The Faith of Shi'a Islam

Part Four: Teachings For the Shia From the Household of the Prophet

**Introduction ** The Imams of the Household knew that power would not return to them in their own lifetimes, and that the Shi'a would remain under the rule of others, and that they would be obliged to use force and violence to struggle against this rule.

At the same time, it was natural for them to conceal their religion and the way that they followed, as long as taqiyyah did not cause bloodshed and did not bring harm to others or to Islam; thus they endeavoured to stay in this sea of troubles, treachery, hatred and vengeance against the Household.

It was necessary, because of this, for the Imams to devote their time to teaching their followers the fundamentals of the Islamicshari'ah in a special way, and to guide them in correct social behaviour so that they might become examples of perfect, just Muslims.

The way of the Household as regards teaching cannot be explained in this short book, and the famous books ofahadith can be consulted for examples of their teachings on religious education. However, it is not a bad idea to indicate here some of these teachings which can be gathered together under the general heading of their doctrines concerning the teaching of their followers. These concern their moral teachings dealing with social behaviour and those things which may bring their followers closer to Allah, how to cleanse the heart from unclean things, and how to be honest. We have already mentioned, in the discussion oftaqiyyah, some of the things about useful social behaviour, and in the following pages we shall mention some further important matters.

**34. The Doctrine Concerning du'a' ** The Prophet said:

Du'a' is a weapon for the believer, a pillar of din, and a light of the heaven and the earth.

and here is truth. It became one of the peculiarities of the Shi'a by which they are distinguished. They have written many books mentioning its importance, and the correct way of performing these supplications, and from thesead'iyah (pl. ofdu'a') which have been transmitted from the Household, hundreds of books, large and small, have been written, wherein are stored the aims of the Prophet and his Household, urging their followers and encouraging them to recitedu'a'. From them have been transmitted:

The best worship isdu'a'. The most beloved action in the view of Allah on earth isdu'a'. Du'a' can remove calamities and retribution (which would otherwise have been ordained by Divine decree). Du'a' is the cure for every sickness.

The first Imam, Amir al-Mu'minin 'Ali (A.S.), was much given todu'a', and this is clear because he was the leader in monotheism (Sayyid al-muwahhiddi) and the Chief among believers (Imam al-alihiyyin) and hisad'iyah and sermons are masterpieces of Arabic eloquence: for instance, thedu'a' of Kumayl ibn Ziyad al-Mashhur. And they contain enough Divine and religious education to enable one to tread the right path to being a perfect Muslim.

In fact, thead'iyah which are transmitted from the Prophet and his Household are the best guidance for a Muslim. When he thinks deeply about them, they will stimulate in him strength of faith and belief and the spirit of sacrifice in the path of Allah, and will reveal to him the mystery of worship, and the sweetness of praying to Allah and abandoning everything but Him. They will teach him what is incumbent on a human being to know about his religion, and what will bring him close to Allah, and take him far from corruption, his desires and false innovations. In short, in thesead'iyah have been stored the summary of education as regards morality, training of the soul and Islamic beliefs; but they are, at the same time, the most important source of philosophical ideas for investigating theology and for the study of ethics.

If people could follow the guidance contained in the elevated meanings of thesead'iyah - but, alas, they will not be able to do so - no trace of the corruption which fills the earth would be found, and those souls which are bound by their sins could go to the Heaven of Truth freely. But it is a near impossibility to pay attention to these reformers who have called humanity to the way of Truth. So the word of Allah has revealed to mankind:

Most surely (man's) soul is wont to command (him to do) evil. (11;53)

And most men will not believe though you desire it eagerly. (11;103)

The source of badness in man is self-deception and an ignorance of his faults caused by denying their existence, thus making them seem good. So he oppresses others, seizes their property, lies, flatters, obeys his own desires, and then deceives himself that he is not really obeying his desires, but that these things need to be done, so as to make his sins seem very insignificant. The following transmitteddu'a', which takes its strength from Divine revelation, influences man to withdraw himself and to be alone with Allah, and shows him how to confess his sins and to understand that he is an evil-doer, and that he must devote his time to asking forgiveness from Allah, and reminding himself of his self-deception. Thus the reciter supplicates Allah from thedu'a' of Kumayl ibn Ziyad:

Would that I knew my Lord, my Master! How canst Thou bring down Fire on faces who fall d own in prostration to Thy Greatness, or on tongues who speak sincerely of Thy Unity and- thank Thee with their praises, or on hearts who attest to Thy Divinity with certainty, or on minds who have acquired knowledge of Thee to such an extent that they are humbled, or on limbs who have travelled afar to worship Thee obediently and to show their repentance through their submission to Thy Will. We cannot imagine that Thou wilt deal with us thus; this is not what we have been taught of Thy Generosity.

Repeat the recitation of this passage and reflect on the delicateness of the remonstrance, its eloquence and the enchantment of its exposition.

At the same time as it inspires the soul to confess its short-comings and its servitude, it also instructs it not to despair of the Mercy and Kindness of Allah. Then it speaks to the soul in a clever and subtle manner, and instructs it in its highest duties, and makes incumbent upon it the thorough performance of these duties. It teaches the soul how man, through the performance of these duties, may deserve the granting of forgiveness by Allah, and this is what causes man to listen to his soul and to do what is necessary for him to do, when formerly he was not carrying out his obligations. Then follows another style of remonstrance from the samedu'a':

Answer me, O my God, my Master and my Lord! I may endure Thy punishment, but how can I endure separation from Thee? O, answer me, my Lord! I may endure the heat of Hell, but how can I endure not to look upon Thy Munificence?

This is instruction for the soul in the necessity of taking pleasure in the nearness of Allah, and observing His Kindness and His Power, and loving and desiring what He possesses. Taking pleasure in nearness to Him may reach such a degree that to be without it is worse for the soul than punishment and the heat of Hell. It may be that man can endure the fire of Hell, but he cannot endure to be abandoned. As these passages lead us to understand, love and taking pleasure in closeness to Allah is the best intercession for a guilty person, that Allah may forgive and pardon him. The delicateness of this kind of wonder and adulation of Allah Who accepts repentance and forgives sin will not remain unheard.

It would not be a bad thing to end this exposition with a shortdu'a' which lists the highest virtues, and also tells us what is necessary in order that every part and category of humanity may be endowed with the best qualities.

O Lord! Give us steadfastness in obedience and keep us far from sin, give us sincerity in intention, and knowledge of that which is sacred; bestow on us guidance and constancy, seal our tongues with reason and wisdom, fill our hearts with knowledge and learning, keep us clean within from what is forbidden and from those things of which we are uncertain, keep our hands from oppression and stealing, hide from our eyes immorality and treachery, and close our ears to foolish talk and calumny.

Bestow on our'ulama' freedom from concupiscence and the ability to give good counsel; on our scholars, application and desire for their studies; and on those who listen to them, obedience to their spiritual advice. And on those Muslims who are sick, bestow comfort and cure; and on our dead, compassion and mercy.

And on our aged, dignity and calm, on our youth acceptance and the true faith and repentance. And on women, modesty and chastity, on the rich, humility and generosity, and on the poor, patience and contentedness. And on the fighters for Islam, victory and triumph, on those who are prisoners of the enemy, freedom and peace. And on the rulers, justice and kindness, and on the people they rule, fairness and good behaviour. And help the pilgrims to Mecca and the Holy Shrines to be charitable with their provisions and their wealth, and help them to perform what is proscribed for thehajj and the'umrah. Grant this through Thy Overflowing Generosity and Thy Mercy, O Merciful and Compassionate!

I recommend you, my brothers, the readers, not to miss the opportunity of reciting thesead'iyah, paying attention to their meaning and their purpose, and through presence of mind drawing near and listening to Allah with humility, reading them as if they are speaking of oneself, and following the rites that are proscribed with them by the Household of the Prophet; because reading them mindlessly, merely mouthing the words, will not increase man's knowledge, or cause him to draw near to Allah, none of his troubles will be resolved, and hisdu'a' will not be accepted.

Allah does not acceptdu'a' from a darkened heart, so when you recite adu'a', draw near with your heart and do not doubt that it will be accepted.