whose favour the whole Universe has come into existence and continues to develop.
In the 19th century encyclopedia there is a statement of Prodon that God is a reality, which is beyond our understanding and describing whose qualities is beyond our capacity. But inspite of this His existence is certain and undeniable. Before our intellects could investigate the existence of God our conscience had already witnessed His existence.
On page 354 of Dictionary of Stories of Quran La Martin, a great French poet and litterateur says that the heart empty of Allah is a court where there is no Judge at all.
These were few examples of the statements of western thinkers. May our dear youngsters pay attention to this and derive benefits from those great thinkers and confess to the greatness of those thinkers who believe in and have faith in Allah.
Removal of Dirt
Takhliya-that is to keep oneself away from the things that are obstacles in recognising Allah. In other words it means that we must purify our heart of the pollution of the heart. The greatest pollutant of the soul is selfishness. That is to consider oneself most important and not in need of Allah. And this mistaken notion is the result of blind following. Some people become happy on this very mistaken notion. They acquire a little bit of knowledge and consider themselves intellectuals. Although this is knowledge is limited. While there ignorances are unlimited.
How can a person consider himself an intellectual though he is unaware of the most obvious truth and the recognition of Allah. This is nothing but pride and a compound ignorance. The compound ignorance is that a person is unaware of his ignorance. He also does not know what he is unaware of. He shall remain in the complex ignorance forever. Some details regarding the compounded ignorance is given in the begining of this book in the subject of the cure of disbelief. Let us once again see these points.
Cure of self-worship (Narcissum)
One must think upon his helplessness time again and must ponder on his temporal nature from the aspect of his self, qualities and actions. He must understand that whatever there is, it is by the favour and mercy of Allah. He is in need of Allah every moment of his life. Another beneficial thing for the cure of egotism is that one must contemplate upon ones creation and make up. That initially he was dispersed in form of particles of elements then he came into the loins of his father then in the womb of the mother. Then he arrived into the external world. Thus from the cradle to his present condition each of the stage is worth contemplation. One should imagine his future conditions and even his death. Then he must think what his condition would be in the frame where his body will once again disperse in the form of particles. And he would again return to the previous condition.
مِنْهَا خَلَقْنَاكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَى
“From it We created you and into it We shall send you back and from it will We raise you a second time.”
(Surah Taha 20:55)
Then one should consider in detail his present condition. He should think upon his life and his death. He must take note of his health and sickness, strength and weakness, old age or youth, honour or dishonour, thus he must study all of his conditions over whom he has no control and whom he cannot mould according to his wish and will. So much so he has no control over his thinking ability and memory. He tries to understand and memorise many things but he cannot do so. And his desire just remains a desire.
In brief we can say that one should consider ones helplessness and lack of control, weakness and lowliness from every angle. The more he is aware of this the more he will be able to achieve the recognition of himself and his creator and the creator of others. He would be able to understand the limitless wisdom and power of Allah and he would similarly be able to confess of his ignorance and weakness.
Recognition of our personal status
The famous Hadith of our Holy Prophet (s.a.w.s.) is that one who recognise his own personal status, he recognise the real merit of his Lord. Some scholars have given a detail of this hadith this way that one who also knows his freshness, he must understands that he was nothing at first and then he came into existence. He should know his mortality and decaying also. He surely recognized that his Lord is eternal and everlasting. He is Eternal and will be always remain everlasting. A man would feel of his helplessness, infirmity and ignorance, he would certainly come to know about Allah’s unlimited natural resources and His wisdom and tactics. A man who also knows that he is a creature, getting sustain from Allah the Sustainer. He would certainly reach till Allah the Sustainer’s recognition. Thus a man would recognize his own personal status he would get more recognition of Allah.
A wise man can know by consideration that his body and soul, his development and and in every branch of knowledge of his life, the device is not voluntarily. Certainly somebody is his mater, the sustainer and administrative of this and He is the creator of the universe and statement. One who wants to know the recognition of mystic knowledge, he should be more attentive. He should recite a supplication of Hazrat Ali (a.s.) that is written in Mafatihul Jinan in the course of behaviour of Masjid-e-Kufa. It is essential to consider about its intension. Some sentences of this supplication are as follows.
O my Lord, O my Lord You are alive. I am like a dead and who will show mercy on a dead except you?
O my Lord, O my Lord You are Eternal I am perishable, who can be the merciful on perishable except the Eternal?
O my Lord, O my Lord You are Everlasting and I am declining. Who can be merciful on declining except an Everlasting?
O my Lord, O my Lord You are Sustainer and I am a sustaince then who can be merciful on a sustaince except the Sustainer?
Don’t consider yourself to be free
God willing more details about pride and self-complacement will be discussed in the second part of this book. Here we have to know in brief that as long as a man would consider himself firm and without guardianship, he would be proved of his existence. Such person cannot step forward in the field of knowledge. But when he uses his sense that he is not firm and independent then his naturals inherent changed and recognize his Lord in the light of mystic knowledge and becomes a friend of Him. O preserver! You have become a curtain of your own. Move away between your Lord and Your personality. As long as you would be proud of your knowledge you will not recognize mystic knowledge. I show you one point that you do not see at yourself because you are dust.
Beastly pleasures and desires
As all works of greed and sensuality and devotion of devilish desires, beastly pleasures for instance eating bellyful, to sleep more than necessity, to speak unnecessarily generally to conceal the natural inherent, become neglect from remembrance of Allah and become the cause of spiritual illness. In such excess actions of they are harmful for the body and this loss would worthy of attention then it is unlawful. And if it is not so much worthy of attention then it is also hateful. Now if that action is useful for instance one action is also this, that Imam Ja’far as-Sadiq (a.s.) draws attentions towards it. “Lustfulness is one of the poisonous arrow from one of the devi’s arrows: Lustful eyes is one of the Shaitan’s arrow that penetrates into the heart. A man who involves in doing wrong deeds from morning to evening, how much his heart becomes more sick? How can the brilliance rise in the heart to invoke of Allah’s name instead of such badness and pollution? How can be recognizing Allah and truths and facts!
Sinful eyes are far from beloved’s face. Now look at his face through your pure heart. Yes, if favour and grace are granted then licentious person will be sorry for his deeds. Repentance will drove away impurity of the heart and true repentance will wash the heart. I have plunged into tears and bathed and you also say like mystic because mystic people say first become clean and cast a look at pure angelic.
Every sin whether they are small, covers a man’s humanity and makes heart rusty and creates the distance of intimacy between Allah and him. This argument is present in many Ayats of Holy Quran and the traditions. For instance: Sura Mutaffin Ayat no 14/15. “Nay! Rather, what they used to do has become like rust upon their hearts.” “Nay! Most surely they shall on that day be debarred from their Lord.”
In the same way Allah says in Sura Rum Ayat no. 10.
ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاؤُوا السُّوأَى أَن كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُون
“Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them.”
(Surah Rum 30:10)
And Imam Muhammad Baqir (a.s.) has said in Usul al-Kafi that each one has a white dot in his heart, when he does any wrong a black dot creates into the white dot and if he repents of his sin, the black dot removes. But if he remains in the impurity of the sins for a long time the blackness increases up to this it covers the white dot completely. Such person cannot turn to the right path. This is an explanation of Ayat 14 of Sura Mataffin. And Imam Ja’far as-Sadiq (a.s.) said to Abu Abdullah that my father (Imam Muhammad Baqir (a.s.) had been said that sins ruin the heart. Undoubtedly the heart involves with the sins continuously up till that the sins controls his heart and the heart turns down and no truth remains left and a man does not accept the guidance and does not obey the truth.
The dangerous pain of the heart
Hazrat Amirul Mo-mineen (a.s.) says that sins are more dangerous pain of the heart and nothing else. No more dangerous fear of anything more than death. Previous sins are enough to get worry and for guidance, death is enough. (From Usul al-Kafi)
Hazrat Amirul Mo-mineen (a.s.) also said “I am worried the two things for you. First to follow desires and secondly long-hopes. To following desires separates a man from the truth, while long hopes lose the remembrance of the hereafter. (Yes-long hopes and long desires lose the remembrance of the death. And if a man does not remember the death he forgets the hereafter also. A true believer should not fear of death. He should always remember it. It is mentioned in first Hadith “That nothing is dangerous except the death.” He feels this fear when he does wrong and does not repent for it. To protect from the fear of death he should not commit a sin and repent for the previous sins and hopes for Allah’s mercy.
Allah is the Manifests, but the veil of desires in intervening
In the supplication of Abu Hamza Thumali, Imam Zainul Aabedeen (a.s.) prays to Allah.
“Undoubtedly, the way is short to come towards you and you do not veil from your creations on the contrary the had deeds of your creation became veil between you and him. In one edition a word Aamaal is used instead of A’amal means desires are hindered being a veil, Imam (a.s.) says – I am very near of myself or You are nearest than this and it is very strange that I am very far from it.
Preoccupation makes negligent from remembrance of Allah
A man becomes occupied to fulfill his desires and lustfulness and long long hopes that he is committing sins one after another and becomes sinful by heart and draws the curtain between Allah and himself. His preoccupation makes him neglect from remembrance of Allah.
We have lost the way
We become pleased getting materialistic pleasures of the world. We become sad seeing loss of the world but we doubt worry about the loss. If the hereafter. We do not guess about humanity and spirituality in the mind. That is why we do not worry about for good dealing of our next life. Though there is no great danger from the danger of sins and no great harm from the harmfulness of the hereafter. The real investment of a man is his faith. Desires of sensuality and a thief like Shaitan steal from him and he sleeps in peace. He doesn’t worry that lies faith decreases or completes due to his sins. Would that his faith departs at the time of his death.
It is surprise that besides this condition they cry for their materialistic condition and remain in bodily sickness and also in spiritual sickness very badly.
All hospitals are full of these patients in every era and no place is vacant and the diseases increasing day by day but people do not take a lesson that are giving more importance to bodily sickness. They do not repent for it and do not leave the path of Shaitan. The best remedy is the remembrance of Allah but to remember Allah is whiter, they do not remember Him for a moment. Their soul remains in restlessness and in trouble but do not find remedy of it. Remember that remembrance of Allah satisfies the mind and the soul.
Afflicted time of today
Certainly, today the condition of a man is very miserable. Hazrat Ali (a.s.) says in Nahjul Balagah that you live in such period that would be ruined very soon and would rise up again. Shaitan is very anxious to misled people. This is such a period that Shaitan’s capitalism’s and equipment’s increased and his deceivefulness involve many people and they are ready to come into his trap. See whereever you like, you will see empty handed everywhere, means poverty and hunger, pain and sadness and wistfulness and anger. People are debarred from endurance and contentment. Richness is not counting as gratitude nowadays.
On the contrary it has been restricted in ungratefulness. People have become miser instead of generous. They do not like to spend money in the way of Allah and like to collect money and have become wayward to obey the Islamic law and have become deaf from hearing the guidance.
We come to know after surveying the mode of life today that there are four kinds of people in the society. Some are very poor who remain very sand and lamenting or some are very rich and ungratitude to Allah. Some are very miser and greedy. Some rich people who are not poor, miser or greedy but turn their faces from Allah’s invocation.
We have not to leave a social life also
Do we leave the social life and go to jungle? No, Islam is prohibited the manners of Sufis and Rahibs. We have to live in society. We have to remove obstacles from the way of Allah and the recognition of the hereafter. We have not to waste the capital of faith and belief and have to enjoy the pleasures and comforts of the society.
Mind and Shaitan
In knowledge of God, humanity and wisdom and Islamic law, there are two biggest obstacles. Mind of human being that tries to mislead him and Shaitan makes his mind’s beasliness restive. These two enemies try to mislead people everywhere and every time whether he is in society or in jungle. Therefore a man should oppose them. These enemies play a trick also that they show the bad deeds are good. I a man want to run away he should run away from following the evil mind and Shaitan and not from the society.
Congregational prayer and Hajj
The biggest duty incumbent on people from Allah is the prayer of five times everyday. Allah has emphasized for congregational prayer. Allah says in clear words in Sura Baqrah Ayat no 41. “And bow down with those who bow down.”
After Namaz, Haj is the biggest obligatory prayer that is performed in gathering. There are many benefits in it. If any one guides to stay alone far away from society, he is misleaded and he is talking against Islamic law. If one who himself is mislead, how can he guide the other people? One who takes a leadership holding a stick of a blind and if he himself is also blind then his blindness doubled.
Hence what to do?
Allah is the Wise, The Knower. He knows His people’s pain and remedies. He has send the Prophet (s.a.w.s.) and His decendents for this reason. He has given a prescription of the guidance and has given guidance on account of each and every work. What to do and what not to do has showed in details? There are commands to speak a word from the tongue and to swallow a morsal of food into the mouth. Where to sit and where not to sit, whom to speak and where not to cast a look at, all orders are present in Islam for all big and small work. Every works like obligatory, unlawful, unbecoming, desirable and permissible are connected with one among these five. Each work of a man king is connected with one of the commands. This detail is present in Risala-e-Ambiya (i.e. Toziul Masae’l).
Islamic laws and act upon it
All have responsibility to act upon the religious law and a man will get benefit of it. First of all to learned about religious law. Of course, it is obligatory to get information about Islamic laws. It is necessary to be attentive at least obligatory and unlawful thing from these five commands. A man should be careful that obligatory thing would not miss from him and unlawful thing would not commit from him. The next stage after this, that he should accomplish all permissible work and avoid from unbecoming work. Undoubtedly one who is acquanted of all religious laws and also acted upon it, being staying in the dirty society, he is clean and pure. According to the Persian hadith, to clean the mind from all evils gives benefit. Islamic jurisprudence is alchemist that shows that how mind is softening in trial’s kiln and unripe thing is separated from the original. This matter will be very lengthy to go in detail. That is why we content with some shawls of alchemist.
Five times cleanliness in twenty four Hours
For instance one command of Allah is the prayer of five times. Morning, Afternoon, Evening, Magrib and Isha. One who performs these prayers of five times with manners especially with Jamat, all pollutions clean in this time? The famous saying of our Holy Prophet (s.a.w.s.) is “One who performs the prayer of five times, just as he dived five times into the water and cleans his body. Is any dirt will remain on the body of such person? The same condition is the heart of a pious man.
‘Special effect of each command’
There is a special effect of Fast, Zakat (poor-rate) Hajj and other obligatory works. There is a special effect on every obligatory prayer on account of purification of soul and disease of heart more than other obligation. If a man performs all obligatory prayers and gives up one from it, he will be deprived from the benefits of obligatory prayers and he will be involve in the disease of heart and his compensation cannot be make from other obligatory works.
The same thing is to give up all wrong things. If a man avoids all the unobligatory work except one, his heart becomes impure on account of this. And this impurity cannot remove without abstaining from particular wrong deeds.
“Remembering of death makes heart pure.”
The same thing is containing in permissible works. In connection of purification of heart effects by particular same permissible work and this effect cannot obtain by any source. To remove the obstacles in connection of purification of heart and knowledge of God we should remember knowledge of God we should remember the death in one of the permissible work. There are a very few sermons of Hazrat Ali (a.s.) in Nahjul Balagah that he has not warned us about the death. For instance he says – “I advice you to remember the death every time and decrease the negligence from it. How is your negligence about such thing (death) that doe not remain inattaintive from you”?
Hazrat Ali (a.s.) states in writing a letter to the governor of Miser, “When ever your mind disturbs you in connection of lustfulness, you increase your remembrance of the death. According to sermonizer death is sufficient. The Messenger of Allah (s.a.w.s.) always advised his followers in connection of remembering the death and said – Remember the death more because it endeavours the pleasure of mind and it is a thing that stands as a wall between you and your lustness.
And the tradition of Imam Baqir (a.s.) is present in Usul al-Kafi that Hazrat Nabi Akram (s.a.w.s.) was asked that how is the momin wise and honest than others? Hazrat replied, one who remembers the death and is ready for every time.
“Every thing is bad beyond limits”
In connection of remaining abstain from unbecoming things, there are some permissible thing also. If does not remain abstain from one of becoming things, the disease of heart was removed will not be cured. Certainly whatever the loss is in from not abstaining from the unlawful things, not so much lost in giving up unbecoming things. In the same way there is much loss is in giving up all obligatory things and not so much loss in giving up permissible work. For instance one becoming work is to eat bellyful, in the same way bellyful food in the stomach is also disapproved. If to eat too much that becomes the cause of disease then it is not disapproved but it is unlawful. In the same way to sleep too much, to talk too much is disapproved to the point of being forbidden. If a sentence also that commits a sin is not disapproved but it is unlawful.
Sura A’raf Ayat 31 points towards this “And eat and drink and be not extravagant, surely the does not love the extravagant.”
Imam Ja’far as-Sadiq (a.s.) says:
Surely Allah does not like who sleeps and eats extremely.
And Tradition of the Holy Prophet (s.a.w.s.) is recorded in Safinat-ul-Behar Vol 2 pg. No 50:
It is your duty to remain silent. Because silence is an implement to remove Shaitan and helpful to you in your religion.
There are many contemptible traditions of the Holy Prophet (s.a.w.s.) such as too much sleeping, eating and too much praising. For the purification of mind, heart, in the way of natural inherent, necessary to adopt the middle way for sleeping, eating and speaking. Besides to see personally and investigate the fact is a big proof of our correct consideration
Pleasure of Supplication
You see by experiment that once you lessen in eating and sleeping in a night and get up early at dawn and pray a few rakats namaz, converse with Allah and again pray one or two rakats or become habitual of this, then you will come to know about the nearness of Allah and you will feel sweetness of prayer and you will know the stage of spiritual destination up till limit. A poet says (decrease in sleeping and eating ad take this gift for Him and join with such persons who sleeps less at night and beg pardon from Allah. Sura Zariyat Ayat no 17-18 points out towards it.???
كَانُوا قَلِيلًا مِّنَ اللَّيْلِ مَا يَهْجَعُونَ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ
“They used to sleep but little in the night. And in the morning they asked forgiveness.”
(Surah Zariayat 51:17-18)
Worship discards the veil
Imam Ja’far as-Sadiq (a.s.) says in Safinatul Behar vol. 2 pg. no. 603 that there is no any other curtain between Allah and a person except the curtain of uncontrollable desires and soul and to slew both of them, he should consider himself helpless according to his personality, attribution and practice to fear of God, remaining hungry and thirsty at the day time and keep awaking at night are not any work like an arm is better than these. He says avoid following the mind because nothing is wild like this in the way of Allah that throw down people on the back..
source : QALBE SALEEM/ Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
