Sunday 25th of August 2019

To implore in front of motives is apostasy

Yes, man is a part of this world as other parts are. He is also under the arrangement of Allah as all other parts are. He is proceeding towards that destination, which Allah has written in his destiny. Nothing from those existing in this world can interfere in the kingdom and arrangements of Allah. The means which apparently seems to be affecting, their effects are all given by Allah. Not a single one from those means in their effect is permanent that is their effect is not without the help-blessings of Allah. But what can be done that man gets ruined on the apparent effects of this physical life. He thinks that these means and causes are everything. Because of this misunderstanding, he folds his hands in front of them, starts imploring. He becomes unmindful of the original “Mosabbebal Asbad” (Allah). The One who is the Creator and the Master of him as well as of those means and motives.

The matter goes to the extent, that gradually on account of the effect of those means, he considers them to be permanent. He tries his best, that these means will fulfill his all requirements. They provide him with the physical comforts. He spends his whole life in this misunderstanding-thoughtlessness and eagerness. He forgets this that,

Quranic Ayat

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ

“And life of this world is nothing but play.”???

One who forgets Allah, gets himself forgotten

This is a fact. Quran has lifted curtain from over it. And in different passages this sentence is related to man. For example: it said:

وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنسَاهُمْ أَنفُسَهُمْ أُوْلَئِكَ هُمُ الْفَاسِقُونَ

“Those who forsook Allah, so He made them forsake their own souls: these it is that are the transgressors.”

(Surah Hashr 59:19)

When death comes, then the soul gets separated from the body. Connection with all the physical possessions and resources ends at that time. The body was having connection with those resources and means. Now the body is dead, so the connection with the resources and means also ended. After the death man i.e. his soul will know that, all these physical means-resources are not permanent and they by themselves or on their own are nothing. None other than Allah is efficacious in his deeds-works.

Quranic Ayat (you came to us alone only)

This sentence is pointing towards this thing that, on the Day of Judgement, physical possessions and resources will not be present to accompany him. Quranic Ayat (Whatever We had given to you, that you have left it there only). This part of Ayat shows that, only Allah is actual efficacious. And this thing is wrong, that those means had their own say at any time. Quranic Ayat (Now that your connections have been cut off), The man, because of his wrong notion, thought that the means are everything and he was stuck to them. But after death, he came to know that his idea was wrong. Now it was known that these means and resources, which were making him unmindful of the remembrance of Allah, had no such respect or value.

Tawheede Afa’ali. (Monotheism Actions)

A great portion of Quran is regarding Tawheede-Afaali. In this, man is prevented from this thing that, he may associate someone in the actions and deeds of Allah also. And “Tawheed-e-Zaati” is this, that Allah, according to the entity is unique-incomparable entity. All the people of the world (except for the materialistic people) acknowledge, that entity of Allah is only one. The nature of this man also says that the creator of this universe is one. Hence whatever polytheism is done, is not regarding “Tawheede-Zaati”, rather it is done regarding to Tawheede of Afaali. People associate other small gods in the actions of one Allah. (They think that these small gods are also responsible performers). This is also polytheism.

Make our faith more stronger

For this only, it is obligatory on every Muslim that he makes his fundamental Islamic belief, specially the belief in oneness of Allah stronger. In this only lies the good fortune of this world as well as the next. He should know it for sure that, the creator and the one who gives life is the Exalted Allah. The one who continues and cuts short the life is also the same entity.

Quranic words (Surah Ale-Imran 3:Ayat no. 156)???


وَاللّهُ يُحْيِـي وَيُمِيتُ

“He only gives life and causes death.”

(Surah Ale-Imran 3:156)

As to create is the work of Allah in the same way to give subsistence and to grant increase or decrease in subsistence is also in the hands of Allah only.

Quranic Ayat (Surah Ra’d 13: Ayat No.26)???

اللّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاء وَيَقَدِرُ

“Allah amplifies and straitens the means of subsistence for whom He pleases;”

(Surah Ra’d 13:26)

In the same way eminence and humility is also from Him only.

Quranic Ayat (surah Ale-Imran 3:Ayat No.26)???

قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَن تَشَاء وَتَنزِعُ الْمُلْكَ مِمَّن تَشَاء وَتُعِزُّ مَن تَشَاء وَتُذِلُّ مَن تَشَاء بِيَدِكَ الْخَيْرُ إِنَّكَ عَلَىَ كُلِّ شَيْءٍ قَدِيرٌ

“O Allah, Thou are exaltest whom Thou pleasest and abasest whom Thou pleasest; in Thine hand is the good; surely, affluence and poverty is also from Him only.”

(Surah Ale-Imran 3:26)

Quranic Ayat (Surah Najm 53: Ayat No.48)???

وَأَنَّهُ هُوَ أَغْنَى وَأَقْنَى

“He only enriches and gives capital-funds­-means.”

(Surah Najm 53:48)

To give son, to give daughter or not to give any children, is also from the will of Allah.

Quranic Ayat (Surh Shura 42: Ayat No. 49-50)???

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ يَخْلُقُ مَا يَشَاء يَهَبُ لِمَنْ يَشَاء إِنَاثًا وَيَهَبُ لِمَن يَشَاء الذُّكُورَ أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا وَيَجْعَلُ مَن يَشَاء عَقِيمًا إِنَّهُ عَلِيمٌ قَدِيرٌ

“He grants to whom He pleases daughters only, and grants to whom He pleases sons only, or He makes them of both sorts-sons and daughters and He makes whom He pleases barren.”

(Surah Ale-Imran 42:49-50)

He only provides foods, He only does saturate, and to cure from sickness is also in His power only.

Quranic Ayat (Surah Shura 26:Ayat No. 79-80)???

وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِ وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ

 “He who gives me to eat and gives me to drink and when I am sick, then He restores me to Health.”

(Surah Shura 26:79-80)


To involve in test and trial is also His work, and to give freedom from misfortune also depends on His will.

Quranic Ayat (Surah Yunus 10:Ayat No. 108)???

قُلْ يَا أَيُّهَا النَّاسُ قَدْ جَاءكُمُ الْحَقُّ مِن رَّبِّكُمْ فَمَنِ اهْتَدَى فَإِنَّمَا يَهْتَدِي لِنَفْسِهِ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا وَمَا أَنَاْ عَلَيْكُم بِوَكِيلٍ

“And if Allah should afflict you with harm, then there is none to remove it but He: and if He intends good to you there is none to repel His grace.

(Surah Yunus 10:108)

Essence is, this that, whatever man is getting-receiving-something, in that the will of Allah is always present there. Good fortune-good luck also He only gives and bad luck also. He only lets off, or even puts-on.

Quranic Ayat (Surah Fatir 35:Ayat No. 8)???

فَإِنَّ اللَّهَ يُضِلُّ مَن يَشَاء وَيَهْدِي مَن يَشَاء

“Allah makes err whom He pleases and guides aright whom He pleases.”

(Surah Yunus 35:8)

In the same way Allah has power over the motional states of man

Quranic Ayat (Surah Najm 53:Ayat No. 43)???

وَأَنَّهُ هُوَ أَضْحَكَ وَأَبْكَى

“And that He it is who makes (men) laugh and makes (them) weep.”

(Surah Najm 53:43)

In short, it should be understood that in the kingdom of Exalted Lord, no such thing happens in which His will, His insight permission, or consent is not there. In the kingdom of the Creator of the universe a single leaf also grows, in the desert one straw of breaks and fall down, that also happens with the knowledge and power of Allah

Quranic Ayat (Surah An’am 6: Ayat No. 59)???

وَمَا تَسْقُطُ مِن وَرَقَةٍ إِلاَّ يَعْلَمُهَا

“And there falls not a leaf but He knows it.”

(Surah An’am 6:59)

It is not enough to have only verbal extent

Admitting and denying Oneness of Allah verbally and having undivided belief, however is enough. If because of sins the belief is not affects, then surely it will be a cause of salvation. But a man with sense should not be content with this extent. First he should try to have his fundamental belief to be solid, that is, his conscience also should accept “Tawheed-Oneness of Allah,” and to say, that he should see Allah with the eyes of conscience. His heart should be lighted with the “Light of Tawheed” in such a way, that the lamp of his heart never extinguishes. And then his efforts should be that this light (Noor) goes on increasing. To attain this aim, it is necessary to take care of two things.

One is to safeguard from following carnal desires, and to defend the belief in oneness of Allah completely. The details of these two will come later on.

Excessive love of carnal desires is contrary to the belief in Tawheed

Excessive love of carnal desires means to fulfill that in any case even if it clashes with the decree-command of Allah or it may not clash. This is not the dignity if those who believe in One Allah The people of Tawheed are in fact those only, who, obey Allah’s orders-command and prohibitions. They act according to the orders of Allah. And those actions that He has prohibited, or ordered not to perform, i.e. He has rejected they refrain from doing it. They are careful that no Wajib acts are lefted by them and no Haraam acts are perform by them.

The one who is seeking worldly pleasures, one who in any case follows his carnal desires, can never be solid-firm in his belief of Tawheed. He is not eligible to be called as Ahle-Tawheed. In fact he does not worship only One Allah. But he worships his carnal desires also. Rather he gives preference to carnal desires over the orders of Allah. Such person always thinks and considers himself to be permanent. He does not consider himself to be needy of Allah. That is why he does not feel it necessary to acquire-obtain the pleasure of Allah. Rather he remains busy in keeping him happy and something his lust. Unless man strives hard seriously enough to get something, he cannot reach that. The man, who along with seriousness, wants to have the belief in Tawheed, will never give preference to any-one’s talk on that of Allah. (He will never pay attention to what others say, he will listen to only what Allah says.) And the one who gives preference to his carnal desires over Allah’s command, he is not really willing to have the faith of Tawheed. Whereas the one who blindly runs after the carnal desires, can have a very little quantity and measure of his carnal desires.

Attention on belief in Tawheed (oneness of Allah) through discourse-speech and character-behaviour

Hence it is required from a Moamin, that he pays full attention to his speech and behaviour, so that he does not deviate from the straight path of Tawheed. He should refrain from all such action, from which, his own reason or some other reason, a smell of independence is coming (to consider himself concerned with Allah). A smell (a sense) of considering Allah to be deposed from His authority is emanating (from the kind of actions). For example a Moamin performs a good deed, now he should not get pleased and delighted so much, on doing the act. He should always keep in mind that Allah only had given him “Taufiq”- divine help. He should not speak of favours conferred by him on others. He should think that Allah had had made him the medium and the source. In the same way, if some other person does favour to a Moamin, then he the Moamin should not flatter that person. Rather he should be thankful to Allah. And he should thank that person, that he became the medium of Allah.

If someone is hurt because of him, then to a Moamin should know that, it is a test from Allah. That is why Allah has stopped His help on this occasion. He should remain fearful, that, he is not deserved punishment and disgrace from Allah. He should pray to Allah for the removal of the evil-turmoil. He should pray for reform-correction in his deed. He should never think of being independent unconcerned of Allah. Don’t say yes that I did this and I did that, or I will do that. He should not say even this that if I were not there then this would have happened. I made that one wealthy, and saved that one from the turmoil. From this kind of talks, it seems that he proclaims himself to be in place of the Lord. In all actions and in all talks, Allah should be in the centre of attention. To the extent that the order is

Quranic Ayat (Surah Qahaf 18, Ayat no: 23)???

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا

“And do not say of anything; Surely I will do it tomorrow. Unless Allah pleases.”

(Surah Qahaf 18:23)

Whenever you want to say anything, say it in the above manner. After that it is said

Quranic Ayat


“And remember your Lord when you forget and say.” i.e. if you have forgotten to say Inshallah, then whenever you remember it again, say Inshallah.

Hope, expectation from Allah and His fear of sin

Man should never have 100% trust on his or someone else’s wisdom and strength. He should have trust only on Allah’s unlimited power. If something unpleasant or some unfavourable incident have occurred to him or is about to occur, then he should not get frightened or become sad or unhappy. But, his grief or fear should be such that, whether Allah is displeased or angry with him, or not. Whether, he has become entitled to punishment or disgrace or not. It should not be such that, this is not a test, but it is punishment-chastisement. It should not be so, that Allah may not set aside, that unpleasant thing from him. Hope-expectation should be from Allah only. In that case of hope or fear also, there should be no polytheism.

source : QALBE SALEEM/Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
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