Ain-Al Hayat, The essence of life chapter1

 

Ain-Al Hayat,
The essence of life 

 

BOOK ID
 Author ( s): Allamah Muhammad Baqir Al- Majlisi
 Translator ( s): Sayyid Tahir Bilgrami Publisher ( s): Ansariyan Publications - Qum Category: General God & amp; His Attributes Companions General General Miscellaneous information: First Edition 1425- 2004- 1383 ISBN- 10: 9644386388 ISBN- 13: 978- 9644386381

 

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 ‘ Ain- Al Hayat الحیاة عین 
The book begins with the biographical descriptions of some of the truest Companions of The Prophet ( S, ) namely, Salman Farsi, Abu Dharr Ghifari and Miqdad Al- Aswad. Then in each chapter he picks up various themes related to the Existence of Allah SWT, His creation of the universe, the angels, His Attributes, Prophethood, followed by Imamah, The Day of Judgment, the value and rewards of good deeds etc. Allama Majlisi elaborates upon the aqaeed ( tenets of beliefs) in their various ramifications and shows us how to attain total devotion to Allah SWT. One chapter is devoted to the benefits of reciting The Quran as a whole and verses from various chapters. There is also very good advice about dealing with rulers and about helping one’ s brethren in faith, examples from the lives of Imam Husain ( as) and Imam Zaynul Abideen ( as) as well as supplications to be recited after each salaat and before going to bed. Negative behavioral traits that show the degree of one’ s belief and faith are listed and discussed. These include, inter alia, lying, greed, backbiting, false allegations, pride etc. The book also includes various supplications to be recited after each prayer, especially the tasbeeh and its merits. The book concludes with The Prophet’ s Will concerning Abu Dharr, the most truthful person. 

 

About The Author 
Allama Muhammad Al- Baqir Majlisi was a scion of a very erudite family. His ancestor was Maqsood ‘ Ali Majlisi who migrated from Jabal Aamil to Isfahan city in Iran. He had two sons, Muhammad Taqi and Muhammad As- Sadiq. Both of them received instruction in Islamic Studies from Allama Abdallah Shustari. Allama Muhammad Taqi Majlisi, himself an erudite Islamic Scholar, was the father of Allama Muhammad Al- Baqir Majlisi. Allama Al- Baqir was born in the year 1037 H ( 1616 AD). He opened his eyes in a scholarly atmosphere. His two elder brothers, Mulla Azizullah and Mulla Abdallah were scholars of high repute and his sisters too were ladies of high learning. Within no time, the young Muhammad Al- Baqir acquired mastery in logic, philosophy, mathematics, hadith ( traditions, ) fiqh ( jurisprudence, ) literature and Qur’ anic commentary. Allama Muhammad Al- Baqir Majlisi’ s tutors too were of very high repute. Among them were Hasan ‘ Ali bin Abdallah, Sayed Muhammad Haidar Tabataba’ i, Mir Muhammad Mu’ min and Allama Muhsin Faid. When the scholarly atmosphere honed his capabilities, Muhammad Al- Baqir commenced his authorship. The work that the erudite scholars did in a millennium, Allama Majlisi achieved in a short span of 77 years. It is a fact that what Allama Muhammad Yaqub Kulaini commenced, Allama Majlisi took up capably as a rena’ Isance to his efforts. Bihar Al Anwar is Allama Majlisi’ s monumental work consisting of 25 volumes. Mirath ul Uqool fi Sharh el Kafi is a commentary on authentic and weak narrations. Allama Majlisi had hundreds of disciples studying under him. His prominent students were Allama Sayed p: 2 Nematullah Jazairi, Mirza Abdallah Affendi, Mulla Abdallah Ardabeli, Mulla Muhammad Fadil, Mulla Muhammad bin Hasan Isfahani and Mulla Muhammad Husayn bin Yahya Noori. This great luminary of Islamic learning passed away at the age of 77 years in 1111H ( 1690 A. D). .

 

 

Introduction: Profiles of The Benevolent Companions of The Prophet ( S) Abu Dharr ( r. a) . Abu Dharr was his patronym and the given name was Jundab bin Junada. He belonged to the tribe of Bani Ghaffar of Arabia. There are recorded traditions to prove that after the Infallibles of the Prophet’ s Family, the most exalted amongst the companions were Salman, Abu Dharr and Miqdad. The traditions of the Holy Ahl- ul- Bayt bear witness that after the demise of the Holy Prophet ( S, ) most of the companions turned apostate. But Salman, Abu Dharr and Miqdad were amongst the small group of steadfastly dedicated followers of the Prophet ( S) and his family. It is another matter that many of the apostates came to the right path later on and owed allegiance to Amir’ ul- Mu’ mineen ‘ Ali bin Abi Talib ( as). The Qualities of Salman, Abu Dharr And Miqdad Imam Ja’ far As- Sadiq ( as) says that Amir’ ul- Mu’ mineen‘ , Ali ( as, ) said to Salman“ , O Salman! Call at the door of Fatima, the daughter of the Prophet, to give to you a portion of the gift that she has received from the Janna { the Heaven}. Salman went to the door and made his request. The Lady said“ , Three Houris came from the Heaven and brought gifts in three containers. One Houri, whose name was Salma, said that Allah has created her for Salman, the second Houri said that she was Zara and was p: 3 earmarked for Abu Dharr and the third was named Maqdooda and was created for Miqdad” ! After this conversation Lady Fatima ( as) gave to Salman a portion of the gift received from the Heaven. The material was so fragrant that wherever he went with it, the people asked him what material he was carrying that similar fragrance they had never experienced in their lives. Reliable books of both the Schools have it on record that the Prophet ( S) has said that there is none more truthful than Abu Dharr on the earth and under the sky! One person expressed his doubt to Imam Ja’ far As- Sadiq ( as) about this Tradition that Abu Dharr couldn’ t possibly be more truthful than Amir’ ul- Mu’ mineen ‘ Ali bin Abi Talib ( as). Imam Ja’ far As- Sadiq ( as) asked the person if he was aware when and under what circumstance the Prophet ( S) made this remark about Abu Dharr? When the man replied in negative, the Imam ( as) said“ , Some persons went to the Prophet ( S) and complained that Abu Dharr was attributing incomprehensible phenomena to Amir’ ul- Mu’ mineen ‘ Ali bin Abi Talib ( as). At this point the Holy Prophet ( S) mentioned about the truthfulness of Abu Dharr” Imam Ja’ far As- Sadiq ( as) also told to the person that comparisons between the Infallible and the fallible persons should not be made. Imam Ja’ far As- Sadiq ( as) has also said that once, when Abu Dharr reached the presence of the Prophet ( S, ) he found him deeply engrossed in conversation with Dahia Kalabi, another companion. Abu Dharr quietly walked away intending not to p: 4 disturb the conversation. In fact it was the Angel Gabriel in the guise of Dahia Kalabi who was visiting the Prophet ( S). Gabriel expressed his surprise that Abu Dharr went away without greeting the Prophet ( S). He also mentioned that one of the supplications of Abu Dharr was a topic of discussion amongst the angels in the Heaven. When Gabriel took leave and Abu Dharr visited the Prophet ( S, ) the Prophet ( S) said“ , O Abu Dharr! Why did you go away so quietly even without greeting me” ! Abu Dharr replied“ , O Prophet! I found you so engrossed in conversation with Dahia Kalabi that I thought you were discussing some confidential matters and it was not discreet to disturb your talk” . The Prophet ( S) asked Abu Dharr“ , Recount to me the supplication which you recite regularly. The Angel Gabriel, who was with me in the guise of Dahia Kalabi, told me that Abu Dharr walked away without greeting me and also mentioned that his supplication is the matter of discussion amongst the angels in the Heaven” ! Hearing this, Abu Dharr recited the following supplication: النَّاسِ. شِرَارِ عَنْ وَالغِنَى العَافِیَةِ، عَلَى وَالشُّکْرَ البَلاَءِ، جَمِیعِ مِنْ وَالعَافِیَةَ بِنَبِیِّکَ، وَالتَّصْدِیقَ بِکَ، الإِیمَانَ أَسْأَلُکَ إِنِّی اَللَّهُمَّ “ O Allah, grant me faith in you, and belief in Your Prophet, and safety from all calamities, and thankfulness for wellness, and independence from evil humans” . A reliable tradition of the Imam Ja’ far As- Sadiq ( as) mentions that after the passing away of the Prophet ( S) it is obligatory on the followers of the p: 5 Faith to love the Companions who steadfastly followed the religion without any dissent or innovation. Amongst these steadfast persons were Salman Farsi, Abu Dharr Ghiffari, Miqdad bin Aswad Kindi, Ammar bin Yassir, Jabir bin Abdallah Ansari, Abdallah bin Samit, Ibada bin Samit, Abu Ayoob Ansari, Hudhaifa bin al Iman, Abul Hasheem, Sahl bin Hanif, Khazeema bin Sabit, Abu Saeed Khadri etc. Bin Babawaih narrates from Abdallah bin Abbas that one day the Prophet ( S) was sitting in the Qiba Mosque with his Companions. He said“ , The first person who enters the door of the Mosque will be destined for the Heaven” . Hearing this, some companions got up to leave and grasp the privilege of entering the mosque first. The Prophet added“ , many persons will enter this mosque and everyone will try to preempt the others, but the one amongst them who informs about the ending of the month of Azur? will be destined for the Heaven” ! Abu Dharr entered the Mosque along with the other persons. The Prophet ( S) asked the gathering about the current month of the Roman Calendar. Abu Dharr replied that it was the end of the month of Azur?. The Prophet ( S) said that he was aware of the fact but he wished to impress on the gathering that Abu Dharr was destined for the Heaven. The Prophet ( S) further added that this Heavenly person will be banished by the people because of his profound love for my family and that he would spend the rest of his life p: 6 in a desolate place and die a lonely and hapless death! The people of Iraq would give him a burial taking pity on him. These persons too will be in the Heaven that has been promised by Allah to the benevolent. Imam Ja’ far As- Sadiq ( as) also said that there are ten stages of faith. He added that Salman was on the tenth stage, Abu Dharr on the ninth, and Miqdad on the eighth stage! Abu Dharr Accepts Islam Muhammad bin Yaqoob Kulaini narrates that Imam Ja’ far As- Sadiq ( as) told to a person about the manner in which Salman and Abu Dharr accepted Islam. He further said that one day Abu Dharr was grazing his sheep in his hamlet, Marka, which is situated near Mecca. While the sheep were grazing a wolf attacked them and Abu Dharr scared it away with his staff. The wolf repeated its attempt to attack the sheep when Abu Dharr ran after it shouting“ , you cruel creature! Why are you not running away” ! The wolf miraculously uttered“ , Am I cruel or the people of Mecca who are perpetrating cruelty after cruelty on the Prophet ( S” )! Abu Dharr, when he heard this from the dumb animal, started to walk towards Mecca. When he reached Mecca it was very hot there and he was uneasy with acute thirst. He drew some water from the spring of Zam Zam. To his surprise Abu Dharr found that the container was having milk instead of water. He drank it, quenched his thirst, and understood that this was the first p: 7 miracle of the truth of Allah’ s Prophet ( S) that he was experiencing. When he proceeded towards the compound of the Ka’ ba he found some people talking irreverently about the Prophet ( S) of Allah. At this juncture arrived a person and noticing him the group got scared and became quiet. When the person started to leave the place, Abu Dharr too followed him. Catching up with the person Abu Dharr asked“ , Who are you” ? He replied“ , I am Abu Talib, the chief of Mecca. Have you any work with me” ? Abu Dharr said“ , I wish to meet the Prophet of Allah ( S) to accept Islam” . Abu Talib ( r. a) . said“ , Tomorrow you can come with me to meet him at the same time as now” . The next day Abu Dharr reached the place at the appointed time, Abu Talib ( r. a) . joined him and they both proceeded to meet the Prophet ( S). Abu Dharr ( r. a) . says that Abu Talib ( r. a) . took him to a house where Hamza ( r. a) . was present. He greeted him and Hamza ( r. a) . returned his greeting and inquired about the purpose of his visit. When Abu Dharr informed to him the purpose of his visit, Hamza ( r. a) . said that there is one God, Allah, and Muhammad ( S) is his Prophet. Abu Dharr rejoined bearing witness that there is no god but Allah and Muhammad ( S) is His Messenger ( la ilaha ill Allah Mohammad ur rasool Allah). Then Hamza ( r. a) . took him to another house where Ja’ far ( r. a) . was there. He too asked Abu Dharr p: 8 the same questions and was given similar replies. Then Ja’ far Tayyar ( r. a) . took Abu Dharr ( r. a) . to the house of Amir’ ul- Mu’ mineen ‘ Ali bin Abi Talib ( as). There too Abu Dharr ( r. a) . bore witness about Allah and his Prophet ( S) thrice. Now Amir’ ul- Mu’ mineen ‘ Ali ( as) took Abu Dharr ( r. a) . to the presence of the Prophet ( S). He greeted the Prophet ( S) who kindly asked him to sit and bear witness to the unity of Allah and that Muhammad ( S) is Allah’ s Prophet. Now the Prophet ( S) said“ , O Abu Dharr! You must immediately return to your place that your paternal cousin has expired and you are the soul inheritor of his estate. Go home and take charge of the affairs of your estate. You must join us when we summon you” . Therefore after the migration ( Hijra) Abu Dharr had the honor of meeting the Prophet ( S) in Medina.

Salman Accepts Islam Imam Muhammad Al- Baqir ( as) says that some companions visited the grave of the Prophet ( S) one day and were busy conversing with each other. Amir’ ul- Mu’ mineen ‘ Ali ( as) asked Salman Farsi“ , O Salman! How did you accept the Faith of Islam” ? Salman replied“ , O Amir’ ul- Mu’ mineen! Since it is obligatory on me to reply to your queries, I am narrating to you the circumstances under which I accepted the Faith. I am a native of the city of Shiraz and my profession was farming. My parents used to love me very much. One day when I visited a hermitage along with them I heard a sound as if p: 9 someone was saying there is no God but Allah‘ , Isa ( as) is the Spirit of Allah and Muhammad ( S) is the Messenger of Allah ( la ilaha il Allah ‘ Isa Rooh ul Allah Muhammad Rasool Allah). These words had such profound effect on me that the love of the Prophet ( S) got embedded in my entire existence. I instantly abandoned my ancestral belief of worshipping the sun. Hearing this my father got very angry on me and he incarcerated me in a deep well. I was held there for a very long time during which I used to pray to Allah for my deliverance. One day an old person dressed in a white robe arrived and releasing me from the well took me to a hermit. I expressed to the hermit about my faith. He was very kind to me but one day he told me that he would expire on the following morning I asked him‘ , Then what should I do and where should I go to’ ? The hermit mentioned to me the name of another hermit and his location. He asked me to give his reference when I met the other hermit. I therefore went there and spent quite a while with the hermit till he too expired. After the hermit’ s death I continued to live with the other inmates of the hermitage. Those people were in the habit of taking wines with the food and insisted on my partaking of it. When I refused to comply they got angry p: 10 on me and sold me as a slave to a Jew. This Jew also inflicted lot of hardships on me. In the end he sold me to a lady by the name of Salimia. The lady had an orchard and I was assigned to water the trees. The lady was very satisfied and happy with my work. One day a group of persons entered the garden. They were having a cloud hovering over their heads. In the group there was the Prophet ( S, ) Amir’ ul- Mu’ mineen ‘ Ali ( as, ) Hamza, Zaid bin Haritha, Aqeel, Abu Dharr and Miqdad. I thought that the cloud following a person is the sign of the Prophet ( S). But all of them couldn’ t possibly be prophets. Definitely one of them must be the Prophet ( S). I was wondering about this when the Prophet ( S) called me up and pushing aside his robe showed to me the Seal of prophet- hood on his back. I instantly fell on his feet but he raised me up with great affection. Now the Prophet ( S) told to Salimia that he wished to buy me from her. She asked for four hundred date palms in exchange for me and said that out of these two hundred should have yellow dates and the other two hundred red dates. The Prophet accepted this deal and asked Amir’ ul- Mu’ mineen ‘ Ali ( as) to gather four hundred seeds of dates. When Amir’ ul- Mu’ mineen ‘ Ali ( as) completed the task, the Prophet ( S) started sowing and Amir’ ul- Mu’ mineen ‘ Ali ( as) went after him watering the planted p: 11 seeds. As the Prophet ( S) sowed the next seed, a full- grown plant emerged from the first laden with fruits. Now, the four hundred date palms were ready, two hundred bearing yellow and the other two hundred bearing the red fruits. When Salimia saw that her wish had been fulfilled she came up with another condition that she wanted all the palms to bear yellow fruits. Therefore, with Allah’ s wish Gabriel came and with the touch of his wings, he turned all the palms to bear yellow dates. Now Salimia had perforce to part with Salman. Then the Prophet ( S) released Salman and said“ , O Rozba! From this day we give you the name of Salman” .

Abu Dharr, The Oppressed ‘ Ali bin Ibrahim narrates that during the battle of Tabook Abu Dharr fell behind the troops because his camel was weak and emaciated. Abu Dharr abandoned the camel and carrying his luggage on his back proceeded forward. When he reached near the group, the people informed the Prophet ( S) that someone was seen approaching them from a distance. The Prophet ( S) said“ , This is Abu Dharr. Fetch water for him that he might be very thirsty” . When Abu Dharr reached the group, his thirst was quenched. Abu Dharr then took out a pitcher full of water from his luggage and presented to the Prophet ( S). The Prophet ( S) asked“ , O Abu Dharr! Despite having water with you, you preferred to remain thirsty. What is the reason for this” ? Abu Dharr politely replied“ , I had obtained this water p: 12 from a cistern on the way. The water was very sweet and cold. I thought that I must present this water to my Master instead of consuming it myself” . The Prophet ( S) replied“ , O Abu Dharr! May Allah be kind to you. You must be patient in your lonely journey, lonely death, poverty and helplessness. A group of God fearing persons will perform your last rites and Allah will give you entry to the Heaven” . Reliable histories are witness that during the Second Caliphate Abu Dharr was banished to Syria. There, Abu Dharr started publicly criticizing Emir of Syria for his actions, which were contrary to the norms of Islam. He also continued to eulogize Amir’ ul- Mu’ mineen ‘ Ali ( as) in public. In the mean time the third caliph assumed power when the Emir of Syria ( Mu’ awiah) wrote to him complaining about Abu Dharr. He also mentioned in his letter that Abu Dharr was critical even of the Caliph. Orders were passed that Abu Dharr be sent to the capital expressly. In consequence the thoughtless Emir dispatched this great companion of the Prophet ( S) tied on to the naked back of a camel. Abu Dharr arrived at the court of the Caliph in an emaciated condition and was the recipient of the following reprimand from the Caliph“ , why O Abu Dharr! You are making false allegations against us and praising Amir’ ul- Mu’ mineen ‘ Ali bin Abi Talib ( as” )? Abu Dharr recited a long verse from the Holy Qur’ an, the gist of which is that Allah p: 13 will consign the disobedient persons to the Hell and they should also be warned that Allah is not unmindful of their deeds. The Caliph rejoined in a furious tone“ , O Abu Dharr! Now you have so much courage that you are confronting me! What is the act that I have committed against the dictates of Allah and the Prophet ( S” )? Abu Dharr said“ , Don’ t you remember one evening the two of us went to the presence of the Holy Prophet ( S) when we noticed that he was very sad and pensive. When we again went to his presence the next morning we found him very happy and pleasant. When we asked him to relate to us the reason for his changing moods, the Prophet said ‘ Yesterday the treasury ( Bayt al Maal) had four Dirhams. I was concerned that the amount was the share of some deserving person and it had remained undistributed. Today the amount has been given to the deserving. I am now satisfied that the amount has been disbursed’ . “ O Caliph of the time! Today you are hoarding 100, 000 Dirhams in the Bayt al Maal and are looking for arrival of another 100, 000 that you can bestow favors on your kin” . Someone said, “ Abu Dharr is a liar and the Verses he has quoted are never concerning you ( The Third Caliph”. ) Therefore Amir’ ul- Mu’ mineen ‘ Ali ( as) was called to arbitrate. The Caliph related to Amir’ ul- Mu’ mineen ‘ Ali ( as) what had transpired between the parties and asked his opinion whether Abu Dharr p: 14 was telling a falsehood? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , Have fear of Allah! I have myself heard the Prophet ( S) say that there is none more truthful than Abu Dharr on the land and under the sky” ! Abu Dharr cried and said“ , It is a pity that you are greedy for wealth and call me a liar. You presume that I have uttered a falsehood concerning the Prophet ( S). I am a better person than all of you” . Othman asked Abu Dharr“ , How do you feel that you are a better person than us” ? He replied“ , From the day I was separated from my Master ( the Prophet) I am wearing the same robe. I have not sold my Faith for the worldly pleasures. To the contrary, you have compromised your Faith for your selfish ends. You have created innovations and squandered Allah’ s bounty. You shall have to face retribution on the Day of Judgment for your acts” ! Othman said tersely“ , I shall ask you certain questions under oath” ! Abu Dharr replied“ , I shall respond to all your questions, whether under an oath or not” . Othman took Abu Dharr into privacy and said angrily“ , Look! Because you happen to be a companion of the Prophet ( S) I cannot get you executed. But I can definitely banish you. Tell me which town you prefer to live in” Abu Dharr replied“ , Mecca, which is the place of birth of the Holy Prophet ( S” )! Othman asked“ , Which is the place you don’ t like” ? Abu Dharr replied, “ Rabdha” ! Orders p: 15 were then issued that Abu Dharr be exiled to Rabdha and that none should accompany him to the place. But Muhammad Yaqub Kulaini writes that at the time of the departure of Abu Dharr from Medina, Amir’ ul- Mu’ mineen ‘ Ali ( as, ) Imam Husayn ( as, ) Imam Hasan ( as, ) Aqeel and Ammar went for some distance with him and advised him to be patient. Imam Husayn ( as) told him“ , O Uncle! The enemy wanted to deprive you of your Faith, but he didn’ t succeed! But in the bargain he has lost his own Faith. Allah shall reward you in abundance” ! Abu Dharr Ghiffari reached Rabdha, and lived a lonely existence. He had neither friend nor helper. He had a few sheep in the beginning that died in time. His sons succumbed to the harsh environment of the place and his wife too died. Only one daughter remained with him. For three long days Abu Dharr remained without any food or sustenance in the desert. He put his head on a mound of sand and expired. Only his four- year- old daughter remained. The child started crying and shouting for help when a caravan of men arrived there. The girl recalling her father’ s last wish told to the new arrivals“ , O travelers! The companion of the Prophet ( S) has died and his body is lying for two days without a shroud and grave” ! The daughter of Abu Dharr says that she remained near the grave of her father and continued to offer prayers and fasting, as did the father. p: 16 She witnessed in her dream one night that Abu Dharr was reciting the Holy Qur’ an in his nightly prayers. She asked him“ , O father! How has Allah treated you” ? He replied“ , My daughter! I have arrived in the presence of my Allah. He is happy with me and I am contented. He has given me many bounties. O daughter! Do good deeds and don’ t let pride overwhelm you” . The history of Asam Koofi records that the persons who attended the burial of Abu Dharr were Ahnaf bin Qais Tamimi, Saasa bin Sauhan Abdi, Kharja bin Salat Tamimi, Abdallah bin Muslim Tamimi, Bilal bin Malik Muzni, Jareer bin Abdallah Bijli, Aswad bin Yazid al Naqhi, Alqama bin Qais al Naqhi and Malik- il- Ashtar. Bin Abdul Birr writes in his book, Al Istiaab, that Abu Dharr died in 31 or 32H and that Abdallah bin Masood performed his funeral prayer. The group that attended the last rites of Abu Dharr consisted of the companions of the Holy Prophet ( S). The chief of the caravan was Malik al- Ashtar. Hearing the wails of the little girl, he couldn’ t control himself crying. He reached the body of Abu Dharr and recited a requiem. Malik al- Ashtar was carrying with him a shroud that he had bought for 4, 000 Dirhams. He draped the shroud on the body of Abu Dharr for burial. The gathering raised their hands towards the Heaven and said“ , O Allah! This was your good creature! He was a beloved companion of your Prophet ( S)! Bless him in p: 17 the name of Muhammad ( S) and his holy Progeny! Punish those who have inflicted hardships on this gentle soul” ! The entire gathering said“ , Amen” !

The Prophet’ s Will Concerning Abu Dharr Sheik Abu ‘ Ali Tabarsi writes in his book, Makarim al Akhlaq, and several other reliable sources relate that when Abu Asad Deelmi went to Rabdha to meet Abu Dharr, he told him that when one early morning he entered the Prophet’ s Mosques in Medina none other was present with the Prophet ( S) except for a copy of the Holy Qur’ an and a hamael ( a miniature compilation of the Holy Book). Being alone with the Holy Prophet ( S, ) he took courage in his hands to ask him“ , O Lord of the Universe! Kindly give me such advice that it is advantageous to me in both the worlds” . The Prophet ( S) looked at him intently and said“ , Abu Dharr! For us you are a member of our family! In my eyes you are a chosen creation of Allah. Listen, and listen with care, remember and act on my advice“ . O Abu Dharr! Worship Allah as if you are seeing Him! And if you cannot see Him, then definitely He sees you’” ! This tradition of the Prophet ( S) is the comprehensive utterance of the Prophet ( S) that might require volumes to explain and elucidate. We are trying to dwell on the subject briefly in the steps dealt with in the following chapter. My humble effort may not measure up to the comprehension of the eloquence of the Great Personality, but it is p: 18 my duty to make an effort. Inshallah!

 

 

 

Chapter 1: The Steps
 Step 1: The Meaning Of The Sighting Of The Exalted Creator In the tradition sighted at the end of the previous chapter there has been stress on the sighting of the Exalted Creator. We must know that the sighting is of two types, namely, 1) sighting with the eyes and 2) sighting with the heart. In the view of the devout persons sighting through the heart is more important than sighting with the eyes. It must be your experience that many a time the eye can make a mistake about the object sighted. For example from a fast moving carriage one gets the illusion that the trees are fast running in the opposite direction. This, as you know, is contrary to the fact. But, in the case of sighting through the heart there will not be any element of error. Someone asked Amir’ ul- Mu’ mineen ‘ Ali ( as) if he has sighted Allah whom he worshipped. He replied“ , If I had not seen Him, I would never have worshipped Him. But I have not seen Allah with these eyes because they have no such faculty. I have witnessed Allah with the eyes of my heart and the firmness of my Faith in Him” . Imam Ja’ far As- Sadiq ( as) was asked by someone“ , O son of the Prophet! How to create khudu wa khushu ( humility and fear of Allah) in prayer” ? The Imam ( as) replied“ , During prayer keep your eyes focused on the point where you prostrate with your forehead” . Again someone asked the Imam ( as) the same question and he told p: 19 him that during the prayer he should have the thought in his mind that he might die immediately after the prayer. After some more days another person asked the Imam the same question. The Imam said that during the prayer the person should concentrate on the thought that he is witnessing Allah; but since Allah does not have any physical appearance, He cannot be seen with the eyes. The thought must be there during the prayer that Allah is looking at the worshipper. A thought comes to the mind that the Holy Imam ( as, ) instead of giving three different replies, could have given only one reply, which he thought was the best. But this thinking is wrong. As a matter of fact, the Imam was replying to every individual keeping his capability in mind. The reply given to the third and the last person is for the knowledgeable, and the most knowledgeable are the Infallible members of the Prophet’ s progeny. They are on record praying to Allah thus“ , We have not been able to justify Your Mystic knowledge. Step 2: The Reason For Creation Of The Universe There are numerous verses of the Holy Qur’ an and several traditions of the Prophet ( S) and the Imams that illustrate that the purpose of the creation of the universe, and all the creatures living in it, is for the sole purpose of worshipping the Creator, Allah. We should know that prayer and knowledge of Allah have to be compulsorily together. Without knowledge of Allah prayer is futile and without prayer any claims of knowledge of p: 20 Allah are not of any use. There are certain conditions that are the very spirit of prayer, for example humility, fear of Allah and dedication of the heart. If these things are not there then the prayer is not of much use. These things prevent the worshipper from undesirable acts. If the prayer is not implicitly in accordance with the established norms, then it can, at best, be termed as praying just out of habit. For the acceptance of our prayers we have to consider whether it is preventing us from the undesirable acts of the daily life. If this is not the case, we are not fulfilling the very purpose of the Creator prescribing prayer for the human kind. The prayer of such persons will be hypocritical, tantamount to going through the ritual for making a show in the social environment.

Step 3: The Conditions For Prayer Going into the details of the steps of prayer is not in the purpose of this book. But briefly, the most important aspect of prayer is the intent of the worshipper who offers prayer. The Prophet ( S) has said, “ بِالنِّیَّاتِ. الأَعْمَالُ إنَّمَا The actions of a person depend on his intentions” . Imam Ja’ far As- Sadiq ( as) has said“ , the intent of a pious person is better than his actions” . The intent in which there is no desire for nearness is useless and the nearness without intent too is not of much use. Here the nearness is not meant to be the physical nearness but the nearness of spirit. One should know that physical nearness p: 21 with Allah is impossible because He is devoid of any physical existence. However pure the intent for prayer there is no other intent in the act than the nearness to the Creator. For example the people in the community start considering a pretender very pious because a rich person got impressed with his prayers and gave him material benefits. The translator here recalls the story of a thief who planned to burgle the palace of the king. He climbed the roof of the palace and sat looking for a chance to get into the boudoir of the queen. He was waiting for the king and the queen to fall asleep. During this time he heard the queen and the king converse. The queen said to the king that Allah has granted to them a pretty daughter who has now reached the age of the marriage. The king said that he too was looking for a pious person to be the consort for his daughter. The queen said it might not be a difficult task to find such a person. She suggested that the vizier should go to the mosque early morning and the first young person who arrived there should be the best choice. She said that they should get their daughter married to that person because they didn' t need to search a person with riches. The king liked this idea very much and issued suitable instructions to the vizier. The thief heard all this and saw a wonderful opportunity for p: 22 himself. He quietly descended from the roof of the palace and reached the mosque carefully to be the first person entering there. The vizier brought him to the court. The king ordered the young man to be given a shower and robed in royal finery. The king also declared that the princess will be married to him and he would get half the kingdom as a dowry. The king asked the young man if he was willing to accept the proposal. At this juncture the young man got the idea that for falsely assuming piety he was getting half of the kingdom. If he became a true worshipper of Allah the bounties could be unimaginable. Therefore the young man refused the offer of the king. He told him that Allah, who has given him half the kingdom, might give him much more. The king hugged the young man and said, “ Alright! I have given you the entire kingdom” Therefore, it is imperative that there has to be honesty of purpose in prayer. Amir’ ul- Mu’ mineen ‘ Ali ( as) has said“ , The people who pray with the desire of entering the Heaven, their devotion is commercial; and those who offer prayers with the fear of going to Hell, their attitude is slavish. The third category is of persons, who offer prayers to Allah with the awareness that they owe devotion to Him and are the selfless worshippers. I too offer prayers to Allah because He is the true Lord deserving of worship. His blessings and p: 23 gifts are of such magnitude that offering Him thanks would not be possible even if every cell gets a tongue” . Prophet Musa ( as) was told by Allah“ , O Musa! Create My love in the hearts of your people” ! Prophet Musa ( as) replied“ , O Creator! I love you profoundly, but how can I create Your love in others’ hearts” ? The reply was“ , Mention to them the Blessings showered by Me on them. They will automatically develop love for Me” ! The Holy Prophet ( S) said“ , O people! Love Allah for His countless bounties, Love me because of Allah and because of me, love my Ahl- ul- Bayt” ! The purpose of Innamal aamaal bil niyaat ( Actions are in accordance to the intents) is that the actions should purely be for the sake of Allah. The ‘ intent’ which is from the depth of the heart is better than the action. Some people wrongly assume that when they utter their desire to perform ablution or the bath of purification, they have expressed their intent to do so. What is important is the sincerity in the action. The following example shall illustrate the point. There is a person who habitually misses his mandatory prayers. But an occasion comes when he accompanies a rich person, from whom he expects a favor, to a mosque. To please the rich man he performs ablution and joins the congregation. Although his intent was to pray, his prayer is not right, because his intention was to receive the largesse and not to get Allah’ s Pleasure! There are two distinct p: 24 types of intents. The one is an easy intent and the other is difficult. The first easy intent is one which comes to mind but the person does not perform the act purposely. For example, a person enters the washroom with the intent of performing the ritual purification bath, forgets about it and takes a shower without going through the steps of the ritual bath. The person thus would not have purified himself, although the intent was there. The difficult intent is one where a person is fully aware of the purpose and need for the action. He knows the dictates of the wisdom and religious norms for the act. For example,: a person is first asked as to where he is going. He says that he intends to go to the bazaar. This will be his first intention. Then he is asked as to why he is going to the bazaar. He mentions about the things he intends to buy. That will be his second intention. There are a few stages of intent: In this world every individual has certain wishes and desires. Some are after hoarding wealth under the influence of the Satan, others face any amount of hardship to get their beloved. These hardships are pleasurable for them. Even if they are told that prayer would bring to them Bounties in the Hereafter, they would not pay any heed. For the person who is running after acquiring wealth, his deity is the wealth. Similarly a person who wants to have name p: 25 and fame, limits his prayers to craving for these things. During the time of the Prophet there was a good mix of godliness and worldliness in the people. But soon after the Prophet, a clear demarcation came about between the godly and the worldly- wise people. The worldly- wise joined hands with the rulers of the day and the pious were few and far between. Imam Ja’ far As- Sadiq ( as) narrates that the Prophet ( S) said“ , abstain from hypocrisy, because hypocrisy is like polytheism ( Shirk). The hypocrite will be addressed with four names on the Day of Reckoning: unbeliever, characterless, deceit, adulterer. He will be told that his actions will earn him retribution and all his prayers would have gone in vain. He will be asked to seek the wages and return for his efforts from the one he was working for ( the Satan” ) Imam Musa al- Kadhim ( as) narrates that the Prophet of Islam ( S) said that on the Day of Reckoning Allah would order consigning of one group of people to the Hell. The Keeper of the Hell will instruct the Hell Fire not to burn the feet of the people because they used to enter the Mosque using them. He will caution the fire not to scorch their faces that they used to do the ablution of their faces for the prayers. He would also ask the fire to spare their hands that they used to raise them in supplication to Allah. He would not have their tongues burnt that they used to recite the p: 26 Holy Book with their help!. Then the Keeper of the Hell would ask the sinners“ , O cruel ones! What sins you have committed that despite everything you have been judged deserving of punishment in the Hell” ? The group would respond saying“ , All our actions were to please others than Allah. This is the reason that we are asked today to seek succor from those in whose service we spent our lives” . Luqman ( as) advised his son that hypocrites can be recognized with three characteristics: while alone, they are tardy about prayers: when in congregation they pretend to be ardently keen on offering prayers and in every activity they seek more and more approbation from others. Imam Muhammad Al- Baqir ( as) narrates from the Prophet ( S) He said“ , The person who offers prayers to show- off to others is a polytheist ( mushrik). The person who performs Hajj to impress others is a mushrik and one who fasts to attract others’ attention too is a mushrik. One who pays the tithe ( the Zakat) to impress others and pretends to follow all the Commandments of Allah hypocritically too is a mushrik. Allah doesn’ t accept any acts of the hypocrites” . Imam Ja’ far As- Sadiq ( as) said“ , Every hypocrisy is polytheism. Whatever deed is done with the purpose of showing to others is hypocrisy. The wages for the deeds too will be disbursed by the one for whom the deed was performed” . The Imam ( as) further said“ , The good deed done by a pious person, however small, Allah will manifest it to others in p: 27 greater measure. However much the perpetrator of evil tries to hide his deed from others, Allah will disclose it to others sooner or later” . The cure for hypocrisy and cunning is the banishing of evil thoughts from the mind and controlling the desires for undue worldly benefits. The person should think that this world is transitory and nothing is permanent here. He has only to pray for and seek the goodwill and nearness of the Immortal and Infallible Allah. It is said that a person was squatting near a tree remembering Allah. He wished to do his meditation with complete peace of mind when a group of birds perched on the tree and started chirping. The peace of mind of the person was disturbed and he scared the birds away. After a while of peace the birds again gathered on the canopy of the tree and started making noise. He scared them away once again. But the birds were coming back again and again. Another person was passing by and he observed the activity of the first person. He said“ , Brother! As long as the tree is there, the birds would perch on it and chirp! Why don' t you cut away the tree” ? The man did accordingly. He got rid of the chirping birds. Similarly, as long as there are present in the hearts of humans the trees of the love of worldly gains, the birds of desire will be there to chirp and there will not be peace of mind for p: 28 prayer and supplication. Therefore, one should shun the worldly desires, concentrate on the bounties that Allah has given him. The bounties of Allah are uncountable and there won' t be an end thanking Him for His Grace. The biggest Divine Blessing is the existence of the human being. Allah has blessed man with limbs, sense and strength. He has created the land, the skies, the sun, the moon, the stars, the animals and birds for the benefit of man. He has created different climates, flora and fauna for the good of man. Allah has not deprived even the unbelievers from the benefits of His bounties in this world. But man continues to give the proof of his ungratefulness. He bows down shamelessly and thoughtlessly to his own self- created gods. Imam Ar- Ridha( ’ as) says“ , If Allah had not promised Heaven and had not created the fear of the Hell, even then prayer would have been obligatory on humankind. Because Allah is the provider of all the Bounties before and after the creation of man in this world” . There are stages of prayer: In the grade of sincere worshippers there is a group of people who offer prayer in their modesty. These are the people whose hearts are shining with the light of Faith. They believe that Allah is Omniscient and keeps track of all our actions. Therefore, they never commit any act contrary to His Dictates. They are shy of committing the smallest act tantamount to His Disobedience. They firmly believe that Allah is p: 29 Omnipresent. Luqman told to his son“ , If you wish to be disobedient to Allah, search a place where He isn' t there” ! The Prophet of Allah ( S) said“ , Have fear of Allah the best you could” ! Some of the companions asked“ , How could we have the fear of Allah” ? The Prophet ( S) replied“ , If you wish to have fear of Allah, always keep your death in mind and keep all your senses free of sins against Allah. Take care to eat legitimate ( Halal) food and tell the truth. Also you must remember that your destiny is to go to the grave and the dust” . The people who have comprehended the pleasure of prayer, their minds and consciences will be pure and bright and all the worldly desires would have vanished from the mirror of their hearts. They don’ t give priority to any desires over their duties of obedience and worship of Allah. For them there is no pain more than the pain of committing sin against Allah. They have totally comprehended the harm accompanying sin. They associate Heaven with prayer and supplication and Hell with sin. They get so much pleasure from prayers that they become unmindful of the worldly pleasures! Every drop of tear that issues forth from their eyes in prayer, gives immense pleasure to their hearts. The tears that come from their eyes in fear of Allah, give them the pleasure of having Allah’ s Fear.
The Prophet ( S) has said“ , The noblest person is one who loves to pray. His heart is full of p: 30 Allah’ s love. His limbs and other parts are obedient to the Will of Allah. For prayer he would abandon worldly activities and he would be oblivious of the comforts of life. He would be totally dedicated to prayer of Allah without giving any thought to earning a place in the Heaven” . Imam Ja’ far As- Sadiq ( as) narrates that Allah says“ , O my worshippers! Derive benefit from prayers in the world, as you would in the Hereafter. As there are the five senses in the bodies of humans, with whose help they feel things, their spirits too have faculties of senses. The spirits derive the truths and meanings through their use. As the bodily senses keep them away from wrong- doing, so do the spiritual senses prevent them from committing sins. People with good taste distinguish between good taste or otherwise. But when a person falls ill, even sweet things taste bitter to him. In such a condition the person loses his confidence on his faculty of taste. Similarly, as long as the spiritual senses of a person are not dominated by carnal desires, he will be busy in prayer and supplication. But once the negative desires gain ascendance over him, he starts feeling that good deeds are bitter for him. He refrains from prayer and starts indulging in sinful acts. In his eyes, now, the evil appear good and the good appear evil” . Allah observes about the Infallible of the Family of the Prophet ( the Ahl- ul- Bayt) thus“ , Allah is friendly towards them, and they p: 31 are friendly towards Allah” . They are such worshippers of Allah that even if they are in the Heaven and they don’ t have the Pleasure of Allah, then the Heaven would be worse than the Hell for them. And if they are in the Hell and have the love of Allah, then the fire of the Hell will be like flowers for them. Therefore prophet Ibrahim ( as) thought that the fire of Nimrod, to which the tyrant consigned him, was a bed of flowers. If Allah had not thought it fit to change the fire into flowers, prophet Ibrahim ( as) would have accepted it without a whimper of complaint. Let’ s take the example of an ordinary mortal. In his worldly love for the beloved he would go to any extent to please. He would undergo any amount of hardship willingly for the sake of the loved one. Wherever he goes, whatever he does, the sole aim is to please the beloved. But when a person gets to love Allah, he rises above the concept of the Heaven and the Hell. The biggest thing in his eyes now will be to have the pleasure of Allah. He likes the Heaven because he thinks that Allah likes it and wishes to be away from the Hell that he thinks Allah doesn' t like the Hell. Amir’ ul- Mu’ mineen ( as) has said“ , O Allah! If You consign me to Hell and separate me from my friends, I might bear the harsh hardships of the Hell with forbearance. But how could p: 32 I withstand separation from You” ! One who has reached such heights in his love for the Creator can’ t be disobedient to the Omnipotent Allah. Allah exhorts the Prophet ( S) thus“ , O Muhammad! Tell the people. If you wish to have Allah’ s friendship, then follow me that Allah will be friendly with you” . Again Allah says“ , One who is friendly with Allah, Allah is friendly with him. And those who have Allah’ s friendship are in safety” . Such a person will be safe from the machinations of the Satan in this world. And prophet Musa bin Imran ( as) received the Revelation thus“ , O Musa! Liar is a person who claims that he is friendly with Allah but sleeps away when the night comes. A friend seeks to converse with his beloved in loneliness! In the loneliness of nights Our friends converse with Us in a manner, as if, they are in Our presence! This status is achieved by a mu’ min ( pious person) when he thinks of Our countless Blessings and accepts their greatness” . The Prophet of Allah ( S) said to his companions“ , Tell me which of Allah’ s Bounties is the first one” ? Everyone made his guess about the bounties. Some said dainty food is the best Blessing, another said that the children, and more particularly the male child, are Allah’ s best Bounty. Alas, when the Prophet ( S) was not satisfied with any of the replies, he asked Amir’ ul- Mu’ mineen ‘ Ali ( as“ , ) O ‘ Ali! Tell me. Of the countless Bounties of Allah, which one is the best” ?! The p: 33 Prophet’ s Vicegerent said“ , O Prophet of Allah! You know better than me and whatever I know has been taught to me by you! But since you are ordering me to respond to your question, I am complying. Of the Bounties of Allah, the best is the capability of invention. When there was nothing, He gave us the faculty of existence and observation” . The Prophet ( S) said“ , O ‘ Ali! You are right. Now, What is the next best Bounty” ? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , The second Bounty is that Allah has not created us like the flora and the minerals ( mountains, rocks, trees etc) but He has endowed us with spirit and animation” . The Prophet ( S) said“ , Verily! You are right. Tell me what is the third Bounty” ? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , The third Bounty is that Allah has bestowed to the human- kind the best features of face and body” The Prophet ( S) said“ , You are right. What is the fourth Bounty” ? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , The fourth Bounty is that Allah has gifted the human beings with the external and spiritual senses” . The Prophet ( S) rejoined“ , True. What is the fifth Bounty” ? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , The fifth Bounty is that Allah has given intellect and wisdom to the human beings” . The Prophet ( S) said“ , You are right. O ‘ Ali! What is the sixth Bounty? Amir’ ul- Mu’ mineen ‘ Ali ( as) replied“ , The sixth Bounty is that Allah has gifted to us the wealth of the True Faith and has not created us in ignorance” . The Prophet ( S) said“ , This p: 34 too is true. What is the seventh Bounty? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , The seventh Bounty is that Allah has bestowed us with immortal life in the Hereafter. The Prophet ( S) said“ , True! What is the eighth Bounty” ? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , Allah has created us free and not slave to anyone” . The Prophet ( S) said“ , You are right. What is the ninth Bounty” ? Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , The ninth Bounty is that Allah has created the earth and the sky and all they contain for our benefit and gave us full control of these elements” . The Prophet ( S) assented and asked“ , What is the tenth Bounty” ? Amir’ ul- Mu’ mineen ‘ Ali ( as) replied“ , The tenth Bounty is that Allah has created us men and superior to women” . The Prophet ( S) asked“ , O ‘ Ali! Tell about more Bounties of Allah” ! Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , O Allah’ s choicest of creations! The Bounties of Allah are uncountable. My entire life shall be insufficient to enumerate them” . The Prophet ( S) said“ , O ‘ Ali! Truly, you are the inheritor of the knowledge! Whosoever follows you will be on the Right Path. Your friends shall find Deliverance! Your enemies and adversaries shall be deprived of the rewards on the Day of Judgment” ! Then he ( S) said“ , the way to achieve nearness of the Creator is to talk more of Him. The best prayer is the supplication of the pious person” ! Amir’ ul- Mu’ mineen ‘ Ali ( as) said, “ فَعَبَدْتُکَ. لِلْعِبادَةِ أهْلاً وَجَدْتُکَ وَلَکِنْ جَنَّتِکَ، فِی طَمَعاً وَلا نَارِکَ مِنْ خَوْفاً عَبَدْتُکَ مَا I don’ t worship Allah with the desire for p: 35 the Heaven nor for the fear of the Hell! I Worship Him because I found Him deserving of Worship” ! This is the stage of Divine Understanding when even if the supplicant is sent to the Hell, he will continue with his supplication unmindful of the Hell Fire! If someone questions that when at the height of piety Heaven and Hell have no relevance for the pious, then how is it that the prophets and the Infallible persons always expressed wish for the Heaven and deliverance from the Hell in their supplications? The fact is that Heaven has different connotations in its intrinsic and apparent aspects. Its fruits, for example, have different tastes for different individuals to suit every individual palate. For some the taste might be just good and for the others because of their profound faith, there will be the feeling of spiritual happiness. For example: If a king serves food to a commoner from his royal table, the person would relish the delicacies doubly because he is getting the honor of having food on the royal table and the food that is out of the ordinary for him. When the same food is served to a nobleman, he too would enjoy eating it. But it would not be anything out of the ordinary for him that he gets the same food every day on his own table. However he cherishes the honor of sharing the table with his monarch! The prophets too pray for the Heaven that it would enhance their status p: 36 in the eyes of the Creator and not for any physical comfort! When they crave safety from the Hell, it is not from the fear of the Fire but to prevent themselves from the displeasure of Allah! Amir’ ul- Mu’ mineen ‘ Ali ( as) has said in one of his supplications“ , O Creator! I can have forbearance when You punish me but how could I bear separation from You. The heat of the Fire of the Hell can be bearable for me but how could I bear the heat of the fire of separation from you!

Step 4: Total Devotion Of Mind And Heart Among the conditions for prayer, one most important condition is the total dedication and devotion of the heart. If there is no humility and fear of Allah ( Khudu wa Khushu) in prayer, then it remains ineffective. Even, such prayer might bring the person punishment. If a person is conversing with the king and his mind is elsewhere and the king notices that his subject is not giving his full attention, he might punish the person for his lack of attention. Humility of heart means that the heart is in full attention towards his Creator while in prayer. The person makes his body and mind totally submissive to the heart. If this state is achieved in prayer, then even the lonely ( furada) prayer offered by a person will be highly rated. It would be quite possible that he might get the reward of congregational prayer because the heart in this case functions as the leader ( Imam) of the congregation and the p: 37 different parts of the body of the devotee as the followers. As the faith increases, the humility of heart too increases in the same proportion. Therefore the humility of the hearts of the Infallible persons of the prophet’ s Family ( the Masoomeen) is of the highest order. The limbs and body of Amir’ ul- Mu’ mineen ‘ Ali ( as) used to shiver when going for the prayer. Somebody asked him“ , O ‘ Ali! Is it not the same body that captured the fort of Khaibar and single handedly rent away the invincible gate of the fort” ! Amir’ ul- Mu’ mineen ( as) replied“ , No doubt! This is the same body but you must know that at this moment I am on my way carrying the important charge which even the land, the skies and the mountains refused to carry” ! It is said that one day Imam Zain- ul-’ Abidin ( as) was engrossed in his prayer and Imam Muhammad Al- Baqir ( as, ) still a child, fell in the well of their house. His mother started shouting“ , O Son of the Prophet ( S)! Muhammad Al- Baqir ( as) has fallen into the well” . But Imam Zain- ul-’ Abidin ( as) continued with his prayer. The mother of Imam Muhammad Al- Baqir ( as) was running between the parapet of the well and the place where the Imam was praying. Alas, when Imam Zain- ul-’ Abidin ( as) finished his prayer, he went to the well and rescued his son who was hail? and hearty. The Imam told to his wife“ , you know that I was standing in prayer before my Creator. If He was displeased, the consequence p: 38 would be grave. Our purpose is only to get the goodwill of our Lord and the biggest personal loss is inconsequential. There was no reason for me to fear about the safety of my son. I was present in front of my Master with total dedication of my heart and was not attending to the household matters” ! Imam Muhammad Al- Baqir ( as) said that some devotees offered prayers with one- third dedication of heart, some others with one- fourth dedication and others with one- fifth dedication of the heart. The Angels will record the prayers for reward only to the extent of the dedication of the heart of the supplicant. Therefore it is advised that people should offer as many supplementary prayers as possible besides their mandatory prayers. Imam Ja’ far As- Sadiq ( as) said“ , the heart in which there is the desire for reward and fear of retribution on the Day of Judgment will become eligible for entry to the Heaven” . Imam Muhammad Al- Baqir ( as) has said“ , when a person prepares to offer prayer, Allah’ s kindness and blessings shadow him and the Angel of Beneficence proclaims,’ O Creation of Allah! If you know how much your Creator is kind on you, you will not raise your head from your prostration’” ! Imam Ja’ far As- Sadiq ( as) has said“ , when the attention of a person is diverted from his prayer, then Allah says‘ , O My Creation! Is there any god greater than Me towards whom your attention is diverted’ . Then Allah observes the lack of attention of the person thrice and finally p: 39 He gives to him no more attention. The dedication of the heart during prayers is dependent very much on the circumstances of the person. The more the person is perfect in his Faith and Belief, the more dedication of heart he will manifest. Ja’ far bin Ahmed narrates that when the Prophet ( S) used to stand up for offering prayer the color of his face used to change and from his chest a sound used to emanate which used to indicate enthusiasm. When Imam Hasan ( as) used to do the ablutions for offering prayer, his body used to shiver and the color of his face used to turn yellow. People asked him the reason for this change in him. He said“ , It is necessary for every worshipper that when he prepares to go to the presence of his Creator, he keeps in mind His Greatness and Omnipotence. Because of this feeling the person’ s face will turn yellow and his body will shiver” . It is said that after completing the ablution for prayer Imam Zain- ul-’ Abidin ( as) used to have shivering in his body and the face used to turn yellow. On being asked by people, he used to reply, “ don' t you know the Greatest Creator before whom I am going to offer my supplications” . It is narrated that Fatima bin Amir’ ul- Mu’ mineen ‘ Ali once called Jabir Ansari and told him“ , you are a companion of the Holy Prophet ( S). I am requesting you to advice Imam Zain- ul-’ Abidin ( as) not to prolong his prayers that his forehead, thighs p: 40 and back are injured and swollen” . Jabir Ansari went to the presence of the Imam ( as) and found him busy in his prayer and the weakness of his body and visage was evident. The Imam ( as) gave some place to Jabir to sit beside him and inquired about his health in feeble voice. Jabir said“ , O Son of the Prophet ( S)! Allah has created the Heaven for you and your friends and the Hell for your enemies and adversaries. Then why are you taking so much hardship on yourself” ? the Imam ( as) said“ , O companion of the Prophet ( S)! My ancestor, the Prophet ( S) of Allah, who has a great status in the eyes of the Creator, and also Allah has forgiven all possible acts of omission and commission of his past and present, kept himself so much busy in prayer that his feet used to develop inflammation. The companions used to tell the Prophet ( S) that Allah has been so kind to him that He promised to forgive his mistakes( . tark al- aula) Then they wondered why the Prophet ( S) was inflicting so much hardship on himself. The Prophet ( S) used to say“ , O my companions! When God is showering so much kindness on man, is it not his duty to thank Allah for the bounties He has granted” . Jabir said to Imam Zain- ul-’ Abidin ( as“ , ) O my master! Have kindness on your followers. Because of your existence Allah is kind on the Muslims and no curse is falling on them from the skies” . The p: 41 Imam ( as) replied“ , O Jabir! I wish to be like my ancestors in prayer that I am able to meet them” ! Imam Ja’ far As- Sadiq ( as) says that one day his father went to the presence of his own father and found him busy in his prayer. He noticed that the face of the Imam ( as) had turned yellow and his forehead was bruised and the feet were swollen. The cheeks of the Imam ( as) were injured because of excessive crying. When he saw the condition of his father, he cried out aloud. The Imam’ s attention was diverted towards his son and finding him crying he asked him to fetch the book of Amir’ ul- Mu’ mineen ( as) in which he had discussed about the subject of prayer. He fetched the book. The Imam ( as) cried the more after reading the book and said“ , Who has the strength to pray like the Amir’ ul- Mu’ mineen ( as) did! Imam Ja’ far As- Sadiq ( as) says that when Imam Zain- ul-’ Abidin ( as) used to stand up with the intention of the prayer, his face used to turn yellow and while in prostration, his eyes used to get wet. Imam Muhammad Al- Baqir ( as) says that Imam Zain- ul-’ Abidin ( as) used to offer one thousand rakaat of prayer in a period of one day and night. When he used to stand up for the prayer, the color of his face used to change and it used to appear as if he was standing like a hapless person in the presence of a great king. His entire body p: 42 used to shiver and it used to give the impression as if he was offering his last prayer. When asked about his condition during the prayer, he used to retort that one should suitably present himself to the Great Creator. It is said that one of the Imam’ s child fell from a height and fractured his hand. There was commotion in the house and a bonesetter was called. The bone of the child was set; but all this while the Imam ( as) was busy in his prayer. The next morning when he saw the arm of his son in a sling, he inquired about the reason of the injury. One day the Imam’ s house caught fire and the neighbors put it out. The Imam ( as) was totally oblivious of the incident. When the people asked him the reason, he replied“ , I was busy putting out another big fire! Abu Ayoob narrates from Imam Muhammad Al- Baqir ( as) that when Imam Ja’ far As- Sadiq ( as) used to stand up for prayers, the color of his red face used to turn yellow and it always gave an impression that he was face to face with Allah, busy conversing with Him. The Creator of the Universe has ordered man to offer prayer in the morning, evening and noon, five times in a day to renew his dedication and obedience to Him. Prayer is the height of devotion that lifts a human being from the ground to the unimaginable heights. It is the medium for achieving nearness to the Almighty Allah. p: 43 Prayer awakens the believers from their slumber of negligence and reminds them of the Hereafter. Islam has set clearly defined schedules for the prayers and it keeps the believers reminded to come for the congregations. The first call comes in the early morning to raise the people from their slumber. This call, which is termed the adhaan, is made in loud tones in which the name of the Great Allah ( Allah ho Akbar) is repeated four times to break the slumber of the proud and the negligent. Then follows the witness there is no god but Allah. Man should not worship other humans, animals, plants and other elements of nature like the mountains and the rivers. You must reiterate that He, Allah, is One and Only Creator and Has made arrangements for the benefit of man in this world and the hereafter. He has sent His Messenger, His Friend and Prophet ( S, ) with clear messages for the believers to listen to and act on them implicitly. Then the worshippers are exhorted to make haste to come for the prayer, which is to their own advantage. They are told that the prayer is the best of acts and they must hurry to join it. At the end of the call to the believers it is repeated that Allah is Great. There are people in this world who, even after hearing the loud call to prayer, continue with their mundane activities. But there are others who willingly pay heed to the call, keep away their p: 44 worldly tasks for the time, and proceed to join the prayer. It is said that when the time for the prayer comes, one angel calls on behalf of Allah“ , O believers! Proceed towards prayer and extinguish the fire of your sins with the light of the prayer” . When a pious person decides to go for prayer, he is required to cleanse himself of the apparent dirt. He should also cleanse his mind of any negative thoughts that might be there. When he is ready for the prayer, first he must wash his face. At this time he must say“ , O Allah! You have said that on the Day of Judgment some faces will turn black and others will be white and shiny. Please make my face shiny and prevent it from going black” . While cleansing the right hand, he should remember that on the Day of Judgment, the pious would carry their record of actions in the right hands and the sinners would carry their records in the left hands. Therefore he must pray that his record of actions is held in the right hand on the Day of Judgment. While anointing ( masah) his forehead, he should pray“ , O Allah! Please be kind on me” . While anointing the feet, he should pray that the feet do not falter on the Bridge of Sirat on the Day of Judgment. It has been mentioned in the traditions that a house which has dogs, where intoxicants are stored, where pictures and paintings are kept, the Angels p: 45 of blessings do not come. These things should be kept away from the living quarters and even the thoughts of these forbidden things should be banished from the minds of the believers. At the threshold of the mosque, he should say“ , O Allah! You have opened this door to me, please open the doors to Your nearness too for me” ! While standing at the place of prayer, he should say iqamah and in his mind recall the words of the adhaan and their meanings because prayer is the height of piety and the Prophet ( S, ) while he was in Me’ raj, reiterated the words Allah O Akbar while entering every stage. Therefore before every prayer the words Allah O Akbar are repeated seven times. Now the person is ready for the conversation, that is, for offering his prayer to Allah. At this stage, he should say الرَّجِیمِ. الشَّیْطانِ مِنَ العَلِیمِ السَّمِیعِ بِاللهِ أعُوذُ “ I seek refuge in Allah the all- hearing all- knowing from the cursed devil” ? to ward off the Satan. Now that the time to go to the presence of the Almighty Allah has come, the worshipper should say Bismillahir Rahmanir Raheem. These words are reiterated before any work is commenced and particularly so when one starts to offer his prayer. Even in our mundane lives we have to praise the important persons when we approach them. When we stand in the Presence of Allah, the Beneficent and Merciful, it is natural that we must praise Him and acknowledge that He is the Lord p: 46
of The Day of Judgment ( Youm iddeen). Then the worshipper says“ , Iyyaka nabudo ( We worship only You” ) Therefore, the Prophet of Allah ( S) has said“ , Whilst praying think that you are seeing Him ( Allah) and in humility submit, waiiaka nastaeen ( O Sustainer! We ask for your succor for our failings and shortcomings). ! Thereafter a request is made to Allah to include the prayers of the supplicant with the prayers of the persons on whom Allah has showered his Blessings and Bounties and not of those on whom Allah’ s wrath has fallen” ! Now we quote Amir’ ul- Mu’ mineen ‘ Ali’ s ( as) eloquent saying, “ قَدِیرٌ. شَیْءٍ کُلِّ عَلَى وَهُوَ الخَبِیرُ، اللَّطِیفُ وَهُوَ شَیْءٍ، مِنْ بَیْنَهُمَا وَمَا فِیهِمَا وَمَا وَالأَرْضِ السَّمَاوَاتِ فَاطِرُ غَایَةٍ، إلَى لاَ وَالبَاقِی لَهُ، ثَانِیَ فَلاَ وَالفَرْدُ قَبْلَهُ، شَیْءَ فَلا شَیْءٍ، کُلِّ قَبْلَ الأَوَّلُ أنَّهُ بِهِ، المَعْرِفَةُ اللهِ عِبادَةِ أَوَّلَ أَنَّ واعْلَمْ The best prayer is Knowledge of Allah ( Ma’ rifa) and Identification that He is ahead of everything and nothing was there before Him. He is the only One and has none like Him. He is Immortal and has no end. He is the Creator of the Universe and everything that is found on the earth and in the sky. He is Omniscient ( Khabeer) and Gentle ( Lateef) and he is Omnipotent; that He has control over all things” !

 

 

Chapter 2: The Fundamentals The First Fundamental: Knowledge of The Exalted Creator point The most important fundamental in all Prayer is the knowledge and understanding of the Creator. The understanding of the Creator is directly related to the degree of Faith the believer has in his Creator. Where there is no p: 47 faith, all worship is futile. To the contrary, worship sans Faith is subject to Retribution. What is faith? Faith is the belief in the Existence of the Creator and His Attributes--- the Positive Attributes ( Sifat al- thubutiah) and Negative Attributes ( Sifat al- Salbiah). The other important components of the believer’ s faith are the Belief in Allah’ s Justice, His being One and Only God, the Belief that Muhammad ( S) is the Last and Final of the line of the Prophets and acceptance of the Twelve Imams ( as) from the Family as his Vicegerents; the belief in Mi’ ad Jismani ( The Hereafter- when people will be raised before the Day of Judgment for questioning). Belief in the existence of the Heaven and the Hell and the concept of Reward and Retribution too are important aspects of the Faith. The Second Fundamental: The Faith point Faith is the Eternal Wealth for a believer. Loss of Faith can be the Eternal Curse for a believer. Satan is the veritable consumer of Faith and Actions because the thief always aims at the most precious object of his target. When he fails in that attempt, he contents himself with burgling less important things. For example: Creating doubts about Belief in the Existence of Allah in the minds of the believers, Satan thus consigns them to the Hell. To save themselves from this eventuality, the believers should steadfastly adhere to the Safina- tu- najat ( the Ship of Deliverance). Those who are dedicated to the Ahl- ul- Bayt will board this ship to find cure for all the ailments, it is the succor for the drowning p: 48 and the guarantee against the machinations of the Satan. Unless a person gets a clear understanding of Allah, it may be difficult for him to understand the Prophet ( S) and the Imams ( as). For understanding of Allah there are two definite requirements: 1. Knowledge of the Certainty of Existence This is evidenced by examples. The knowledge of Certainty of Existence is in the nature. Therefore the unbelievers were not asked to believe in Allah, but they were asked not to believe in a comity of deities. It is narrated that the Prophet asked an Arab as to how he identified Allah? He said“ , I saw the droppings of the camel on the way and knew that some camels had passed by. I saw the foot- marks of men and knew that some men had used the path. We have such vast land, the sky the sun, the moon and the stars. Don’ t they indicate that there must be someone who has made them” ? Imam Ja’ far As- Sadiq ( as) narrates that someone wanted him to give an explanation about the existence of Allah. The Imam ( as) asked him“ , Have you ever been on any voyage at sea” ? The man replied in the affirmative. The Imam ( as) rejoined“ , Have you come across a storm while on board a ship” ? The man replied in affirmative. The Imam ( as) said“ , Did you get a feeling at that time that there must be some power that could come to the rescue of the ship” ? The man replied in the affirmative. The Imam ( as) rejoined“ , Yes! That Power is Allah!!” But the atheists and p: 49 agnostics who raise objections at every step and find fault with the creations of Allah are like the blind men who have been left in a palatial mansion to partake of the dainty food laid out for them. Some blind persons trample the bread, some other person puts his foot in the bowl of the soup. The blind persons complain of the host being careless in spreading the food in a wrong place. They are, no doubt, blind to the fact that they have been provided with the best of food in the best of surroundings. 2. Idrak al- Kunha The second type of Knowledge of the Existence of the Creator Idrak Al- Kunha ( that means, Realization of the Reality) of His Person. This is impossible for the human intellect. When a human being is not capable of understanding its own personality, how could he delve into understanding the Personality of the Creator! But it is the human intellect that has created innumerable sects of various beliefs. Some sects have concluded that Allah is a handsome youth and others believe that He is old with a flowing white beard! Some others say that He is everywhere and everything is Him!! There are also those who believe that Allah has transmigrated or penetrated into the bodies of those excellent in piety!!! Therefore, we have to bear in mind Allah’ s clear instruction in this matter“ , Whatever the Prophet ( S) gives, take it” . The Prophet ( S) has said“ , I am leaving behind two weighty things amidst you; one is the Qur’ an p: 50 and the other my Ahl- ul- Bayt. Follow them and you shall find Deliverance” . We have to follow these and should not use our intellect in this matter! In short, the perfect in piety is one who says about the person of the Creator that he has not understood Him. Because understanding Him consists in knowing that no one has the faculty to understand Him. Therefore one who says that he has not understood his Creator, he is the one who has understood Him! Imam Zain- ul-’ Abidin ( as) was once asked about the Unity and the Existence of Allah. He said“ , Allah was aware that in times to come there will be people who will think and discuss about Him. Therefore He revealed the verses of Ikhlas and Hadeed. One should not go beyond these in interpreting the existence of Allah, lest they go astray” . It is narrated that Imam Ja’ far As- Sadiq ( as) has said“ , The Twelve Infallible Imams ( as) are the Chapters of Knowledge and Understanding of the Creator. By following them one can achieve the path of guidance and understanding. If they were not there, none would have understood Allah. Through them Allah has completed the Hujjat ( Proof” ). There are several traditions of the Prophet ( S) and the Masoomeen in this regard. But Satan has led astray many intellectuals who have used their thinking instead of depending on the dictates of Allah, the Prophet ( S) and the other Infallible persons. With their fertile imagination they gave Allah several forms. The Platonic Mystics ( Ulema al- ashraqi) ? and p: 51 Scholastic Philosophers ( Mutakallemeen) differ very much in their concept of Allah. Some of the Mutakallemeen believe that Allah has a body and is like the radiant light. The Sects of Sufis Some Sunni sufis say the face of Allah is like a simple youth. Some others say that He is like an old man with flowing silvery beard. Some others say that Allah has a huge body and is sitting in the firmament. Some Sufis, Mutakallameen and the Christians believe in the transmigration or penetration of God. While the Christians restrict the phenomenon of the penetration only to Jesus, the other two groups believe that Allah will penetrate into anyone who has reached the height of piety. Because of this belief Allah has termed the Christians unbelievers ( Kuffar) in the Qur’ an and Has cursed them. There is another sect of the Sufis that is worst than the believers of transmigration. They believe in the Unity of Allah. They believe that Allah is everything and everywhere. He can come in different forms and shapes. Sometimes he is Zaid, at others he is Amr, sometimes He assumes the shape of a cat or a dog or anything else. Some Hindus too have a similar belief. The book of Brahmins, Jog, is on the same subject. The Sufis value this book very much. They think that this book is better than the theological works of the Shi’ as. Even some Shi’ as think that the Sufis are right. In their ignorance they are accepting these beliefs and rendering themselves unbelievers ( Kafirs). Only p: 52 those who remain steadfast in following the Ahl- ul- Bayt are on the Right Path. Most of the Sufis are from the Sunni Ashari sect. But there is a lot of diversity in their beliefs and ways. If in some book it is said that Abu Hanifa advises praying in a particular way, then another says that Sufian Suri advises another method. Kulaini narrates through an authentic source that one day Sadeer was on his way home from the mosque and Imam Ja’ far As- Sadiq ( as) was proceeding towards the mosque. The Imam held Sadeer’ s hand and turning towards Kaaba said“ , O Sadeer! People are required by Allah to come to his House, the Kaaba, circumambulate it and express their allegiance to the Imam ( as) as Allah says in his Holy Book,’ I shall forgive one who repents, adopts the Faith, does good deeds and is guided’” Then the Imam ( as) pointed towards his chest and said“ , O Sadeer! Getting guided means loving, obeying us. I shall show to you the pilferers of the Faith. Look there( ! At that moment Abu Hanifa and Sufian Suri were sitting in the mosque. The Imam pointed his finger toward them). . These are the bandits of the Faith and have not received Guidance from Allah! If these persons stay at their homes and send the people to us, then we shall guide them on the path of the Faith and instruct to them the teachings of Allah and his Prophet ( S” ). Another reliable source narrates that an inhabitant of Mecca said p: 53 that one day Sufian Suri asked him to accompany him to the presence of Imam Muhammad bin Ja’ far ( as). We reached him at a time when the Imam was about to mount his steed. Sufian said, “ Kindly repeat to us the Sermon delivered by the Prophet ( S) in the Mosque of Kheef” . The Imam ( as) said“ , I am now proceeding on some work. I shall relate to you the Sermon some other time” . Sufian said“ , In the name of your relationship with the Prophet ( S, ) I implore you to relate the Sermon now” . The Imam ( as) dismounted from the horse and related the Sermon and Sufian Suri started writing it down. Sufial Suri read back what he had noted. Then the Imam ( as) mounted the horse and went on his way. Then the person asked Sufian to give him the manuscript that he wanted to see the contents. After reading the contents, the person told to Sufian Suri“ , By Allah! The Imam ( as) has made something obligatory on you that the Prophet ( S) has said,’ Anyone who has three qualities shall never be subject to malice and guilty of breach of trust: 1. Righteous deeds that are done in the way of Allah, 2. Being a well- wisher of the Imam ( as) and the Believers. 3. Living amicably with the Muslims” . He asked Sufian Suri“ , Who are the Imams ( as) whose obedience is obligatory” ? Sufian replied“ , Muawiah, Yazeed and Marwan bin al Hakm” ! The person also asked Sufian“ , Which is the group of p: 54 Muslims with whom people are required to live amicably” ? Sufian Suri replied“ , The Sunnis of Marjia Sect ( Who say that a person who missed prayers and fasts, is not aware of the method of the Bath of Purification, demolishers of Kaba, have done incest with their own mothers, have a Faith equivalent to the Faith of angels Gabriel and Mekail) or Sunnis of the Sect of Qadaria ( who say Allah cannot do everything that He wishes) or the Kharijites, the Dissenters ( who call Amir’ ul- Mu’ mineen ‘ Ali ( as) an unbeliever and curse him” ). Sufian added“ , However what is the opinion of the Shi’ as and their Imams ( as) about this tradition” ? The person said“ , The Shi’ as believe that it is obligatory to obey Amir’ ul- Mu’ mineen ‘ Ali ( as) and the Infallible Imams of the Ahl- ul- Bayt” ! Hearing this Sufian Suri tore the paper on which he had noted the Sermon of the Prophet and said“ , Don’ t mention to anyone what transpired today” ! It is a truth that such hostility and denial of the Holy Imams ( as) was practiced not only by Abu Hanifa but also by many who were from the earlier period. Mention of these will be made at appropriate places in this book In the book, Futuhat, it is said, Subhan min azhar al ashiya wa Huwa aina ( Pure is the Allah who has manifested things, and the things are Him” . At another place in “ Khusoos al Hakm” it says“ , Prophet Noah ( as) made a mistake as the Prophet. His people were righteous and were drowned in p: 55
the sea of Piety”. The author writes at several places in the book that people should neither adhere to any particular religion nor deny any religion. They should not deny even the idols because they are the manifestations of god. God is present in everything. Allah had not given ascendancy to Harun ( as) over the cow worshippers because He wanted to be worshipped in every manifestation. In the eyes of Allah there is nothing in the world that isn’ t a deity. The author says that the Christians are termed unbelievers only because they believe in the Unity of God with the proviso that Jesus too is God. Some people came to Amir’ ul- Mu’ mineen ‘ Ali ( as) and said that they considered him god because of his attributes. Amir’ ul- Mu’ mineen ‘ Ali ( as) was furious at this blasphemous thought and ordered them to be drowned in a deep well. Imagine, when calling such a revered personality god is blasphemy, then how grave it is to term dogs, cats and stones as gods. One will wonder when some people believe that god is in everything and everything is god! Therefore some wrongly believe that a person who reaches a stage that he sees Allah in everything, he is exempt from offering prayer. The Verse in which Allah exhorts people to offer prayers, “ Wa aabudu Rabbaka hatta yatiakal eqeen, and worship thy Lord till death catches up with you”, they interpret the following way to suit their belief“ , and worship thy Lord till you have faith in His p: 56 Unity”. Maulana Hilli says in his book, Kashf al Haq wa Nahj al Sidq“ , Allah doesn’ t penetrate into anything, because if this premise is accepted, then Allah will be bound to a place and His Attribute is that He is everywhere and not subject to any restriction of time or place. Discussion On The Concept Of Transmigration Or Penetration One sect of Sunni Sufis believes that Allah penetrates into the Sufis of high piety. Therefore people visit the mausoleums of saints. Sometimes Sufis claim that Allah and all things are united and at others they say that Allah has transmigrated or penetrated into things. The prayer of these sects is singing, clapping, whistling and dancing. They do this, despite the fact that Allah has forbidden such activities. Allah addresses the unbelievers thus“ , Wa ma kaana salatuhum indalbaithe illa makaan wa tasdeeyatan- their ( meaning the hypocrites) prayer and supplication is nothing more than whistling and clapping near the Kaaba” . What more impunity one can expect from the people that when Allah expresses His displeasure at the actions of the hypocrites, they perpetrate them. I have experienced once that some Sufis came to the mausoleum of Imam Husayn ( as). at dusk. Eryone of them offered prayers excepting one who sat quietly. Similarly at the Isha prayer, everyone joined the congregation barring the one who sat quietly at the earlier prayer. I asked one of the Sufis as to why that person didn’ t join the prayers. He replied“ , The person is not obliged to pray because he has reached Allah. For those who p: 57 have reached Allah, there is no curtain between them and Him. Then why should they have the curtain of Prayer between them and Him. Prayer is the Haajib ( the janitor or the door keeper) between the Creator and the Creation” ! O wise people! Evaluate their beliefs and way of worship! Imagine their excuse of foregoing the Obligatory Prayers! The height of their perfidy is that such persons are considered the Abdals ( the saints)! The Sufis write down their thoughts in verse and their followers read them, sing them, do clapping in unison, jump and dance! They term these acts as prayers. More about them later on!!

 The Third Fundamental: The Stages Of Understanding 
point There are several stages of the knowledge and understanding of the Creator. The Understanding progresses and reaches the next higher stage with the development of the degree of Faith in the person. Khawaja Naseeruddin Tusi says that the Stages of Understanding of the Almighty are like the stages of knowledge about fire. The first stage of knowledge about the potentiality of the fire is through the word of mouth. We are told that fire is that which will burn anything it comes in contact with. Similarly, the knowledge about the Existence of the Creator is through the word f mouth. One hears from others that there is Allah, and he believes. This is the Faith through Emulation ( Taqleed). The second stage of knowledge about the fire is that when a person notices the smoke, he believes there is some fire in the neighborhood. Similarly, the second stage of the Knowledge p: 58 of Existence of Allah is through the signs one gets to confirm the Belief. The third stage of knowledge about fire is when someone personally experiences nearness to the source of the fire. This Third Stage of the Knowledge about the Existence of the Creator is the privilege of those pious persons who derive contentment from the Light in their hearts about the Knowledge of the Existence of the Almighty Allah. They wonder at experiencing the Lord’ s creations around them and rivet their attention on Him. The fourth stage of understanding about the fire is that a person dares to come in personal contact with the fire. This stage of Understanding Allah is when the pious persons whose dedication has reached such heights that they are ready to sacrifice themselves ( fanafillah) in the way of the Creator. This stage is reached after achieving highest degree of Devotion. Imam Ja’ far As- Sadiq ( as) narrates the following tradition of the Holy Prophet ( S): “ When a person offers optional Sunna prayers ( Nawafil and Awaqib) after the Mandatory ( Faraed) prayers, Allah says that He makes him such a friend that whosoever is the friend of that person will in turn be Allah’ s friend. Then the eyes of the person through which he sees will not remain his own, but they will be Allah’ s eyes. Similarly the ears through which he hears, will be Allah’ s ears. His tongue which he uses to express his thoughts will be Allah’ s tongue” . Hearing this Holy Tradition, the Sufis have drawn wrong conclusions and thus p: 59 sprang up several orders of these groups. If they had heard the interpretation of the Tradition from the Perfect in Knowledge ( Rasiqoon fil Ilm) this confusion would not have resulted. The true purport of this Tradition is that when a pious person gets deeply engrossed in the thought and love of Allah, the Almighty becomes his tongue. He sees and hears what Allah approves of. The Ranks Of The Knowledge Of The Creator Perhaps the meaning of this Divine Tradition ( Hadith al- Qudsi) is that when a devout person attains a high degree of piety, Allah becomes his eye. It would mean that whatever his eye sees, the person visualizes the attributes of Allah in that. The person doesn’ t focus his eye s on anything that Allah forbids to be seen. He doesn’ t hear anything that Allah does not want him to hear. The Tradition can also have the meaning that every person, by nature, prefers to use his limbs and senses as per his own wish, but a pious person subjects all his actions to the express wish of Allah. The love of Allah dominates all other thoughts in his psyche. There is another very appropriate meaning of the Tradition. May Allah make those who have gone astray accept this interpretation and mend their ways. Allah has created many instincts and faculties in the human beings. He, the Creator, has exhorted the people to use them the way He wants them to use. And then Allah promises: ﴾ یُخْلِفُهُ. فَهُوَ شَیْءٍ مِنْ أَنفَقْتُمْ ﴿وَمَا “ Whatever you spend in the Way of Allah- He gives p: 60 you more in return( ” 34: 39) Or, He will give you such bounties that might not be similar to those given earlier. Therefore, wealth or property that might be lost by way of fire or theft, or is spent in charity or for a good cause, a person would get immense benefits in the Hereafter. These rewards would be unimaginably more than the satisfaction one would derive from acquiring and hoarding the transitory material things of this world. Here, a verse from the Holy Qur’ an is quoted: ﴾ لَائِمٍ. لَوْمَةَ یَخَافُونَ وَلاَ اللَّهِ سَبِیلِ فِی یُجَاهِدُونَ ﴿ “ They strive to spend in the way of Allah and are not afraid of taunts( ” . 5: 54) One must spend in the way of Allah. Those who are not worried about the concerns of the worldly people and boldly act in the way of Allah, shall be rewarded handsomely in the Hereafter. Amir’ ul- Mu’ mineen and his companions used to spend their energies in the Obedience and Prayer of Allah. Allah endowed them with such energy that their strength was far more than usual for the humans. Therefore Amir’ ul- Mu’ mineen ‘ Ali ( as) has said“ , I have not broken and lifted the gate of the fort of Khaiber with my human strength. It was the Divine Strength that helped me achieve the impossible” . This is such a strength that can bring together the earth and the sky without moving a hand. This strength or faculty does not vanish with the demise of the persons. Because they don’ t do anything without the wish of Allah, they p: 61 become subservient to the Wishes of Allah, . Who infuses His wishes in their hearts and all their actions are according to the plans of Allah. There is an oft- repeated tradition that says“ , The heart of a pious person is held in the two fingers of Allah” . It means that the heart of the person is in the control of Allah and He turns the subject whichever way He wants. The verse of Ad- dahr“ , Wa ma tashaoona illa ainyasha Allah, which has been revealed in the praise of the Ahl al- Bayt also means that they don’ t intend to do anything unless Allah wishes them to do it. Therefore, the pious cry for long hours in fear of Allah and spend the whole nights in prayers without any concern of losing their eyesight with such heavy stress. They care only for their subservience to their Friend, that is, Almighty Allah. Therefore, Allah endows them with a special light that never fades and they are able to witness things that are beyond the ken of the mortal eyes! Here we quote another Tradition“ , Be aware of the intellect of the Mu’ min that he sees with the light provided by Allah. Allah opens the springs of eloquence to him without his knowledge. He benefits others from these springs as he derives benefit for himself. The springs have no end” . “ Reaching this stage, he hears, sees, moves and speaks only with My strength” . It is evident therefore that this august status is reserved for those who are the Closest p: 62 to Allah and not for all and sundry. The meaning of the Tradition Taqlaqu baqlaq Allah too means that one should endeavor to acquire manners like those of Allah Almighty. It will be like tempering the iron in the fire. The iron becomes red hot like the fire, although it is not fire itself but has acquired the colour and effect of the fire. Similarly Allah endows some of His attributes to men in lesser or higher degree. But the knowledge of men is infinitesimal when compared to the Knowledge of Allah. When one acquires this meagre knowledge, he becomes vainglorious. When Allah bestows some power to an individual and he becomes a king, he proudly proclaims, lemanil malak al youm‘ - ! who is the king today!! There are two sides to the human excellence. One is positive and the other is negative. The positive excellence of a person is from and with the Consent of Allah and the negative excellence is an aberration of the person’ s own thinking process. May Allah protect the Shi’ as of Muhammad’ s Progeny from the machinations of Jinn and men and they keep steadfast on the Right Path. When one becomes a true bondsman of Allah, his heart will be the Abode of Allah, then all machinations of the evil against him will go in vain. A true lover of Allah like Abu Dharr shall always be remembered with respect. However much Yazid felt that he had subdued Husayn; Husayn will be eulogized from the pulpits and Yazid p: 63 cursed till the end of this world. The Fourth Fundamental: Transitory Nature Of The World The previous tradition also is indicative of the fact that this material world is transitory and only Allah the Creator is Immortal. He was there when there was nothing, He shall always be there when nothing will remain of the world. The people of all the faiths who believe in the coming of the Prophets, subscribe to the belief that everything in this world is transitory and only God ( Allah) is immortal. But some philosophers, who hold the view that all the living things will perish and the universe with the land and the skies shall remain forever, are unbelievers in the eyes of the Faith of Islam. All the Revealed Books have asserted again and again about the Day of Reckoning when the earth, the sky, the mountains and the stars would break into smithereens and fly around like shreds of paper. Barring God ( Allah) nothing will remain in the universe. The Fifth Fundamental: About The Individuality Of The Creator point Faradiat or the Individuality of Allah means that He is One, Incomparable and Unique. He is Wahdahu la Shareek, that is, He is Alone and Has no Equals. If there was any other god, he would certainly have introduced himself, and would send his laws and assertions through messengers. Further there would have been conflict in the Universe. One god would order something and the other god would ask for the contrary. If both the gods issued the same edicts then what would be the need for having more than one! “ He has always p: 64 been there and shall always be there” . This expression does not mean that Allah is there ever since the Universe has come about. But it means that even when the Universe was not there, Allah was there and He will be there even after the Universe is destroyed. There are several traditions of Amir’ ul- Mu’ mineen ‘ Ali ( as) and Imam Musa al- Kadhim ( as, ) which can be summarized as follows: “ The beginning of Faith consists in knowledge about Allah and its height is in the belief that Allah is incomparable. The claim of incomparability of Allah is at its height when the person accepts the Attributes and the Individuality of Allah as one. Because if the Individuality and the Attributes are different, then there can be a doubt of duality and it is impossible that the Creator will have an equal. ” The Attributes Of Allah Reliable traditions indicate that on the ninth day of the demise of the Holy Prophet ( S, ) Amir’ ul- Mu’ mineen ‘ Ali ( as) delivered a sermon, the initial part of it was as follows: “ Praise be to Allah who has rendered the wisdom incapable of finding about His Individuality and Attributes. Allah is One, Is not of many and Is Incomparable. He is away from everything. This distance is not because of location but is because of Excellence and Purity. He is Omnipotent and in Control. These Attributes are not such that they are there in the things but with His own Knowledge and Potentiality, He knows about everything. He does not have to physically look at anything. It is p: 65 believed that He has always been there. But this doesn’ t mean that His always having been there is time bound. He is in fact since the beginning and shall always be there. His not being there is impossible” . Imam Muhammad Al- Baqir ( as) says“ , Allah is Ancient ( Qadeem, ) One ( Wahed) and Eternal ( Samad). His Attributes are Unique and there cannot be another equal of His” . The narrator asked the Imam ( as“ , ) In Iraq there is a sect of people who believe that the Attribute with which Allah listens and that with which He sees are different” . The Imam ( as) replied“ , They are liars and apostates that they compare the Attributes of Allah with human attributes. Allah has His own way of hearing and looking at things” . It is said that Imam Ar- Ridha’ observed that one who has such beliefs is a polytheist and not our Shi’ a. Allah is Omniscient and Omnipotent; He sees and He hears.
Explanation of A Point It is said that during the battle of the Camel ( jamal, ) an Arab approached Amir’ ul- Mu’ mineen ‘ Ali ( as) and asked him“ , What is the meaning of Allah being One” ? The companions of Amir’ ul- Mu’ mineen ‘ Ali ( as) chided him for coming to ask a question when they were in the midst of a battle. Amir’ ul- Mu’ mineen ‘ Ali ( as) calmed them down and said that the very purpose of the conflict was on the point of accepting the Unity of Allah. Then he addressed the questioner thus“ , O person! You have said that Allah is one. It has four meanings. Out of those four meanings, two are impossible p: 66 for the Individuality of Allah and the other two are definite. The first two that are impossible are that we call Allah the First because if we call Him the First then there must be another like Him and that would be heresy; as the Christians say that God is the third of the three gods. The meaning of the second impossibility is considering Allah as an object. For example Zaid is called one of the men. If anyone calls Allah as one of several gods, it would be heresy. The other two meanings are definite. The first is that He is Unique in His Excellence and there is none other equal to Him or His partner. The other definite meaning is that Allah has no definite physical personality” . Here it is worth mentioning that philosophers and thinkers deliberated for thousands of years to arrive at the truth but our Imams ( as) have provided much clearer explanation of the facts in their traditions. However people don’ t give serious thought to this matter. The Sixth Fundamental: The Immortality Or Eternity Of Allah Allah is Immortal and Eternal. Some people think that since Heaven and Hell shall always be there, therefore immortality does not remain the Unique Attribute of Allah because the inmates of the Heaven and the Hell too will remain there eternally. This is not true, because the Immortality of Allah is attributed to His own wish while the longevity of the inmates of the Heaven and the Hell is not of their own choosing. The Immortality of Allah is His p: 67 Attribute and cannot be changed and the common creatures have had different shapes at different times- they had been dust, water, flesh, bones etc. They never remained in one physical condition, while Allah is the same for ever, as ever! The Seventh Fundamental: The Creator Of The Universe This tradition also points towards the fact that Allah is the Creator of the land and the sky and everything that is found on them. Some philosophers believe that the Uqool al- Ashara are the creators of these. Some Ghaali ( exagerrating) Shi’ as too believe that the creators of the land and the sky are the Holy Infallibles. But according to the traditions of the Imams ( as, ) such belief is absolutely wrong. Yasir asked Imam Ar- Ridha( ’ as“ , ) O son of the Prophet! What is your opinion about Tafweed ( delegation” )? The Imam replied“ , Follow the precepts communicated by Allah through the Prophet. The other attributes of Creation and Sustenance, He has not delegated to anyone” . Abu Hashim Jafferi narrates that Imam ‘ Ali ar Ar- Ridha( ’ as) was asked by the people his opinion about the belief of the Ghillat ( the exaggerators) and the Uquool al- Ashara. The Imam replied, “ Believing anyone other than Allah as capable of creating the land and the sky is sheer heresy. Friendship with such persons, eating with them and having marital relations with them is strictly forbidden” . In the book, Ehtejajaat‘ , Ali bin Ahmed Qummi writes that some Shi’ as had a difference of opinion that some said that Allah has given to the Imam the power to create and provide sustenance. Others were denying p: 68 this. Muhammad bin Othman Umri, who was a deputy of the Twelfth Imam ( as, ) wrote a submission ( Areeza) seeking the Imam’ s clarification. The Imam’ s reply was that it is only Allah who creates and provides sustenance. It is another matter that in response to the supplications of the Holy Imams he creates and provides sustenance as per their wishes” . The Eighth Fundamental: Creation of The Firmament point Reliable traditions indicate that the skies are not close to each other and the distance between two skies could be the equivalent to travelling for a period of five hundred years. All the skies are replete with angels. The angels possess light bodies. Amir’ ul- Mu’ mineen ‘ Ali ( as) has said that if an angel descends to the earth, there won’ t be any space left there for anything else. The number of the angels is more than all the living creatures put together, and in size there is no creature larger than some them. Some angels are so huge that the distance between their ears and the shoulders is equivalent to the distance that can be traveled in seven hundred years. It is mentioned in the Traditions that there are seven skies and also there are seven earths in the firmament. There are so many creations in these skies and the earths that it would be impossible to have a count of them. About The Angels The philosophers say that the angels are the figment of imagination of the present level of intellect and the psychic condition of the humans. But endorsing this opinion of the philosophers would be tantamount p: 69 to denying the phenomenon supported by Divine Revelations and would go in the realm of Kufr. There is no other creation in the universe larger in number than the angels and their bodies too are larger than those of any other creatures excepting the souls ( Rooh). Bin Babawiya narrates through reliable sources that Amir’ ul- Mu’ mineen ‘ Ali ( as) was asked about the Omnipotence of Allah. Amir’ ul- Mu’ mineen ‘ Ali ( as, ) after praising the Beneficent and Merciful Allah, said that Allah has created an angel who, when it descended on the earth, would find the entire area of the planet insufficient for itself. Certain other angels are so large that they occupy the entire space of the sky. There are also angels that are so large that the sky comes up to their waist. Some others are standing in the atmosphere and the earth is near their ankles. Then the people asked Amir’ ul- Mu’ mineen ‘ Ali ( as) about the curtains that are over the skies. He replied that the First Curtain ( Hijab al- Awwal) has seven strata. Every curtain has the width equivalent to the distance traveled in 500 years and the intermediate distance between any two curtains is the same as mentioned above. In the space between any two curtains there are 70, 000 angels and the strength of every individual angel is more than that of all the men and Jinns put together. Above the curtains there is Sirr al- Awqat al- Jalal. These are seventy thousand curtains and each curtain has 70, 000 angels and there is a distance of 500 years p: 70 of travel time between any two curtains. Then there is the Saradaq al- Izzat, Saradaq al- Kibria, Saradaq al- Azmat, Saradaq al- Quds and Saradaq al- Jabroot. After these there are the Saradaqs of Noor al- Abyad, Saradaq al- Wahdaniyat. After all these, there is Hijab al- Aala, the Superior Curtain. ‘ Ali bin Ibrahim narrates from Jafer al- As- Sadiq ( as) that the Imam has said that Allah has created the angels differently. The Prophet of Allah has seen that the Angel Gabriel had six hundred arms and on his calf there are pearls as if they were drops of moisture on the green verdure. When the Prophet saw Gabriel he found him positioned between the sky and the earth. When Allah orders the Angel Mekail to come to the earth, he will have one of his feet on the Seventh Sky and the other he puts on the earth. Then Amir’ ul- Mu’ mineen ‘ Ali ( as) said, Allah has created such angels that half their bodies are made of ice and the other half of fire. The supplication of these angels is‘ , O Almighty Allah, Who has created compatibility between the fire and the ice! Keep us steadfast in our prayer’ ! Amir’ ul- Mu’ mineen ‘ Ali ( as) also said“ , The angels do not eat or drink nor do they mate for procreation. Their lives are like the breeze of the Firmament. There are certain angels who will remain in the position of Ruku ( Obe’ Isance) for ever. Some others are in the state of Sajda ( Prostration). Every night 70, 000 angels descend to the earth and circumambulate the Kaaba, p: 71 offer their respects to the Prophet ( S, ) to Amir’ ul- Mu’ mineen ‘ Ali ( as) and then visit the Mausoleum of Imam Husayn ( as) and circumambulate there. Early in the morning they ascend into the Firmament. Thus every morning a fresh batch of angels descends to the earth and this practice goes on an on. There is a reliable tradition that someone asked Imam Ja’ far As- Sadiq ( as“ , ) Are the angels more in numbers than the humans” ? The Imam replied“ , By Allah who has the authority over my life, only the angels that are on the sky are more in number than the particles of dust on the earth. There is no place in the sky where there are no angels. They are all engrossed in the worship of Allah. There is no plant or a clod on the land where the angels are not there who have been appointed as guardian angels ( Muwakkil) for that spot. They report to Allah every day about the goings on there. It is true that Allah knows everything but the angels, through the love for the Ahl alBayt, wish to have the opportunity of going closer to the Almighty. Bin Babawiyah narrates through a reliable source that Zainab Attarah went one day to the Holy Prophet ( S) and inquired about the excellence of Allah’ s creations. The Prophet ( S) replied“ , The earth, with all its contents, and in relation to the one below it, is like a ring or a bangle lying in a forest. These two, in relation to the third, are p: 72 also looking the same way. The situation is similar till the seventh earth” Then the Prophet ( S) recited the following verse: ﴾ مِثْلَهُنَّ. الْأَرْضِ وَمِنْ سَمَاوَاتٍ سَبْعَ خَلَقَ الَّذِی ﴿اللَّهُ “ Allah created seven skies and similarly the earths( ” . 65: 12) These seven strata of the earth, on the back of a fowl, with their contents look like the rings lying in the forest. One side of the fowl is in the east and the other in the west. This fowl is located over a wide rock that in relation to the earths, with all their contents, appear like rings lying in a forest. The wide rock is lying on back of a fish, and in relation to its width, all the things lying on it look like rings in a forest. The fish is located in a dark sea and in relation to its width, the things lying on it seem like rings in a forest. And below this sea is the Sara ( The Nether Region). In relation to the Nether Region all other things look like rings lying on the floor of a forest. The Holy Qur’ an says: ﴾ الثَّرَى. تَحْتَ وَمَا بَیْنَهُمَا وَمَا الْأَرْضِ فِی وَمَا السَّمَاوَاتِ فِی مَا ﴿لَهُ “ It is for Him what all is in the skies and on the earth and what all is in between them and what is in the Nether Region( ” . 20: 6) All these things, in relation to the first sky, are like circles or rings that are lying in a forest. This sequence repeates itself till the seventh sky. And all these p: 73 earths and skies, in relation to the Dariya al- Makfoof, are like circles and the Dariya al- Makfoof in relation to Koh al- Tagrak too is like a circular ring. Then all these strata, in relation to the Hijab al- Noor are also like rings. There are seventy Hijab al- Noor that are so bright that one cannot look at them with the eyes. All these things are like circles in front of the Kursi ( The Chair). The Qur’ an says: ﴾ وَالْأَرْضَ. السَّمَاوَاتِ کُرْسِیُّهُ ﴿وَسِعَ “ His Chair is more extensive than the skies and the earth( ” . 2: 255) The Ninth Fundamental: The Meanings Of Tender And Omniscient The word lateef ( tender) is used in four contexts: Lateef could be a thing that is very thin and not visible to the eyes. This word can be an attribute for Allah that the human eyes cannot see Him. The art’ Isan who manufactures delicate things too is referred to in the Arabic lexicon as lateef. Because Allah is the Creator of all the things, the smallest like the mosquito and the largest like the mountains, and is not visible to the humans, He is referred to as Lateef. The one who has profuse knowledge of lateef ( delicate) and daqeeq ( minute) things is called lateef. The word lateef has its root in the word lutf that means kindness. Therefore, one who is kind is referred to as Lateef.
The word Khabeer is used in two contexts: 1. Khabeer, the pronoun, that means one who is aware of everything. 2. Khabeer, in the sense of one who informs or gives information. The attributes of Allah, including those of Lateef and Khabeer, are not ancient p: 74 that they existed before Allah. Otherwise Allah would not be the Creator of all these attributes. All these Attributes are specifically His and He has selected them at His own pleasure. His creatures, in times of need, call Him with his Attributes, like, Sami ( One Who Hears, ) Baseer ( One Who Sees, ) Qadir ( One Who is Empowered, ) Hai O Qayyum ( One Who is and shall Be, ) Lateef O Khabeer ( The Delicate and the Omniscient) etc. Some misguided critics say that the human beings too use these names, and therefore they become sharers in these attributes with Allah. This is a misnomer, because despite men being called with these names, the meaning and context is absolutely different. For example, Allah is addressed with the name Aalim ( meaning the learned). In the case of Allah the learning is not acquired learning. In the case of humans, learning is acquired. When a man is called aalim, he would have gone through the hard process of acquiring knowledge starting from the stage when he was jaahil ( unlettered) to the stage when he is accepted as a learned person ( the aalim). And, if for some reason he loses his learning, he might revert to the status of being called a Jaahil.
The Tenth Fundamental: The Omnipotent Every thing in the Universe, small, big, elementary or complex owes its existence to Allah. There is nothing about which Allah has no knowledge. All the philosophers and thinkers agree on one point that Allah has knowledge of and control over everything. He has control over the p: 75 Universe and Has the Power to create any number of such entities. But, because he is the Ultimate Philosopher- Thinker, He, perhaps, thought to create the only existing Universe. He could have created the human being with more than two arms, but His Expedience was that provision of only two arms to man was sufficient for his physical existence. In any of Allah’ s creations there is no pronounced defect. Allah, Who has created the Universe with the utterance of the monosyllable, Kun ( let there be, ) ! and the Universe came about. Imam Ja’ far As- Sadiq ( as) narrated that when prophet Musa ( as) went to the Mount of Toor he requested Allah to show to him His treasures. Allah said“ , O Musa! My treasure is in the fact that I ask for anything to happen, saying Kun, and that thing happens instantaneously. Doubting Allah’ s Omnipotence is heresy for a believer. The Prophet of Allah ( S) has said, “ O Abu Dharr! After understanding Allah and acquiring Faith in His Attributes, one has to bear witness that I am the Prophet of Allah ( S) sent by Him to give to the people the Message about the Bounties in store for the believers and extreme retribution for the unbelievers and heretics. “ Allah has given to me the beacon with which I guide people away from the darkness of ungodly ways and heresy” . One of the most important pillars of Islamic Faith is bearing witness that Muhammad Sal Allaho wa Alaihi wa Sallam is the Prophet of Allah. This shall be discussed at some p: 76 length in the next chapter.

 

 

Chapter 3: The Benefits The First Benefit: Need For The Existence Of The Prophet It is a fact that Allah did not have any Personal interest in the creation of the Universe because He is above all considerations of wants and wishes. He has created the world with all its wonders to be exploited by His noblest of creatures, man! It is therefore natural that the human beings, to achieve excellence, needed a mentor, endowed with all the superior qualities by none other than the Creator. The mentor had the duty of bringing out the human beings from the darkness of ignorance to the light of knowledge through the Guidance received by way of Revelations. It was also necessary for the mentor and guide to be one of the humankind that his compatriots feel comfortable with him and at the same time he had to be endowed with Spiritual Excellence received through Revelations from Allah. It is recorded that a fire- worshipper came to Imam Ja’ far As- Sadiq ( as) and asked him some questions. One of his questions was that why there was a need for Allah to send a Prophet, a Messenger? The Imam ( as) replied to him thus“ : I have already explained to you about the Existence of Almighty Allah. He is the Creator of everything and all the living creatures in the universe. Everything happens in the universe with His wish. His creations cannot see him with their eyes. Their senses cannot gauge Him. He has no body that one could go to His physical presence and converse with Him. p: 77 Therefore, it was imperative that there should be a medium through which His Guidance could be communicated to the human race for treading the right path. Therefore Allah’ s selected few, who were termed nabis, prophets or messengers, were the possessors of Allah’ s most desired characters and were of the same race and physical features as their flocks. These messengers have been endowed with certain maujezas, or incredible miracles like bringing back the dead to life, restoring eye- sight to the blind, curing incurable ailments, breaking the moon into two, bringing back the sun which had already set etc, etc. The world has never been devoid of such nabis. If at a time there is no nabi, then there will be his vicegerents to carry on the work of the Mentor. Man is a gregarious being. Every individual is dependent on the others for his needs. This need sometimes becomes the cause of conflict, differences and even wars. Therefore he needs a ruler who acts as a Hakm, or arbiter, whose verdicts are fair and above all personal considerations and is infallible. Such a Hakm can only be identified and put in place by none other than the Great Creator, Allah. Therefore it is cardinal that the Nabi and the Imams are mansus- min- Allah or selected and appointed by Almighty Allah. The Second Benefit: Mu’ jizah Or Miracle As a proof of Prophethood, the Prophets’ present miracles to the people. These miracles are incredible happenings that the commoners are unable to perform. For example: converting the staff into a snake, making the dead alive, p: 78 breaking the moon into two etc… etc… When a person claims to be the messenger of God and performs miracles as a proof, then there will not remain any doubt as to his veracity. To the contrary, when an imposter claims that he is a prophet, then it is impossible that Allah would provide him the means of performing any miracle. As people believe in the veracity of a Prophet by witnessing the miracles, so also people believe in him by hearing about the miracles through authentic sources. It is just like people who have not seen a city, say for example Mecca, believe in its existence only on hearing about it from others.
The Third Benefit: The Prophethood Of The Last Messenger The Prophet ( S) of the last epoch, the cause of the creation of the Universe Prophet Muhammad Mustafa ( S, ) has manifested innumerable miracles. Besides all those miracles the most prominent is the Holy Qur’ an that he had presented to his followers as a miracle after declaring himself the Prophet of Allah. He had challenged the erudite scholars of the day to present a book equal in quality, or even a verse equivalent to any of the verses of the Qur’ an. None of the scholars of that time was able to meet the challenge but in frustration, they prepared to fight with the Prophet and his supporters. Bin Babawia relates that Ibnal Sakeet, a renowned scholar went to Imam Ar- Ridha( ’ as) and asked him that Allah had given to Musa ( as) the Staff and the Shining Hand ( Yad al- Baidah, ) to prophet p: 79 ‘ Isa ( as) and the miracle of healing and what miracles had Allah given to our Prophet ( S). Imam Ar- Ridha( ’ as) replied that when Allah gave Prophet hood to prophet Musa ( as, ) the art of magic was at a peak. There used to be competitions of the magicians those days. Therefore prophet Musa ( as) was provided with a miracle that could subdue the magic of those masters. Prophet Musa’ s staff had such incredible power that it could swallow the snakes created by the magicians through their magical spell. This event proved the prophethood of Prophet Musa ( as) and the very same magicians accepted him as the true Prophet. Prophet ‘ Isa ( as’ ) s period was the time when the art of treatment of the sick was at its peak. Expert physicians were living in that area those days. Therefore Allah gave to Prophet ‘ Isa ( as) the miracle of curing serious ailments. For example he could bring back the dead to life and give eyesight to congenital blind persons. Prophet ‘ Isa ( as) performed all these miracles and therefore the people accepted him as the Prophet of Allah. During the times of our Prophet ( S, ) the Arab scholars and poets were at the height of their erudition. The poets used to vie with each other in composing poems of great quality and hanging them on the door of Kaaba for people to read and give their learned comments on them. Therefore Allah provided to the Prophet ( S) the Book that rendered all those scholars and poets helpless p: 80 who claimed“ , maa haada kalaam al bashr”, this is not the work of any human being! Despite all this they prepared to confront and fight with the Prophet. Ibnal Sakeet said“ , No doubt you have said the right thing. Now, kindly tell me who is the Vicegerent ( hujjat al- Khuda) of the time” ? The Imam ( as) replied“ , Allah has provided you intelligence. Make use of this intelligence, think and search the one who is disseminating the word of Allah to the people and showing to them the right path. Also use your intelligence to recognize those who are Allah’ s enemies. If you really use your intelligence, you will definitely identify the hujjat al- Khuda” . Besides this there are innumerable miracles of the Prophet ( S, ) for example: • The breaking of the moon, • A tree coming to the Prophet and speaking with him and returning back to its original place on his orders, • Water gushing forth from his fingers that was sufficient to quench the thirst of his men and animals, • The pebbles in his hands speaking, • Small quantity of food sufficing for a large gathering, • The Jins accepting his suzerainty, • The sun emerging back immediately after setting, • The camel protesting about its master to him, Despite not receiving any formal education the Prophet ( S’ ) s knowledge of things present and past, Giving correct news about things to happen. For example; The conquest of Mecca, The conquest of Khaibar, The conquest of Rome and Persia, Ayesha, Talha, Zubair and Muawiya battling with Amir’ ul- Mu’ mineen ‘ Ali ( as, ) The sufferings of the p: 81 Ahl- ul- Bayt ( as) etc… etc… If a person thinks over these qualities of the Prophet ( S, ) he will not have any doubt about accepting his prophethood. Similarly if a person makes a serious study of the jurisprudence brought by the Holy Prophet ( S, ) he will be convinced that these are the laws provided by Allah and none else. Several Journals of the previous faiths have predicted about the coming of Prophet Muhammad ( S). Imam Ar- Ridha( ’ as) narrates that his father, Imam Ja’ far As- Sadiq ( as, ) told him that a group of Jews came to him and asked him if he was the son of the Prophet of Islam ( S) who was the last of the Prophets? Imam Ja’ far As- Sadiq ( as) replied: Yes! The Jews said“ , we have read in the Torah that God had given the Book to Abraham ( as) and his son and endowed them with the kingdom of the country. Then that dynasty continued. You say that you are the scions of the Prophet ( S). We see you weak and forlorn and others are in power. What is the reason for this? Imam Ja’ far As- Sadiq ( as’ ) s eyes watered and he said“ , It has always been there that the Prophets ( S, ) their vicegerents and the men of piety had been oppressed and suppressed. They had been assassinated for no fault of theirs and the cruel people always dominated. Their following of faithful supporters too had always been very small. The Jews said“ , The prophets and their descendents, without any formal education, have been endowed with immense knowledge to p: 82 guide their flocks in this world on the Right Path and the Knowledge about their Creator. Have you too been endowed with such Learning? Imam Ja’ far As- Sadiq ( as) told me“ , O Musa! Come to the front! Put your hand on my chest. Then he prayed‘ , O Allah! In the name of Muhammad ( S) and his Progeny help this son of Your servant’ ! Then he told to the Jews“ , Whatever you wish to know, ask this child” . The Jews said“ , What can we expect to learn from this little child who has not read anything nor is literate as yet” ? The Imam ( as) said“ , this is the son of an Imam ( as) and destined to be the Imam ( as) in the future. Please do ask him any question without any reservation” . The Jews asked“ , What were the nine objects that were endowed to the prophet Musa ( as) as his miracle” ? Imam Musa al- Kadhim ( as, ) a child of five years at that time, replied“ , The nine things were the Staff, that could turn into a serpent when put on the ground, the Yade Baida ( The luminous hand, ) that made everything shine when Musa took it out of his robe, the swarms of locusts, the frog, the blood, infesting the people of Pharo with lice, suspending Koh al- Toor ( the mountain of Toor) over the heads of the Bani Israel, Mann o Salwa ( Manna) falling from the sky for the sustenance of the Bani Israel, the sea parting into two making way for the Bani Israel to escape from the p: 83 clutches of Pharo” . The Jews said“ , you are telling the truth’. ! Then they asked“ , Now tell us. What was the Miracle presented by the Prophet of Islam ( S) that convinced his people to accept his Faith” ? Imam Musa al- Kadhim ( as) replied“ , there are many miracles of the Prophet ( S). Listen and listen with care! ( 1) Before the Baasat ( annunciation) of the Prophet of Islam ( S) the Satans and the Jinns used to visit the earth from the skies and tell to the people about the events there. This phenomenon gave rise to many Kaahins ( soothsayers). After the Basat a stop was put to this and the Satans and the Jinns were forbidden from leaving the earth at any time. Even then if they attempted to escape into the firmament they are prevented from doing so with the arrows of Shehab and the stars. The Kaahins were thus made ineffective. ( 2) Also the garg ( the wolf) bore witness to the prophethood of Muhammad ( as mentioned earlier in this book while discussing about Abu Dharr) . ( 3) The Prophet ( S, ) during his childhood and youth was well known for his honesty and integrity. ( 4) When Saif bin Ziyazn became the king of Ethiopia, and the group of Qureish in the company of Abdul Mutallib went to his court, he asked him certain questions about the Prophet ( S) and, after hearing the replies, said that he will soon be the Prophet ( S) of your people. The group of the Qureish agreed that the qualities mentioned by the king were found in p: 84 Muhammad ( S). ( 5) When Abraha bin Yaksoom came to demolish the Kaaba with a retinue of elephants, Abdul Mutallib said that there is One Guardian of this house and you cannot demolish it. Prior to that time Saif bin Ziyazan had made the prediction of the coming of the Prophet ( S). Therefore the people of Mecca prayed and Abraha could not demolish the Kaaba. ( 6) One day the Prophet ( S) was relaxing near the wall of the Kaaba when Abu Jahl brought one large boulder to smash his head. But the boulder slipped off his hands. However much Abu Jahl tried to kill Muhammad ( S, ) he couldn’ t do it. ( 7) Abu Jahl had bought a camel from an Arab but was not paying the cost to the man. The Arab complained about this to the Qureish. In order to ridicule the Prophet ( S, ) they asked the Arab to go to him to intervene on his behalf with Abu Jahl. The Arab went to the Prophet ( S) and made his request. He took him to the house of Abu Jahl and knocked at his door. Abu Jahl came out. The Prophet ( S) told him“ , Give the cost of the camel to this Arab” . Abu Jahl instantly made the payment. The Arab came to the Qureish and thanked them. They were really surprised and went to Abu Jahl and told him that as a jest, they had asked the Arab to go to Muhammad ( S) and ask him to request you to settle his payment. p: 85 But they were surprised that he had agreed to pay. Abu Jahl said“ , I was helpless! I had seen that Muhammad ( S) had with him an animal that was taller than any camel and was telling with its open mouth that I must pay to the Arab otherwise it would eat me. ( 8) The Qureish of Mecca deputed Nazar bin al Haras and Uqba bin Abi Moheeth to Medina to do espionage on the Prophet ( S). They informed that most of the impecunious persons of the City are falling in line with the Prophet ( S). The Quriesh of Mecca then said, “ Verily, Muhammad ( S) is the Prophet of Allah about whom we have read in the Books of Yore that a Prophet will rise amongst us who will endear himself to the poor and needy” . ( 9) When the Prophet ( S) migrated from Mecca, Queriesh sent Saraqa bin Jaitham to Medina to cause harm to him. When he saw him arrive, the Prophet ( S) prayed to Allah to protect him from the evil person. Suddenly the feet of the steed of the man got embedded into the ground and he cried“ , O Muhammad ( S)! Kindly come to my rescue! I shall never ever think of harming you” ! The Prophet ( S) prayed to Allah that if the person was honest in what he said, then he must be relieved of his hardship. The feet of the horse came out of the ground and the person returned to Mecca. ( 10) Aamir bin Tufail and Zaid bin Qais p: 86 came to the Prophet ( S) and Aamir told to Zaid that while he engaged Muhammad ( S) in conversation, the other should look for the opportunity to cut his head with the sword. Therefore Aamir kept the Prophet ( S) engrossed in the conversation but Zaid couldn’ t complete his task. When they came out, Aamir told to Zaid“ , You are a cowardly person that you had broken your resolve” ! Zaid said“ , I didn’ t see anyone there besides you. If I had swung the sword, I would have beheaded you” ! ( 11) Zaid bin Qais and Nazr bin Haras came to the Prophet ( S) to find out if the Prophet ( S) had knowledge of hidden things. Before they could ask any question, the Prophet ( S) told to Zaid if he was the same person who visited the Prophet ( S) on a certain day along with Aamir with the evil intention of killing him. He was very surprised to hear this from the Prophet ( S) because no other mortal person knew about this plan other than the two conspirators. Then Zaid accepted Islam. ( 12) Once a few Jews came to Amir’ ul- Mu’ mineen ‘ Ali ( as) and told him that they have some questions to be asked of his cousin, the Prophet ( S). Amir’ ul- Mu’ mineen ‘ Ali ( as) sent their message to the Prophet ( S). The Prophet ( S) said“ , I am a humble creature of Allah! What questions those persons want to ask of me” ? Then the Jews came to the presence of the Prophet ( S). The Prophet ( S) said“ , Do you p: 87
want to put the question to me or would like me to tell you about what is in your minds” ! They requested the Prophet to speak first. The Prophet ( S) said“ , The purpose of your visit to me is to ask about Dhual Qarnain” ! The Jews admitted that their purpose of coming was to ask about that person. The Prophet ( S) then rejoined saying“ , Dhual Qarnai was a native of the city of Rome. When he grew up, he became the suzerain of the East and the West. In the end he constructed a huge wall which is famous even now” ! The Jews were very much impressed and embraced Islam. ( 13) Wabasa bin Moid Asadi came to the Prophet ( S) with a thought that he would ask such an intricate question that the answer would not be possible. He told to the Prophet ( S“ , ) Tell me about the things that are good and also tell me about those that are evil” ? The Prophet ( S) replied in two small sentences. He put his hand on the chest of Wabasa and said“ , A thing is good if it satisfies your conscience and your heart bears witness that it is good. The evil thing is one of which your heart is in doubt. However much you wish to do it, your heart stops you from doing it” . ( 14) The group of Abdul Qais visited the Prophet ( S). After exchanging greetings the Prophet ( S) asked them to show to him the dates they carried with them p: 88 from their place. Everyone of the group put his product before the Prophet ( S). The Prophet ( S) inspected each date carefully and told about the variety it belonged to. The group was surprised that the Prophet ( S) knew so much about their place that he was able to identify the variety of dates grown by each individual. Then they told to the Prophet ( S) that they had their maternal uncle accompanying them. He was suffering some mental disorder. The Prophet ( S) asked for a sheet of cloth to be brought. He put the sheet on the head of the afflicted person and said thrice“ , O enemy of Allah! Don’ t trouble this person” ! The insane person turned sane immediately. The group was having a sheep along with them. The Prophet ( S) pressed on one of the ears of the animal. It developed a mark on the ear pressed by the Prophet ( S). Even to this day the sheep of that breed continue to have similar mark on one of their ears. ( 15) During a journey, the Prophet ( S) noticed that a camel was very tired. He put a little quantity of his saliva into the mouth of the animal. The camel became very active and trotted on faster than the other camels in the caravan. ( 16) During another journey, a camel of one of the companions of the Prophet ( S) was lost. The owner of the animal asked the Prophet ( S) that if he was the Messenger of Allah, he should inform about p: 89 the whereabouts of the camel. The Prophet ( S) said that the camel was at such and such a place because its nose- string was entangled on the branch of a tree. The person went to the place and retrieved his camel. ( 17) One camel complained to the Prophet ( S) that it was getting very bad treatment from its master. The Prophet ( S) asked the owner of the camel to sell it away to someone else. The camel again protested to the Prophet ( S) that he should be sold to a good person that it received better treatment. Then the Prophet ( S) asked Amir’ ul- Mu’ mineen ‘ Ali ( as) to buy the camel. This camel was in the use of Amir’ ul- Mu’ mineen ‘ Ali ( as) during the Battle of Siffin. ( 18) One day the Prophet ( S) was sitting in the Mosque when a camel came running towards him. The camel put its head in the lap of the Prophet ( S) and started wailing. The Prophet ( S) told to his companions that the animal was complaining that its master wanted to butcher it. One of the companions affirmed that the camel belonged to a person who intended cutting it for the feast in connection with the wedding ( Walima) of his son. The Prophet ( S) called the person and recommended to him to spare the life of the camel. ( 19) Once the Prophet ( S) was unhappy with the Tribe of Mudar and prayed for famine in their area. The famine was so severe that the people came running to the Prophet S) .. p: 90 and asked for his pardon. Again the Prophet ( S) prayed to Allah for His Kindness on the Tribe of Mudar. There was such torrential rain that the people of Medina came to him asking him to pray for the cessation of the showers. Then the clouds moved away from Medina and rained in the environs for the next one month. ( 20) Before the Annunciation ( Baasat) of the Prophet ( S) Abu Talib ( r. a) . took him along on a journey to Syria. The caravan halted near the hermitage of the Hermit, Bahira Rahab. Rahab was a scholar of the Divine Books and had read that a Prophet would pass through that way at a particular time. When he saw the caravan, he arranged a feast for them. To his disappointment, Rahab didn’ t find anyone fitting into the description of a prophet in the group. He asked the people of the caravan if they had left anyone near their luggage outside the hermitage. They affirmed that there is an orphaned child stationed near the luggage. Rahab rushed to the spot and found the orphan asleep near the luggage and a cloud was hovering over his head. Rahab said that the child was the orphaned jewel. He also affirmed that this child was the last of the chain of Prophets of Allah and that he would soon be annunciated. The Qureish were surprised to hear this and started holding the Prophet in esteem. This story traveled fast to Mecca and therefore Lady Khadija bint Khuwiled expressed her p: 91 wish of matrimony with him turning down proposals of other prominent persons of Mecca. Thus she was blessed to be the consort of the Prophet of Islam ( S). ( 21) Before the Migration ( Hegira) the prophet ( S) asked Amir’ ul- Mu’ mineen ‘ Ali ( S) to request Lady Khadija to prepare some food. She did it. The Prophet ( S) invited his close relatives, forty in number, to partake of the food with him. He asked Amir’ ul- Mu’ mineen ‘ Ali ( as) to lay the food. Amir’ ul- Mu’ mineen ‘ Ali ( as) brought forth the food that was sufficient for three persons and requested the gathering of forty guests to say Bismillah ( in the name of Allah) and start to eat. The guests did not say Bismillah but the Prophet ( S) uttered these words and started to eat. The entire gathering of forty ate the food to their fill. Abu Jahl said“ , Muhammad ( S) has performed a great magic. The food for three persons sufficed for the large gathering! What could be a bigger magic than this” ! The prophet ( S) again invited the same group after a few days and sated them with the food sufficient for three persons! ( 22) Amir’ ul- Mu’ mineen ‘ Ali ( as) has said that he went to the market and bought meat, flour of one Dirham each and brought home to Fatima Zehra ( as, ) the Prophet ( S’ ) s Daughter, asking her to prepare the food that the Prophet ( S) was to join them for the meal. Then he went to the Prophet ( S) who was busy praying for provision against hunger of the p: 92 people! Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , O Prophet of Allah! The food is ready. Please do accompany me to have your meal” . He took the Prophet ( S) home. The Prophet ( S) told to his daughter“ , Bring the food to me” . When the food was laid in front of him, he covered it with a sheet of cloth and prayed to Allah. Then he took out nine bowls of the soup and nine naans and sent to his wives. Then he asked Fatima ( as, ) her husband‘ , Ali ( as) and the children to eat out of the food. He then sent portions to the neighbors and sufficient quantity of food was left thereafter to suffice for many days. ( 23) The wife of Abdallah Muslim sent to the Prophet ( S) meat of a goat marinated and cooked with poison. At that time Bashar bin Baraa was with the Prophet ( S) who ate the meat. The Prophet ( S) said that the goat is telling that it has been cooked in venom. After a while Bashar died of the poisoning. The Prophet ( S) called the woman and asked her why she laced the meat with poison. She said that the prophet ( S) was the cause of the killing of her husband and many others of her tribe. She had thought that if he were a king like any other king, he would consume the meat and die. But if he were the Prophet ( S, ) Allah would forewarn him. ( 24) Jabir bin Abdallah Ansari says that on the day p: 93 of the Battle of Khandaq ( the trench, ) they were busy digging the trench when the group felt very hungry and the Prophet ( S) was extremely famished as well. Jabir rushed to his house and asked his wife to prepare some food for the Prophet ( S). She got ready some cooked meat and a few naans ( pieces of bread). Jabir then went to the Prophet ( S) and requested him to come to his house to partake of the food. The Prophet ( S) asked the entire group of the companions to accompany him to Jabir’ s house to have food. Jabir was very worried that he would face embarrassment because of grossly insufficient food available at his place for the group. He approached his wife and said“ , There are so many guests with us, how can we serve all of them” ? His wife asked him“ , Did you invite them or the Prophet ( S) has himself asked them to join him” ? Jabir said“ , The Prophet ( S) himself has asked the persons to come” . His wife, who was a pious lady, said“ , then why do you worry! The Prophet ( S) knows better than you” ! The Prophet ( S) then asked Jabir about the quantity of food available at the time. Jabir informed that he had some meat and a few naans. The Prophet ( S) asked Jabir to lay the food in a dish and put a sheet of cloth over it. Then take out one naan and some meat and distribute to each individual. Jabir complied. p: 94 To Jabir’ s surprise all the 3, 000 troops were served with the food and even some food remained thereafter! ( 25) Saad bin Ibada came to the presence of the Prophet ( S) one day when he was observing a fast. He invited the Prophet ( S) and Amir’ ul- Mu’ mineen ‘ Ali ( as) to break the fast at his place. The Prophet ( S) accepted the invitation and went with Amir’ ul- Mu’ mineen ‘ Ali ( as) to break the fast at Saad’ s place. After breaking the fast, the Prophet ( S) offered the prayer. When the prophet ( S) was leaving for home, Saad presented him with an unbroken horse. But miraculously the horse became very docile. The food prepared in Saad’ s house that day lasted for many days thereafter. ( 26) When the prophet ( S) returned after signing the treaty of Hudaibiya he passed near a well along the way, that was almost dry. He ordered that none should go near the well till he permitted them to do so. Then he called for some water, took it in his mouth and put it in the well. The water in the well swelled up and reached to the parapet of the well. All the troops and the animals with them quenched their thirst to the full. ( 27) Whatever information the Prophet ( S) had given about the coming days had all come true. ( 28) When the Prophet ( S) related the events of the Shab al- Meraj, the hypocrites questioned their veracity. The Prophet ( S) then related to the hypocrites all that happened to them that night in his p: 95 absence. This made them quiet. ( 29) In the Battle of Tabook the Prophet ( S’ ) s troops ran out of water. They cried al- atash! Al- atash ( thirst! thirst). ! The Prophet ( S) asked if anyone of them had some water. Abu Huraira brought a pitcher of water. The Prophet ( S) put some water in a goblet, put up his hands and prayed. Thereafter he put his fingers in the goblet. When he brought out his hand from the goblet, water started gushing out of his finger. All the troops and their animals quenched their thirst and filled their pots and goblets for the rest of the journey. ( 30) The Prophet ( S) noticed the sister of Abdallah bin Rawaha carrying something in her hands. He asked her as to what she was taking with her and where she was heading for. She said she was taking some dates for her brother. He called her near him, and distributed the dates to the persons who were at that moment digging the trench. Everyone ate the dates to his fill and therewere sufficient remaining for the girl to take with her. ( 31) During another journey, the Prophet ( S’ ) s party ran out of food supplies. The companions were restless with hunger. He asked if anyone had any food left, should bring it to him. Everyone put forth whatever was left with him. The total quantity was about 500 grams of dates. He put all that in a container, and offered a prayer. The dates increased so much in quantity that the p: 96 entire group had sufficient to eat till they arrived at Medina. ( 32) In one journey the Prophet ( S’ ) s party ran out of water. They discovered a dry well on the way. The Prophet ( S) put his saliva in the dry well that instantly got filled with water from its springs and everyone quenched his thirst. This information reached all the corners of Arabia. The Imposter Masleema too put his saliva into a well. The well suddenly dried up of water and never had any water in the future. ( 33) Once the steed of Saraqa bin Jaasim got stuck in a morass. The Prophet ( S) prayed to Allah and the horse came out of the marsh. On reaching home, Saraqa presented a sheep to the Prophet ( S) that was neither bearing nor giving milk. The Prophet touched its udders and it started giving milk. ( 34) Once the Prophet ( S) was a guest at the place of a woman, by name, Umm Shareek. The woman brought to the Prophet ( S) a leathern container that had a small quantity of rancid oil. The Prophet ( S) prayed and the container got filled with good oil that never got reduced in quantity. ( 35). When the Verse of Tabbat about Abu Lahab and his wife was Revealed, then Umm Jamil, his wife, was furious and she carried a big boulder with the intention of harming the Prophet ( S). Abu Bakr informed the Prophet ( S) that Umm Jamil was heading towards him with the stone. The Prophet ( S) said“ , Let her p: 97 come! Allah takes care of me!!” When she came near Abu Bakr, she asked him“ , Where is Muhammad ( S” )? Abu Bakr replied that he didn’ t know. D’ Isappointed, she went away. Abu Bakr asked the Prophet ( S“ , ) Despite being here, how is that you were not visible to her” ? The Prophet ( S) said“ , My Allah had erected a curtainm between me and her at that moment” ! Then Imam Musa al- Kadhim ( as) told to the Jews there is a book that has recorded all the Miracles performed by the Prophet of Islam ( S). This Book is a witness of all the earlier Divine Books. The Jews said“ , You have recounted all these miracles. What is the guarantee that they are aunthentic or not” ? Imam Musa al- Kadhim ( as) retorted“ , What is the proof of the Miracles of the prophet Musa ( as) that you recount” ?
The Jews said“ , These accounts have reached us through noble and truthful people of our tribe. That is why we consider them authentic” ! The Imam ( as) said, all the Miracles recounted to you have also been received from truthful and pious persons. Further, they have been recounted to you by a child of five years, who at his age, cannot receive any worldly instruction or learning except through the Divine will of Allah. Hearing this, they all expressed“ , We bear witness that there is no god but Allah, Muhammad ( S) is his Prophet and you are his Vicegerent of the time” ! Imam Ja’ far As- Sadiq ( as) got up and kissed the forehead of his son and p: 98 said“ , No doubt! You will be the Vicegerent of the Prophet ( S) after me” !

The Fourth Benefit: The Last Of The Prophets Of Allah Our Prophet, Muhammad Sal Allah Alaihi wa Aalehi wa Sallam, through the Nuss ( Definitive word) of the Qur’ an, is not only the Prophet ( S) of the Humans and the Jinns but there is not going to be any other Prophet after him. He is totally free of any sins, minor or major, and is Masoom ( innocent). There are reliable traditions to prove that from his first ancestors, Adam ( as) and Eve, up to him, all the generations, were free of polytheism and infidelity. They have always been the noblest, respected and learned of all their contemporaries. Some vested interests, in order to protect their own leaders, have spread the calumny that some of the Prophet’ s elders were kafir ( infidels). There are examples of people who have even gone to the extent of saying that some of the prophets were kafir and not innocent. The Jews too have blamed some of the prophets of committing maasi ( minor sins) and, therefore the prophets too became sinners along with their own leaders who committed sins. The Fifth Benefit: The Excellence and The Qualities Of The Prophet Bin Babawiyah narrates from Imam Ar- Ridha( ’ as) asked Hind bin Abi Hala about the appearance and personality of the Prophet ( S). Hind said“ , The Prophet ( S) had an imposing personality. The face was radiant that it would put the full moon to shame! He was of average height--- neither too tall nor short. His head was neither big nor small and the hair was somewhat curly p: 99 and soft. When the hair on his head used to grow, after tonsuring, he would part them in the middle to facilitate anointing while performing the ablution. Tonsuring of the head was not fashionable in Arabia of those days and, generally people did this during Haj and Umra. The Prophet ( S) had a fair complexion, wide forehead and pronounced eyebrows. There was a vein between the two eyebrows that used to become prominent when he was excited for something. His beard was dense and had an average sized mouth. Arabs don’ t consider it good to have small mouths. The Prophet ( S’ ) s teeth were very bright and beautiful. His teeth were having clefts between them. On his chest there was a growth of soft hair. His neck was bright and long and gave one the impression as if it is made of silver. His body was neither thin nor heavy. His bones were strong; his stomach and chest were flat. The prophet ( S’ ) s hands were long and big. His gait was neither that of a proud person nor feminist. He used to walk with gravity, poise and with slight bow of the head. While speaking with anyone, he would be polite and soft. While looking at anyone, he would have affection reflecting from his eyes. He used to take precedence in greeting others. His talk used to be short and meaningful. He used to refrain from unnecessary talk. He would be seldom angry on any one and was never profuse in p: 100 praising good food. He used to thank Allah for every bounty, big or small. For upholding the truth, he would not have any consideration for a friend or foe. While experiencing anything enjoyable, the Prophet ( S) would be moderate in his praise. His laughter would be limited to a smile when a part of his bright teeth would be exposed to view. Imam Husayn ( as) says that he inquired of his father, Amir’ ul- Mu’ mineen ‘ Ali ( as, ) about the treatment meted out by the Prophet ( S) to his immediate kin. Amir’ ul- Mu’ mineen ‘ Ali ( as) replied“ , At home the Prophet ( S) would divide his time into three. One part he would spend in prayer. The second part was reserved for meeting the inmates of his house and the third part of his time was for rest and relaxation. In the time apportioned for relaxation, the Prophet ( S) used to meet his companions and others who wished to seek clarifications from him on different matters of personal or general interest. His practice was that he would give audition first to those companions who were more pious. He used to give profuse attention to the questions and demands made by his visitors. While giving advice on Spiritual and Religious matters, he would ask his visitors to disseminate the information to others in their circle. If a person is invalid and for some reason was unable to come personally to the Prophet ( S, ) he asked his visitors to communicate his queries to him and take back the replies to the p: 101 person. The Reward for this would not only be for the person who sought the clarifications but more for the person who had been the vehicle of carrying the information” . Then Imam Husayn ( as) inquired about the way the Prophet carried himself while going out of his residence. Amir’ ul- Mu’ mineen ‘ Ali ( as) replied“ , While away from home, the Prophet ( S) would not talk much, except on matters of interest and benefit to people. He used to exhort people to maintain amity and affection amongst each other. When elders of other tribes visited, he would treat them with due respect. He used to give the tidings of Rewards for good acts to everyone. Praising the pious, he used to encourage them to more piety. He used to respect very much the persons who had sympathy for the Muslims. When he saw or heard about the sinful acts ( ma- aasi) he used to express his sorrow and encourage the person to turn towards good deeds” . Imam Husayn ( as) then asked his father about how the Prophet ( S) carried himself at group meetings. Amir’ ul- Mu’ mineen ‘ Ali ( as) replied“ , While going for a meeting, and returning from one, the Prophet ( S) would offer a Prayer. He never looked for any particular place to sit in a meeting. Wherever he found some space at the venue, he would squat. Generally he liked to be in the last row. He also advised people not to vie with one another to get a vantage place to sit in a meeting. He used to p: 102 deal with such affection with everyone at a meeting that they used to get overwhelmed with his personal attention. Those who asked questions, would never go d’ Isappointed or d’ Isatisfied. His behavior was such that all those who interacted with him, friends or foes, would praise him. He was kind on people the way a parent would be on his own children. His meetings would be highlighted with patience, straightforwardness, honesty and integrity. None was allowed to do backbiting of others at his meetings. There used to be a very high degree of amity and goodwill that people used to discuss each others’ problems and solve them with mutual help” . Imam Husayn ( as) further asked about the treatment meted out by the Prophet ( S) to those who were present at his meetings. Amir’ ul- Mu’ mineen ‘ Ali ( as) said“ , The Prophet ( S) used to speak softly and kindly with everyone. He would never, overtly or covertly, hurt anyone’ s feelings. He wouldn’ t d’ Isappoint or neglect even a sworn enemy who came to meet him. He disliked three things that he always refrained from, viz: debate ( munazera, ) dispute ( Mujadela) and unnecessary talk. He always tried to avoid tasks which were not beneficial. The Prophet ( S) also shunned three things about the people: 1. He never criticized anyone. 2. Never aired others failings. 3. Never chased others for their failings. Whenever the Prophet ( S) started speaking, he would have the rapt attention of the audience. People never found fault with whatever he spoke. His talk would be replete with good advice. p: 103 Whenever a rustic person came to the meeting and behaved improperly, he used to ask his companions to bear with him. He gave particular attention to such persons to listen to them and to solve their problems. While others spoke, he would never intervene or interrupt till the persons completed their talk” . Imam Husayn ( as) also asked the reason for the tranquility and quiet of the Prophet. Amir’ ul- Mu’ mineen ‘ Ali ( as) replied“ , The Prophet ( S’ ) s tranquility was of four types: When the other person was unreasonable, he would listen with patience. Whenever he felt that there was a chance of hurt in speaking out, he would maintain a discreet silence for the time. He had made such a good combination of patience and forbearance that he would never get angry for any reason whatsoever. Besides the above, the Prophet ( S) had four other very pronounced qualities: • He would continue and perpetuate the good deeds that the people get motivated too to perform good deeds to emulate their Master. • He shunned all undesirable acts and his followers did likewise. • For the benefit of his following, he would uphold good counsel. • He was steadfast on the path of good for this world and the Hereafter. • Muhammad Yaqub Kulaini narrates from Imam Muhammad Al- Baqir ( as) that the Prophet ( S) had three qualities that have never been found in anyone else: • His body never cast a shadow. • Wherever he went, he left behind a fragrance that lingered for the next three days. This was the sign for people to p: 104 know that the Prophet ( S) had passed that way. • Whenever he passed near a rock or a tree, it appeared as if these things were prostrating before him. Imam Ja’ far As- Sadiq ( as) says that in the darkness of night his face used to radiate like the full moon. Therefore whichever way he passed its environs would become bright. It is narrated that one of his wives lost a needle in the night when it was dark. When the Prophet ( S) came home, everything became bright in the surroundings and the needle was recovered. His sweat used to be so fragrant that sometimes it used to be difficult on the sense of smell. Whenever he rinsed his mouth, the water used for the purpose would become fragrant. No birds ever flew over his head. The Prophet ( S) had a unique faculty of seeing things behind his back. Whenever he exposed the Seal of Prophet hood on his back, it used to shine like the sunlight. No one ever noticed his stools because the earth used to hide it. Whichever animal he used for his travelling, it never aged. Whenever the Prophet ( S) passed near any tree, it used to bow down in obe’ Isance. Flies and mosquitoes never sat on his body. Amir’ ul- Mu’ mineen ‘ Ali ( as) says that the Prophet ( S) had never eaten any bread made out of wheat. He did not eat bread made out of barley more than three times a day. At the time of the Prophet ( S’ ) s death, his armour was p: 105 under a mortgage with a Jew for four Dhiram. Although he was ruling over the entire Arabia he did not have any gold, silver or other valuables. One day the Prophet ( S) distributed three hundred thousand dhiram received in reparation of war. In the night one needy person came and asked for help. The Prophet ( S) said“ , By Allah! Today in the house of Muhammad ( S) there isn’ t a single dhiram or a pound of barley! It is said that the Prophet ( S) used to ride on the naked backs of the horses. He used to repair his own foot ware. The Prophet ( S) always used to take precedence in greeting others. He used to squat with the slaves on the ground and eat food with them. He used to say with pride that he was the biggest slave of his Creator, Allah, because He has endowed his choicest blessings on him. He took particular care to go and inquire about the health of indisposed beggars and slaves. He always made it a point to attend the burial of the dead. Reliable sources narrate that once an Angel approached the Prophet ( S) and conveyed Allah’ s Message“ , If you wish we shall convert the land of Mecca to gold for you” ! The Prophet ( S) raised his head towards the sky and said“ , O my Sustainer! It is the wish of Muhammad ( S) that he gets sufficient nutrition at a time that he busies himself in Your worship and for the second meal he craved p: 106 for your providing him sustenance to continue his supplications” ! The Prophet of Islam ( S) has said, “ After bearing witness to my Prophet hood the most important thing for my followers is the love and affection for my Ahl- ul- Bayt” . Therefore the verse of Tatheer has been revealed as a part of the Holy Qur’ an in the praise of the Ahl- ul- Bayt.