Islamic Morals

Whose Humility Is Better?

Humility and courtesy is good and desirable. Bu it is better if forthcoming from those who have an apparent or hidden spiritual personality. Hence it is reported from Amirul Mo-mineen (a.s.): How good is he who, due to overestimation of his own defects, overlooks the shortcomings of others and thus shows humility despite having no faults.

It is also recorded from Amirul Mo-mineen (a.s.) Decoration of a great person is his humility. Again Ali (a.s.) said: How nice is the courtesy of the rich towards the poor for the pleasure of Allah and better than that is the pride of the poor over the wealthy for reliance on the lord of the universe.

Today one of the serious responsibilities and duties of the state officers is that they should know that the power and status which is now for them is the blood money of the millions of the best youths of this nation who have been martyred and it is a blessing of thousands who lost their body organs and who gave up worldly and material benefits for this Islamic revolution. Now it does not befit us to be arrogant or haughty while dealing with this martyr-producing nation. Rather it is necessary that we deal with them with humility and courtesy so that our revolution can be resorted to the entire world just as our Holy Prophet (s.a.w.s.) and the pious Imam (a.s.) invited people practically toward spirituality. Humility is desirable from on the part of the wealthy. If a beggar shows humility, it is his habit.

Anyway, humility on the part of the higher ups is desirable. However, unfortunately, some of the people lose themselves in such a way that they do not distinguish between the head and the foot. May God protect us from the evil of desire and greed.

Verses and traditions Praising Courtesy

1. The Almighty commands His Holy Prophet (s.a.w.s.): And be kind to him who follows you of the believers.
2. At the time of his departing Ali (a.s.) said in his will: Maintain courtesy because courtesy is the biggest worship.
3. Imam Sadiq (a.s.) has said: In what the lord revealed to Dawood (a.s.) was that: O Dawood! As those nearest to me are the courteous so the farthest from Me are the haughty and proud.
4. The Holy Prophet (s.a.w.s.) said: The one who shows humility for the sake of Allah, Allah makes him great.
5. Imam Sadiq (a.s.) has reportedly said: Luqman so admonished his son My dear son! Be courteous for the sake of truth so that you may become the most wise. Indeed, a wise man becomes low before the truth.

Lesson: 29 : Forbearance and firmness

One of the salient virtues on which both the Holy Quran and the words of Holy Imams have put much emphasis and recommended is Patience. This term has appeared for about a hundred times in the Holy Quran and more than ten times it is reference to the Holy Prophet (s.a.w.s.). This word Patience as understood from the Quranic verses and the traditions and narrations means steadfastness and not the bearing ill-luck nor submission to unpalatable circumstances.

In order to be well acquainted with this term; in the beginning we invite your attention to some verses and narrations. Thereafter we shall explain their kinds:

1 - O you who believe! Seek assistance through patience and prayer; Surely Allah is with the patient 2 - And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient, Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course. 3 - O you who believe! Be patient and excel in patience and remain steadfast, and be careful of your duty to Allah, that you may be successful. 4 - And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient. And be patient and your patience is not but by the assistance of Allah, and grieve not for them, and do not distress yourself at what they plan. 5 - And We made of them Imams to guide by Our command when they were patient, and they were certain of Our communications. 6 - Moosa said to his people: Ask help from Allah and be patient; surely the land is Allah's; He causes such of His servants to inherit it as He pleases, and the end is for those who guard against evil. 7 - And We made the people who were deemed weak to inherit the eastern lands and the western ones which We had blessed; and the good word of your Lord was fulfilled in the children of Israel because they bore up sufferings patiently; and We utterly destroyed what Firon and his people had wrought and what they built.

Traditions

1 - Abi Baseer says: I heard from Imam Sadiq (a.s.): A free man is a free man under all circumstances. If he is in trouble he is patient, calamities do not break him even if he is imprisoned and overpowered and put in difficulties. Hence, imprisonment and slavery could not harm the honours Yusuf (a.s.). Darkness and fright of a well could not put him to loss until Allah made him His messenger and pitied the nation because of him. Patience and forbearance is like this. It always results in good. So be patient and tolerant so as to see its reward.

2 - Imam Sadiq (a.s.) said: Forbearance is for faith what a head is for a body. One who has no patience has no faith 3 - Imam Baqir (a.s.) said: One who does not cultivated patience for confronting the troubles of life becomes weak. 4 - Imam Sadiq (a.s.) said: Every Mo-min who remains patient while in trouble gets the rewards of a thousand martyrs. 5 - Amirul Mo-mineen (a.s.) has reportedly said: A Muslim becomes perfect through three virtues: endeavour for faith and religion, moderation in lifestyles and forbearance while in difficulty. 6 - Imam Sadiq (a.s.) says: Many a time, one hour of forbearance and patience brings a long happiness and how often an hour of lust results in a lengthy sorrow. 7 - It is reported from Amirul Mo-mineen (a.s.): O people! You have patience and forbearance in time of trouble. In truth,. One who has no patience has no religion. 8 - Amirul Mo-mineen (a.s.) is reported to have said: Patience, good behaviour, fine attitude and forbearance is the character of Gods messengers. 9 - Imam Sadiq (a.s.) said: Verily a slave has his own place and status in the sight of Allah where he does not reach through his deeds. Then Allah puts him in some trouble either physically or monetarily or in a family related matter. Thereafter through patience he reaches that status. 10 - Amirul Mo-mineen (a.s.) has said: The best worship is: patience, silence and wait for the arrival of Imam Mahdi (a.s.). Ali (a.s.) said: Patience is a shield in times of pressure and empty handedness.

Kinds of patience

We learn from narrations that Patience is of three sorts. Some narrations have divided it into two kinds. These traditions fully explain the scope of forbearance. Here we invite your attention to two narrations:

A: The Holy Prophet (s.a.w.s.) said: Patience is of three kinds: Forbearance in time of trouble, steadfastness for obedience and restraining oneself from sinning. So one who remains patient during difficulty until god gives him ease, God gives him 300 marks measure of distinction and the vastness between such two marks is equal to the distance between the earth and the sky. One who keeps firmness in obedience to Divine commandments gets such 600 marks or degrees and the distance two such degrees is equal to the distance between the innermost part of the globe of earth and the Throne of the lord. One who restrains himself from sin earns 900 measures, the distance between the said measures being from the centre of the earth to the end of the Throne.

B: Asbagh quotes Amirul Mo-mineen (a.s.): Forbearance is of two types: Patience in difficulties which is good and nice and better that that is the patience of restraining yourself from a thing which God has prohibited for you. And remembrances also are of two kinds: Remembrance of Almighty Allah in time of trouble and better than that remembrance is which prevents you from doing what God had made forbidden for you. The point which is remarkable here is that the mention of the word Patience and Zikr in these narration is to mean steadfastness and attention toward Almighty Allah and not mere oral or vocal utterance nor to mean bearing ill-luck. We should understand that these two Traditions are not contradictory because the second also includes obedience to Allah.

Now that you have studied the ayats and traditions regarding Patience it has become fully clear that Patience as mentioned in them means steadfastness and firmness. The Holy Quran says: As for those who say, our lord is Allah, then continue in the right way, the angels descend upon them, saying,: Fear not, nor be grieved, and receive good news of the garden which you were promise. And again says: Continue then in the right way as you are commanded, as also he who has turned to Allah with you, and be not inordinate O men!, surely He sees what you do.

Raagib says: In fact steadfastness is itself hidden in the true belief and schedule. So the Holy Quran uses the word Mustaqeem, from Istiqamat meaning firmness when it says: Ehdenassiraatal Mustaqeem (And know that this is my path, the Right one.) So firmness must be in the True straight path and he tells Muslims:??? Just as the Holy Prophet (s.a.w.s.) displayed firmness, in his mission of propagation and teaching and fighting and struggle so also you must also be.

In a famous Hadith of Ibne Abbas we read: No verse more hard and more difficult was ever revealed to the Holy Prophet (s.a.w.s.) than this ayat and hence when the companions asked him: why old age has come upon you so soon, he replied: Surah Waaqiah and Surah Hud made me old. In another narrations we read:

When the above ayat was revealed the Holy Prophet (s.a.w.s.) said: Girdle your loins, girdle your loins as it is time for action and struggle. Thereafter the Holy Prophet (s.a.w.s.) was never observed smiling.

In this verse there are four commands:

1 - order to be firm. 2 - The firmness must always have the divine motive only and it should always be far away from every kind of doubt of the devil and the attainment of the biggest collection and political power should also be only for Allah's sake. 3 - Responsible leader is he who returns to the true path and also leads others toward the same. 4 - To lead the struggle in the course of truth and justice and to block all kinds of rebellion and excessiveness because many a time people show off firmness for attaining the aim but they are unable to care for justice and equity and hence fall a pray to excessiveness and insurgence, beyond limits. In order to nourish ourselves with steadfastness and patience, after studying the related verses and narrations, look at these four points:

A - We should delve deep into the history of the men of God and Godly persons and bring before our eyes how the messengers of Allah and their close companions fought with their lives in the path of belief and bore all kinds of difficulties and restlessness until they attained their aim. B - Man must remember that this world earthly life is to pass away very soon and, therefore, if he shows forbearance, he will get eternal reward in the forthcoming unending life. C - Man should know that becoming impatient gives no benefit but only makes the enemies happy over it and the reward is lost. As said by the Amirul Mo-mineen (a.s.): If you bear with patience whatever is destined for you will reach you and you will be rewarded and if you show impatience even then what was to befall you will befall without any reward for you. D - If one trains his soul and strengthens his spirit problems become easy for him: Surah Ankaboot: 69, Insharaah:6

Lesson: 30 : Reliance and Trust in Allah

Verses and Narrations about Reliance

And if you are slain in the way of Allah or you die, certainly forgiveness from Allah and mercy is better than what they amass. And if indeed you die or you are slain, certainly to Allah shall you be gathered together.

Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you; pardon them therefore and ask pardon for them, and take counsel with them in the affair; so when you have decided, then place your trust in Allah; surely Allah loves those who trust If Allah assists you, then there is none that can overcome you, and if He forsakes you, who is there then that can assist you after Him? And on Allah should the believers rely.

And they say: Obedience. But when they go out from your presence, a party of them decide by night upon doing otherwise than what you say; and Allah writes down what they decide by night, therefore turn aside from them and trust in Allah, and Allah is sufficient as a protector. Say; nothing will afflict us save what Allah has ordained for us; He is our patron; and on Allah let the believers rely. Certainly an Apostle has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers he is compassionate,

But if they turn back, say: Allah is sufficient for me, there is no god but He; on Him do I rely, and He is the Lord of mighty power. And Moosa said: O my people! If you believe in Allah, then rely on Him alone if you submit to Allah. So they said: On Allah we rely: O our Lord! Make us not subject to the persecution of the unjust people:

And do Thou deliver us by Thy mercy from the unbelieving people.

Their apostles said to them: We are nothing but mortals like yourselves, but Allah bestows His favours on whom He pleases of His servants, and it is not for us that we should bring you an authority except by Allah's permission; and on Allah should the believers rely. And what reason have we that we should not rely on Allah? And He has indeed guided us in our ways; and certainly we would bear with patience your persecution of us; and on Allah should the reliant rely.

And give him sustenance from whence he thinks not; and whoever trusts in Allah, He is sufficient for him; surely Allah attains His purpose; Allah indeed has appointed a measure for everything.

Traditions

1 - Imam Sadiq (a.s.) said: Needlessness and honour keep moving, when the palace of reliance on Allah is decorated they come to reside therein.

2 - Imam Sadiq (a.s.) is recorded to have said: Everyone had been given three things, from three things they have not been prevented: whoever is given prayer, he is given response; whoever is given thankfulness, is given more and whoever is given reliance on Allah has been given sufficiency.

Then he said: Have you read in Allah Almighty's Book: And whoever Trusts in Allah, He is sufficient for him and He has said: If you are grateful I would certainly give you more and He said: call upon Me, I will answer you.

3 - The Holy Prophet (s.a.w.s.) said: If you will rely on Allah in reality and fully. Allah will give you provision just as a bird flies out empty stomach in the morn and return full bellied at night.

4 - The Holy Prophet (s.a.w.s.) said: One who wants to be the strongest of all men must trust only in Allah.

5 - Amirul Mo-mineen (a.s.) is reported to have said: Whoever trusts Allah He gives him happiness and the one who relies on Allah, He suffices for all of his affairs.

6 - Imam Baqir (a.s.) said: One who puts his trust in Allah is never defeated and the one who relies on Allah never fails.

7 - It is recorded from Amirul Mo-mineen (a.s.): Faith has four pillars: Reliance on Allah, Entrusting affairs to Allah, being pleased with Allah's decision and submission to commands of Allah.

Reliance and its meaning

Reliance originally is from WA KAA LAT means selecting a pleader and we know that a good pleader or advocate is he who has at least four qualities: enough awareness, honesty, ability, and sympathy.

And man's reliance on Allah means his trust in Allah and his entrusting all of his affairs to the lord of the worlds.

In other words, man's coming out of every might and power and his faith in the might and power of only one God and this perfect reliance is not achieved unless man reaches a station where he realises that there is operating force in the universe except only One God and he understands that there is no movement and strength but b the will of Allah and that He alone is knower of everything that takes place in the worlds and that he intends nothing but good of His slaves. And one who does not have such belief, surely cannot rely fully on Allah and those who are not such and are weak hearted or have inadequate certainty should endeavour to make these two qualities complete and as said by the wise and virtuous: Reliance is the direct fruit of active belief in the oneness of God because, as we have said, from the viewpoint of a believer in only One God each and every movement, effort, and struggle and so also each and every phenomenon which takes place in the world, finally is related to the first cause, that is Allah himself. Therefore a believer in the Oneness of Allah believes that every power and every victory is from only One Allah.

Question: Does not Tawassul contradict faith in the reality of Reliance?

Answer: Definitely no, because Reliance does not mean that man must ignore the ways and means created by god in this material world. It is mentioned in a tradition of the Holy Prophet (s.a.w.s.): When an Arab did not fasten the leg of his camel and left it unwatched, thinking it Reliance on Allah the Holy Prophet (s.a.w.s.) told him: First fasten it and then rely.

And it is mentioned in the Holy Quran: O you who believe! Take your precaution, then go forth in detachments or go forth in a body. Also: And when you are among them and keep up the prayer for them, let a party of them stand up with you, and let them take their arms; then when they have prostrated themselves let them go to your rear, and let another party who have not prayed come forward and pray with you, and let them take their precautions and their arms; for those who disbelieve desire that you may be careless of your arms and your luggage, so that they may then turn upon you with a sudden united attack.

But what is desired is that man must not encircle himself in the structure of the material world, relying totally on his physical strength and should keep his eye on the help and mercy of his lord. Such attention to Allah gives man peace of mind and an extraordinary spiritual strength that has profound effect while confronting troubles and difficulties. Secondly reliance on Allah has no other meaning except that when man faces hardships in his life and experience troubles from enemies and opponents and confronts confusions in his walk toward his aims for solving which he does not possesses required power he makes Allah his pleader or advocate and puts faith and reliance and trust in Him alone and, at the same time, does not give up his usual efforts, rather while doing so he also believes that the real effect is only with Allah because from the viewpoint of one who believes in Only One God all power and strength comes from Him alone. The point which is opposite to Reliance on God is relying on anyone or anything other than Him, that is, living dependently on others and being annexed to others and not standing by oneself. Hence we said: Reliance is the direct fruit result of Tawheed in action.

Philosophy of Reliance

From that has been mentioned above so far it can be derived that:

First: Reliance on Allah becomes the cause of man's steadfastness during hard difficulties and serious events in his life. And it was due to the same that when Muslims, in the battle field of Uhud got a hard beating and the enemies, after leaving that field, again returned from halfway to attack Muslims with a final blow, and this news reached the Muslims, Quran says that those who were fully faithful, in this dangerous hour, when they had already lost one of their active and useful division, not only did not became frightened but, by resorting to Reliance and relying on power and assistance of faith, obtained an added firmness and victorious enemy, on hearing about this renewed readiness of Muslims withdrew speedily. Examples of such firmness in the shade of Reliance are seen in a number of Quranic verses. One of them is ayat 122 of chapter Aale Imran which says: When two parties from among you had determined that they should show cowardice, and Allah was the guardian of them both, and in Allah should the believers trust.

And in ayat 12 of Surah Ibrahim there is a mention of Reliance accompanied by patience and forbearance in the face of enemy attacks. And in the verse 159 of Aale Imran, for performing important tasks, first advice for consultation and then firm decision and then reliance on Allah has been advocated.

So much so that the Holy Quran says: at the moment of satanic doubt raising whisperings, only those can remain steadfast and be freed from the devils clutches are those who possess faith and Reliance: Surely he has no authority over those who believe and rely on their lord. From these collection of verses it can be derived that what is meant by Reliance is that, when confronted by difficulties and their severity, man must not experience disdain and weakness but, relying on the endless power and might of Allah, consider himself victorious and successful. And thus Reliance and hope is the last energetic thing that causes increase in firmness and steadfastness.

Had Reliance meant hiding in a corner and keeping hand on hand hopelessly, then it would have been meaningless to relate these virtues to the Holy warriors and their like as has been done in Holy Quran.

And if somebody imagines that paying attention to the world of causes and to natural and physical causes and means is against the spirit of Reliance, then he is making a serious mistake because separating the effects of natural causes from the will of Allah is a kind of Shirk polytheism. Is it not a factual truth that natural whatever elements are there in nature are only from Him and everything happens as per and according to His will? Yes, if we think that the elements are independent of Allah's will then that view is against the spirit of Reliance. Secondly no doubt our fate, so far as it is related with our works and effort, it is in our hands and the Quranic verses have also mentioned this explicitly: And that man shall have nothing but what he strives for.

And also states: Every soul is held in pledge for what it earns.

But beyond the circle of our effort and striving, and when things are out of the bounds of our ability, only the hand of God is operative and so whatever has been destined as a demand of the law of causation which ends at the knowledge and wisdom of the Almighty Allah will happen. Ultimately, God worshipping and faithful people who believe in the knowledge and wisdom and mercy of Allah, consider all the destinies as according to Best order and in the interest of men and that everyone gets in proportion of the worthiness earned by him.

Grades of the Confidents (Mutawakkileen)

Just as real reliance depends upon certainty, the grades of reliance are also proportionate with the certainty. The more man's certainty regarding the Almighty, the higher becomes his grade in reliance on Him. For more understanding we mention here some sayings:

1 - Ali bin Suwaid says: I asked Moosa bin Ja'far (a.s.) about Allah's word: And whoever trusts in Allah, He is sufficient for him, he said: Reliance on Allah has grades. One of them is that you rely on Him in every matter and be pleased with whatever He decides for you and know that He never hesitates in providing you any good and grace and that every decision is from Him so leave every affair to His will and rely and put trust only in Him.

2 - The Holy Prophet (s.a.w.s.) said: I asked Jibraeel what is Reliance? He said: Knowledge of the truth that the creation neither gives profit or loss nor can provide or prevent. It is necessary to take away your eye from the creation. When a servant becomes such that he does not do anything for anyone but Allah and hopes from none but Allah, it is the reality of Reliance.

3 - A man asked Imam Reza (a.s.): What is the limit of Reliance? He replied: not to fear anyone except only one God relying on Him alone.

The Way to Gain Reliance needs two things

1- To look at the discussions, both intellectual and natural, about the creator of the universe and to delve deeper and deeper in the might and Height of the lord until, through it, enhances his spirit of seeking God and he gains certainty that, in the universe, none but He is effective and that all affairs depend on His will.

2- One should rise higher than the logical and natural debates and pursue his knowledge through spiritual journey until he reaches a station where he sees nothing but Allah. So a group of people from the viewpoint of logic or perhaps they did not know the philosophy of the known philosophers. Yet, with their knowledge of certainty they reached the stage of visible certainty. It is here that all the problems of man get solved and he sees nothing but God and it makes for him no difference whether he gets ease or difficulty and becomes sure that whatever happens to him is for his ultimate good.

Imam Moosa bin Ja'far (a.s.) said: For a faithful is provided every good. If they cut him into pieces by a scissors it is good for him; and if he becomes the owner of the east and the west then also it is good for him

Peace of Mind in the shade of Reliance on and Trust in Allah If one perfects his faith and relies on and trusts in Allah, the source of unending strength, he never gets frightened and hence He says: Now surely the friends of Allah they shall have no fear nor shall they grieve. Or that: Those who believe and do not mix up their faith with inequity, those are they who shall have the security and they are those who go aright. And in a third verse says: Those who believe and whose hearts are set as rest by the remembrance of Allah; now surely by Allah's remembrance are the hearts set at rest.

Hearts Get rest by Remembrance of Allah Restlessness and worry has always been one of the biggest calamities of man and is and the tolls taken by them are fully noticeable in man's individual as well as collective life.

The human history is full of the sorrowful scenes wherein man has done everything to get peace of mind and has traversed every valley for it and also submitted to all sorts of addictions.

But the Holy Quran, in one short yet meaningful verse, shown the most satisfactory and the nearest path to peace of mind and says: Surely, by Allah's remembrance are the hearts set at rest. Surely, by Allah's remembrance are the hearts set at rest. How to Remove the Causes of Restlessness and Worry?

1 - Sometimes restlessness and worry is caused by the thought of a dark and unclear future. But faith in the lord of the universe and reliance of Him gives peace of mind.

2 - A sorrowful past also takes away rest from man or the worries about the sins committed by him in the past due to faults or mistakes. But by keeping in mind that Allah is the acceptor of repentance and pardoner of sins and merciful and kind gives man restfulness.

3 - Weakness and inability of man while facing natural causes and sometimes in front of hoards of inner and outer enemies makes man worry. But when he remembers Allah and takes resort to His might and mercy that is the biggest of al powers before which nothing can ever stand, his heart experiences peace.

4 - Sometimes the cause of worry is the feeling of ones life being hollow and aimless. But the one who has faith in Allah and who is aware of his road to perfection and who realises that the universe has not been created aimlessly acquires peace and tranquillity of mind and heart.

5 - Sometimes man bears hardships and offers services and yet nobody appreciated it that makes him sorrowful and restless. But when he knows and feels that all of his activities and services were and are for the One who is aware of each and every thing he gets satisfied.

Be Fearful of this State

Sometimes when man is in a dangerous situation he remembers Allah and puts his trust in Him but when the trouble is over he becomes neglectful. So when they ride in the ships they call upon Allah, being sincerely obedient to Him, but when He brings them safe to the land, lo! They associated others with Him.

The Quran also says: And there are those of them who made a covenant with Allah: if He gives us out of His grace, we will certainly give alms and we will certainly be of the good. But when He gave them out of His grace, they became niggardly of it and they turned back and they withdrew. So He made hypocrisy to follow as consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies.

And this is the condition wherein man of us are found. When we suffer from an ailment or poverty or are being oppressed by tyrants and hypocrites we turn toward god but when the difficulty ends we forget Allah altogether just as the people of Moosa (a.s.) did, that whenever their trouble ended they indulged in their previous obstinacy. May God make us look at none but He Who alone is needless.

Lesson: 31 : Contentment, submission and Authorisation

Now after we have discussed the issue of reliance, we briefly refer to three things which have been mentioned in books relating to reliance: contentedness, submission and Authorisation. Here also, with a view to, making it clear we mention some related ayats and traditions and hereafter we shall pay attention to the meaning of these terms and the philosophy underlying them:

1 - Fighting is enjoined on you, and is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.

Great commentators write on this subject under discussion of this verse that this ayat points to a root principles in the laws related to creation and religion of Allah and which nourishes the spirit of discipline and submissiveness in the souls of people. It is that people should not, in the face of the Divine laws, make their own inquiry and research on the basis of their judgement, because, doubtlessly, their knowledge, from every aspect, is limited and insignificant and, in the matter of the unknown things like a drop of water in comparison with an ocean. Therefore the laws based on the Divine knowledge, is knowledge that is, from every aspect, limitless, in no circumstance it should be confronted. Rather it is must that it should be realised that all of them are for their own benefit, be they the laws related to Shariat like jihad and Zakat… or to creation pertaining to nature and the accidents taking place without man's will in his life and which, for any reason, not escapable, like death and calamities befalling friends and relatives or about things which are hidden and would take place in future etc…

2 - Those to whom the people said: Surely men have gathered against you, therefore fear them, but this increased their faith, and they said: Allah is sufficient for us and most excellent is the Protector. So they returned with favour from Allah.

3 - And of them there are those who blame you with respect to the alms; so if they are given from it they are pleased, and if they are not given from it, lo! They are full of rage. And if they were content with what Allah and His Apostle gave them, and had said: Allah is sufficient for us; Allah will soon give us more out of His grace and His Apostle too; surely to Allah do we make our petition.

4 - And I entrust my affair to Allah, Surely Allah sees the servants. So Allah protected him from the evil consequences of what they planned, and the most evil punishment overtook Firon's people.

And now some narrations in this connection:

1 - Imam Sadiq (a.s.) said: The most sublime worship of Allah is patience and steadfastness and submission before His commandment, be it to ones like or dislike.

2 - Also Imam Sadiq (a.s.) says: The wisest man in the eyes of Allah is most contented and pleased with Him.

3 - It is recorded from Imam Baqir (a.s.): Among the creations of Allah, the one who is most contented with Allah is the one who knows the Almighty Allah. Whoever rests content with the will of Allah meets with the Divine decision and Allah enhances his reward and everyone who dislikes Allah's decision, Allah's will subjects him and Allah destroys his reward.

4 - Someone asked Imam Sadiq (a.s.): From what signs it can be known that a man is faithful? He replied: Submission to Allah and to rest content with whatever befalls him from Allah happiness or unhappiness.

5 - Amirul Mo-mineen (a.s.) said: One who remains pleased with whatever Allah destines for him remains in a peaceful state of mind. 6 - Imam Sadiq (a.s.) said: One who leaves his affair with Allah is in permanent peace and rest and abundance and such entruster is really the possessor of the highest will and courage as is mentioned in a Hadith of Amirul Mo-mineen (a.s.): I am happy with what Allah has destined for me and I have entrusted my affairs to my creator. He was good for me in the past and so will He be henceforth.

7 - Imam Baqir (a.s.) said: I have no fear about getting up next morning in a condition of being poor or ill or rich from my viewpoint it makes no difference because Almighty Allah says: I do not decide anything for him except what is good for him.

8 - The Holy Prophet (s.a.w.s.) asked a group of his companions: Who are you? They said: We are Mo-mineen. The Holy Prophet (s.a.w.s.) said: What is the sign of your faith? They replied: We remain patient in trial and are thankful in times of happiness and ease and we are content at Divine decisions. He said: These are really faithful. What is Razaa (concurrence)?

Razaa is the opposite of Sakht. Reza means non-opposition and both from within and outwardly, with words and with deeds and Reza is a fruit of love and its demand. From this aspect everything which reaches from a friend and a beloved is welcome. The one who reaches this state feels that both poverty and wealth, rest and unrest, life and death, honour and insult, health and illness, existence and destruction are equal for him because he thinks them all only from Allah. It is mentioned in narrations that one of such contented person reached the age of seventy years and never said that: I wish it should be like this or like that.

Now pay attention to a question and its answer:

Question: Is it possible that a man remains in the same state of mind in all the aforesaid conditions or is it possible that while in a state of illness and poverty, he remains happy instead of becoming restless?

Answer: Yes. In some states of mind man does not fell pain or unrest. It happens so when he is extremely angry or in a condition of extraordinary love, because, when the heart attends to an important issue he does not feel anything about other things. It was so when an arrow had pierced the leg bone of Hazrat Ali (a.s.) and it was unbearable to pull it out with force, the Holy Prophet (s.a.w.s.) said: Be patient and wait until Ali (a.s.) gets up for offering his prayer. When he is engrossed in prayer, pull out the arrow and so did they and pulled out the arrow without any feeling being experienced by Ali (a.s.).

It should be understood that wounds and hits in battlefield are not felt by some people and we read in the events of Imam Husain (a.s.) that the more the noon of Aashoora was drawing near the more his face was getting brighter and happier because love of the beloved solves all the problems of man.

Question: does not Dua contradict the spirit of submission and contentedness?

Answer: Dua or supplication or asking from God is a thing that Allah has Himself desired for His slaves: Ask from me I will answer your prayer or I answer when one calls me.

And secondly, prayer or supplication itself cleans the soul and makes heart mild. And thirdly, just as the lord Almighty has created apparent causes and taking shelter of one by the other is not against contentedness so also a flight from Qazaa to Qadr or trying to prevent some calamities with the help of spending in the path of Allah and Dua and supplication does not go against Rezaa as all these causes and effects return to Him.

The Philosophy of Rezaa and Tasleem

By analysing that ayats and traditions of Islam on this law as above, it is proved that at no place the meaning of it is to submit to oppressors, imperialists and colonialists or to give up oneself to disgrace as is imagined by some ignorants. Rather Rezaa and Tasleem, in reality, ask for some things:

A - Establishment of Islamic laws and constitution even if such rules, apparently are not to the liking or profit of man and one who does not have strong spirit or soul objects to such laws according to the depth of his thinking and this is not in conformity with faith and therefore we read in the above quoted traditions Knowledge of and about and acquaintance with Allah demands submission to Him and to be pleased with His laws.

B - Submission to truth and justice is a must even if it is unpalatable to man and we know that unless and until this spirit of Tasleem and Rezaa does not exist in a society and unless individuals do not rest content with their rights social justice is never established; rather everyone will object to justice and will go against it by disobeying rule of law 1- Another bright example of such submission is that in Surah Nisas verse 65, about the men who were displeased with the decision of the Holy Prophet, says:

Is this kind of submission and contentedness not a condition of establishment of social justice?

C - Steadfastness against the difficulties and hardships coming in the way of duty to exist and some people, seeing such troubles, become so discouraged that they return from half way. But nourishment of the spirit of Tasleem and Reza give such opportunity to man that he can bear such hardships without turning from his path and to pursue his efforts till the realisation of the aim. The verse that describes the condition of the companions of the Holy Prophet (s.a.w.s.) in the battlefield of Uhud points to such Rezaa and Tasleem and Tafweez, that is, contentedness, submission and authorization or entrust in ones affairs to the Almighty.

D - Firmness removes all those difficulties and painful incidents which come in the life of everybody willy nilly and sometimes it revolutionises man in such a way that the connection of life is totally snapped. Rezaa and Tasleem against such calamities, provide to man the spirit of patience and firmness and a determination to endeavor for a favourable future and helps wipe out the dust of disappointment and hopelessness from the tablet of his mind.

Lesson: 32 : Thankfulness and Praise

One of the virtues showing faith and the knowledge about the Almighty Allah is Thankfulness.

The issue of thankfulness and its stages depends on the awareness about the real Benefactor. From this angle, if one wants to fulfil his duties he should delve deeper in the philosophy and Gnosticism so that he can perform his duties in a better manner. The discussion regarding thankfulness also can be divided under four titles.

1 - Description of some verses and traditions about shukr 2 - The meaning of Shukr 3 - The stages of shukr.

Quranic verses:

1 - And when We appointed a time of forty nights with Moosa , then you took the calf for a god after him and you were unjust. Then We pardoned you after that so that you might give thanks.

2 - Say: Who is it that delivers you from the dangers of the land and the sea when you call upon Him openly humiliating yourselves, and in secret: If He delivers us from this, we should certainly be of the grateful ones. Say: Allah delivers you from them and from every distress, but again you set up others with Him.

3 - And certainly We have established you in the earth and made in it means of livelihood for you; little it is that you give thanks.

4 - And remember when you were few, deemed weak in the land, fearing lest people might carry you off by force, but He sheltered you and strengthened you with His aid and gave you of the good things that you may give thanks.

5 - And Allah has brought you forth from the wombs of your mothers -you did not know anything - and He gave you hearing and sight and hearts that you may give thanks.

6 - And surely your Lord is the Lord of grace to men, but most of them are not grateful. 7 - give thanks, O family of Dawood! And very few of My servants are grateful. 8 - And certainly We gave wisdom to Luqman, saying: Be grateful to Allah. And whoever is grateful, he is only grateful for his own soul; and whoever is ungrateful, then surely Allah is Self-sufficient, Praised.

Traditions

Imam Baqir (a.s.) said: The Holy Prophet (s.a.w.s.) was near Ayesha during a night of her turn. She said to the Holy Prophet (s.a.w.s.): O messenger of Allah! Why do you put yourself to agony when Allah has already pardoned your past and future sins? He replied: O Ayesha! Should I not be a thankful servant of Allah? And she added: the Holy Prophet (s.a.w.s.) stood on the toes of his feet till Allah revealed this verse: We have not revealed the Quran to you that you may be put to agony.

2 - Ubaidullah al Waleed says: I heard from Imam Sadiq (a.s.) that he said: There are three things due to which no loss occurs: Dua prayer at the time of difficulty, Begging pardon at the time of sinning and thankfulness at the time of comfort.

3 - Imam Sadiq (a.s.) said: He said: One who gives thanks is given more. Almighty Allah says: If you thank me, I will enhance your affluence.

4 - It is recorded from the Holy Prophet (s.a.w.s.) that he said: When you see others in trouble, thank God for being safe but in a way that they do not hear it silently so that they may not be grieved.

5 - Amirul Mo-mineen (a.s.) said: Thankfulness for affluence increases provision.

6 - The Holy Prophet (s.a.w.s.) said: One who does not thank Allah except in the matter of food and drink is, in fact less wise, and his chastisement is near.

7 - The Holy Prophet (s.a.w.s.) said: The pressure of the grave, in case of a Mo-min, is due to the wasting of Gods favours.

8 - Imam Baqir (a.s.) said: Allah does not cut off affluence favour unless thankfulness is cut off.

Now when you have seen the ayat and Traditions, we invite your attention to their reality, and before the quoting of narrations it should be remembered that the thankfulness for every favour should be proportionate to it. The thankfulness for governance is justice, the gratitude for affluence is spending for helping the weak, and thankfulness for being safe is to work for the society and…

A - Imam Sadiq (a.s.) says: From what Allah had revealed to Moosa (a.s.) was also that: O Moosa ! Thank me in a worthy ways. Moosa (a.s.) said: what is that worthy way in which I should thank you? When whatever thank I offer is also a favour your bestowed by You? Allah said: O Moosa ! Now when you have realised that being thankful to me is also a blessing from me, you have worthily thanked Me in a way which is My worth. Yes, If one really understands that this blessing is from Allah he has spent it in His path.

B - It is recorded from Imam Sadiq (a.s.) with reference to the verse: Yes, the one who thanks Allah and is grateful to Him and realises that it is a favour from Him and not from anyone else will be the one referred to in this verse.

C - It is recorded from Imam Sadiq (a.s.) that he said: Appreciate nearness to favour. It was asked: what is nearness to favour? He said: Thankfulness to the Benefector and fulfilling his rights.

D - Amirul Mo-mineen (a.s.) said: Thanks for every favour is refraining from what Allah has prohibited.

Stages of Gratitude Thankfulness- Shukr

1 - Realising that every blessing is from Allah and that he alone is the Benefactor and that all the means are also from Him and as per His will, one who Understands this has taken the first step and approached the highest stage. So it has been recorded from Moosa (a.s.) that he said in his supplication: O my lord! You created Adam by You Own might and You gave him a place in the paradise and you selected Hawwa as his wife, then how should I thank you? He received the words: know that this blessing is from me and that the recognition of this blessing is gratitude thankfulness.

And this understanding is higher than hallowing and greater than some of the stages of Tawheed. Since these two are the essential conditions of Marefat (knowing) and shanaakht (understanding) and as a fact, hallowing means recognising Allah's being without any defect or shortcoming, and since Tawheed means realising that Holiness does not belong to anyone except Him and that Marefat means having certainty that all that is in the universe and every bounty given to man is from Him. Perhaps it is because of this that the Holy Prophet (s.a.w.s.) said: One who says laa illaha illal laah has twenty rewards and one who recites alhamdo lillah has thirty rewards.

Since subhaanallaah is word which announces Allah's holiness. And laailaah lillalllaah his oneness and alhamdulillaah shows the recognition of Gods might and Beauty as the source of every bounty. Of course it goes without saying that the promise rewards do not accrue merely by oral utterance of these words. Understanding and acceptance too must accompany recitation.

2 - Happiness for a favour accompanied by a condition of courtesy and humility is another meaning of thankfulness or gratitude.

3 - Expression of thankfulness a praise of Allah is yet another meaning of thankfulness.

4 - Utilising the limbs and organs and wealth and status for pleasing the lord of the worlds and preventing them from causing displeasure of Allah is also a meaning of thankfulness.

In other words: Every favour which is used against the liking and the order of Allah is thankfulness opposite of Ungratefulness. It is hoped that this collection, in the light of the patronage of Imam-e-Zamana, may I be sacrificed for him, and with the help of you, dear readers supplication, will also enrich the soul of the writer.

O chief! Distress has afflicted us and our family and we have brought scanty money, so give us full measure and be charitable to us; surely Allah rewards the charitable.

Lesson: 33 : Fulfilment of promise from the view point of Islam

One of the virtues talked about in the Holy Quran is Keeping of the Promise or Covenant. It has been mentioned as one of the special and distinct features of the faithful Mo-mineen. Breaking of promise or breach of a covenant has been called therein as one of the habits of the polytheist Mushrikeen and hypocrite Munafeqeen.

Before we proceed to quote the relevant verses and traditions, we should know that not keeping the word or breaking of promise or trust is one of the offences that break the relation of confidence and trust in the society and thus its foundation. Fulfilling a promise, besides being an Islamic right, is also a human right.

In the words of the religious leaders we read that: there are three occasions when there should be on consideration of ones religion or good or evil, that is, all should be regarded equal be they gentlemen or evil doers, Muslims or unbelievers…. These three occasions are: Return of trust, fulfilment of covenant, and good behaviour with parents. Keeping of promise is, some times. Related to man connection with god wherein breach of promise includes the natural, rational and religious us trusts.

And sometimes it involves people's relations with one another.