Friday 24th of January 2020

To consider someone as auspicious

A person purchases a house. He starts staying there, gets married, children are born. But he gets trapped in calamities at any time hence he says that the house is inauspicious. His wife is unlucky some children are unlucky. But when he gets some new benefit, then the same house becomes auspicious again. And the same wife and children now become welcome and auspicious. These are all superstitions. These types of all talks are nonsense. This is a kind of polytheism. This is against the Tawheed of Allah. Only Allah is the Master of profit and loss, and good or evil (bad).


If someone says that my belief is based in experience, then that is his misunderstanding. It is not necessary, that the man who considers some occasion as inauspicious, in every work he undertakes at that time will be undone or will not be performed properly, or the problem will arise. In fact equal possibility is there, that, that way it maybe good for him. It is expected from a man, that on every occasion, he performed his deeds with perfect trust in Allah (keeping faith in Allah’s power). Now good or bad whatever is in his fate that is the will of Allah. There is nothing to be unpleasant. Man who considers something or some occasion to be inauspicious there is effect of such things on the events of future. It has no relation whatsoever with them at all. Whatever is to happen is bound to happen, someone may or may not sneeze.

Wrong beliefs and disapproved qualities are in fact inauspicious

In the city of Antakia (Antioke) three of the prophets of Allah arrived. They started preaching the inhabitants, so that they accept the Allah as their cherisher and worship Him. They embrace the religion of Allah. And have faith on the Day of Judgment. They started telling those prophets,
Quranic Ayat (Surah Ya-sin 36: Ayat no.18)???

قَالُوا إِنَّا تَطَيَّرْنَا بِكُمْ

“They said: surely we augur evil from you.”

(Surah Ya-Sin 36:18)

Because of your presence we are suffering from so much difficulties and problems. As a matter of fact the King of Antakia had in the begining shown displeasure towards those prophets and to those few who had declared their faith in them. The prophets said in reply

Quranic Ayat (Surah Yasin 36:19)???

قَالُوا طَائِرُكُمْ مَعَكُمْ أَئِن ذُكِّرْتُم بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ

“Your evil fortune is with you”(Because of your own deeds).

(Surah Ya-Sin 36:19)

Your beliefs are wrong (futile). Your qualities are undesirable. And this only is your misfortune, and evil influence

Do not care for the bad omen

Imam-Sadiq (a.s.) has said:

Arabic text (Rawzahe Kafi, Hadith No.235)

Bad omen happens to be just according to your own thinking. If you do not care for it, then it will prove to be a thing of no care to be taken of (it will prove to be of no consequence). And if you consider it to be absolutely non-existent and imaginary thing, then it will prove to be non-existent and imaginary.

There is one famous hadith of The Holy Prophet (s.a.w.s.), by the name as “hadith-e-Rafa.” Its one part is this, that, when the companions requested that, “We have engaged ourselves in the habit of making bad-omen. That is, unknowingly we just do the talk of bad-omen. Huzoor (s.a.w.s.) said:

Arabic text:

Whenever you talk of bad-omen, do not have faith on it and do not become committed or habituated to it.

Travel on Wednesday and its’ Dua

If it is said that, Wednesday is an inauspicious day, then in this regard there is a tradition of Masumeen (a.s.) that no attention should be paid to this.

A person who goes out of his house on Wednesday, and as against those who do bad omen, he does not return to his home, and then he is saved from all calamities. He remains protected from all the difficulties and problems (perplexity-confusion) and Allah fulfills his requirement. (The purpose for which he undertook the travel)

(Safinatul-Behar-Vol. II on page no. 102)

And Imam Ali Reza’s (a.s.) tradition is there that when a person goes out of his house on Wednesday he should recite this Dua.

“O my Lord! I seek protection from that wickedness, which I possess in my own self. So save me from that evil.”

(Safinatul Behar, Vol. II, Page No. 103)

Imam (a.s.) has taught these Duas, that I seek your protection from the inauspiciousness that is there in this Wednesday. Rather Imam (a.s.) teaches to say this, that, I want to get out of the wickedness (evil) which is there in my self (Nafs) and wish to come under the cover of your protection.

Good Omen should be taken out

This point should not remain unsaid that, to have taken out good omen is albeit nice, and as per the shariat it is commanded too. Paigambare-Akram (s.a.w.s.) has said that,

Indeed, to take a good omen (foretell) is liked by Allah. To take a good omen is this that, a person by seeing someone, by listening his name, or by any other relevancy, he creates imagination of pleasure, and deliverance from affliction in his ownself.

(Safinatul Behar, Vol II, Page 240)

For example, if a co-traveller is by the name Nasrullah, then he should say, that Inshallah by the auspiciousness of your name, Allah’s help and aid-assistance will remain with us all-along. It is there in the tradition that, at the time of war against infidels in Hodaibiah, when the companions came over, then the Prophet (s.a.w.s.) taking relevance from their name and said:

Arabic words: Our mission was made easy.

Bad Omen is consistent with polytheism

Yes, the meaning of bad-omen is this that, the man has understood that, say for example, on some occasion, on the way a crippled person had been seen, now the fate of his work, i.e. good or bad, (Profit or loss), that power has slipped out from Allah’s Hand, and now it is in the hands of that view of the crippled person. Man considers the visionary things to be having the effect and does not pay regards to the control and the effect of Allah. As if he does polytheism in Tawheed-Afali. Whereas on the contrary if man takes good omen, then in respect of Allah his good thinking (opinion) increases and hope enhances. He does not consider this imaginary thing (or talks) to be effective. He considers Allah as the only effective power.

Summary-moral conclusion

One who has faith in oneness of Allah, he should keep the way constitutes to the will of Allah only, in case of all good and evil, all profit and loss, all kinds of hope for goodness and deliverance from evil. He should consider all the means to be subservient to the will of Allah. He should make use of the means as the medium, but all the hopes should be in the will and pleasure of God. With regard to the effect of goods (means), they are not cut off from Allah only. He may make anything to be the means (the intercessor). And without any mediation (means), He may perform the work straightaway of His will and pleasure. To consider the causes to be the confirmed effect giving is one kind of polytheism. Such imaginary things and bad omen has no effect of its own.

To make Aeimma (a.s.) as intermediary is not polytheism

Certain unaware people, such as Wahabies, call Shias as polytheist, because, of this, that they consider their Imams to be the intermediary between them and Allah. They quote them as intermediaries, when they ask favours from Allah. And they hope that, they will plead salvation for them in front of Allah. (They will intercede). On this base, they allegate that, (Na-uzobillah), shias worship their Imams.

The answer to this allegation is, that Shia gentlemen never associate their Imam with Allah. They never consider them to be the partners of Allah. They believe in actual Tawheed. They consider The Holy Prophet and twelve Imams to be the creatures of Allah and they are trusted and favourite servants of Allah. To worship anyone other than Allah, they think it is sheerk (polytheism) and haraam (forbidden). They obey The Holy Prophet and twelve Imams, because it is command by Allah.

يَا أَيُّهَا الَّذِينَ آمَنُواْ أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ وَأُوْلِي الأَمْرِ مِنكُمْ

“Obey Allah and Rasool (s.a.w.s.), and those from amongst you who has the authority (Just like Rasool) (The Rasool (s.a.w.s.) has ordered to obey those persons) obey them.”

(Surah Nisa 4:59)

وَمَا آتَاكُمُ الرَّسُولُ فَخُذُوهُ وَمَا نَهَاكُمْ عَنْهُ فَانتَهُوا

“Whatever Rasool (s.a.w.s.) gives you, accept it (take it) and keep away from that, which he forbids.”

(Surah Hashr 59:7)

It is proved with categorical proof that in Ahlebait there are twelve Imams, who are the true (right) successor (vice-gerent) and executor of the paigambar (s.a.w.s.). To obey and follow them is commanded by The Holy Prophet (s.a.w.s.) himself in categorical words. Where as obeyance to Paigambar is itself obeyance to Allah.

Ziarat is not worshipping

Yes, to go to visit the graves of the beloved (favoured) servants of Allah is not polytheism (shirk). Shia gentlemen do not worship those Imams by going there. Rather it is the demonstration of respect and humility.

As per common sense the servants of Allah should have the sense of humility (Politeness) in front of Him. Intelligence demands that fear of Allah and humility should be there in overbody in front of Him. In the same way to respect the favourite servants of Allah, is a proof of reverence (obeisance) to Allah.

Persian dialect:

To have love with the beloved of Allah is to have love for Allah.

Other than this, in Quran it is commanded that, it is obligatory on Muslims to honour and respect The Holy Prophet (s.a.w.s.). For example it is said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ

“Do not raise your voices above the voice of the Prophet, and do not speak loud to him.”

(Surah Hujarat 49:2)

لَا تَجْعَلُوا دُعَاء الرَّسُولِ بَيْنَكُمْ كَدُعَاء بَعْضِكُم بَعْضًا

“Do not hold the Apostle’s calling (you) among you to be like you calling one to the other.”

(Surah Noor 24:63)

The way you call each other by name, do not call the Rasool in the same manner, but say, “Ya Rasoolullah.”

لِتُؤْمِنُوا بِاللَّهِ وَرَسُولِهِ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا

“And you help the Rasool (s.a.w.s.) and revere him, venerate him.”???

(Surah Fath 48:9)

And it is established with the solid arguments (proofs), that in this command, the twelve Imams are (included) having the same command as the The Holy Prophet (s.a.w.s.). They are all from the same light (Noor) (splendour) and as the respect of Rasool (s.a.w.s.) is obligatory, in the same way their (twelve Imams’) respect-honour is also obligatory.

 Hospitality with the Kings and the top authorities

It is a matter of astonishment that, those who says in enmity towards shias, that Rasoole Khuda (s.a.w.s.) and his progeny’s respect (to honour them) is polytheism, they themselves behave with great respect and honour towards the Kings, and those having higher authority and rather every wealthy personality. In fact The Holy Prophet (s.a.w.s.) has prohibited to bended in humility towards wealthy people.

“A person who shows humility and hospitality towards a wealthy person, just because he is rich then Allah ends his two thirds of religion.”

(Safinatul Behar-Tawazoa ki Bahes)

It is known from his hadith that, besides showing humility towards the wealthy people with the tongue and the body, to have feeling to respect a wealthy person in the heart, because of his wealth, can be synonymous to end (finish), two third of the religion. Yes, if the wealthy person is religious (Pious) also, and because of his piousness his respect is done, then that will be the respect of the religion, and the respect of religion of Allah is itself the respect (honour) of Allah.

The difference between the understanding of an intermediary and understanding Allah

To understand the Prophet (s.a.w.s.) and other dignitaries (noble) of the religion as the intermediary in the court of Allah for the fulfilment of (attainment of) worldly and pertaining to afterlife aims, and desires, to consider them as intercessor or the one who will do recommendation, to consider them with the Will and permission of Allah to be our helpers in the deliverance to the losses of the physical as well spiritual values and things is not polytheism. There is a difference in understanding someone as the intermediary in the court of Allah and to understand one as Allah. Allah has given so much of strength (Power) and capacity (ability) to the Imams that with the permission and Will of Allah they can help the servants of Allah. They can lift up those who are fallen, they can save from stumbling over or colliding with, they can save from afflictions and misfortune, they can take those who are lying in the roads to their destination. Taking them as intermediary is just like a person goes to a doctor or takes medicines and considers them as the medium to get well which will be provid by Allah. If Allah did not wish then the doctor or the medicine could not have healed. In the same way if Allah did not wish, then the Prophet (s.a.w.s.) and Imams also would not have helped. Every thing depends on Allah. If a person feels himself to be not capable or unable to reach the King on his own, then he seeks help of those courtiers who are favourites and reliable of the King and makes them as his intermediary. That way there is no sort of disgrace to the kingdom of the king.

The great Mohaddithe Iraqi has narrated so many instances regarding the desires being fulfilled. (Necessity provided, supplication accepted) with the help of intermediary of Ahle-Bait (a.s.), by making them intercessor, in his book “Daroos-Salam.” We are relating here just one instance from them. In this book on the page no.539, this incident is narrated and it begins in this way.

The fifth miracle is this that, Mala-idul Husain Khwansari Rahmatullah Alaihe was an authoritative and upright person. He was an attendant of Karbala-e-Moalla. He was famous by name as Turbate Pech. He was collecting “Khake-Shifa” from venerable places with the proper respect as given in the traditions, and giving to Za-ireen. This was the begining period of my being an attendant, that in one Majlis (sitting) I happened to meet him. I found him to be very pious and virtuous. I came to know that he had the opportunity to be the attendant of and in the serving of Haram-e-Motah-har for many years. I requested him to narrate to him some miracles that he himself has witnessed. He narrated such astonishing and marvelous things out of them one is this. I was living my life in Kwansar. For some period I stayed in a town surrounding the city of Burujard, then I stayed in villages. At last, one day, I got passion to serve at the purified grave of Imam Husein (a.s.). It was winter season and I did not have adequate means for the travel. But still I acquired two donkeys. To load the grapes, canopied seat and saddles were being made from the branches of tree. I did purchase two such seats and saddles also. In one I arranged to sit my small kids. The name of one kid among them was Hasan. In the other mehmil (seat), I kept the quilt, and on that quilt I made my wife to sit, then I started towards Burujard. (Probably he himself was sitting on the back of the donkey outside the mehmil). So that from there I may start my journey, towards my destination.

Incidentally, the maulvi-saheb of that of that village Mulla Muhammad Ja’far met me. He showed his favour and grace and kindness. But when he came to know about my intention and determination, he started telling me, that I should not go, saying, it is very cold, and you do not have proper things to protect yourselves. In such circumstances it is not proper for you to proceed as per your intention. We had too much of discussion, in the end he was disappointed. He did draw a line with his finger on the ground and said, you are going, but, this way you will kill your children, you remember this day and this line.

He said this and went away, and we again started our journey. Till by the Grace of Allah (S.W.T.) and by means of the attention of Bibi Fatemah Zahra (a.s.), we all finally reached Karbala safe and sound. Some time passed after this incident. Hitherto, people from my area also came for Ziarat. From among them some were from village also. Among them, nephew of Mulla Muhammad Ja’far was also there. I thought, they have come from my village, so I will make them my guests. That way they will also see that not only we have reached safe and sound, but we have started receiving the necessary requirement, the means for sustenance also to a certain extent. And by drawing a line on the ground, Mulla Muhammad Ja’far wanted to prevent us, that line had no effect at all. Hence I went to my house at the time of breakfast. A piece of cloth was spread on the ground for serving the dishes. Whatever food we had prepared was put on it, then discussion was started. My elder son’s name was Hasan. He was playing in the courtyard. Our house was situated on the third floor. Suddenly Hasan climbed on the stairs leading to the terrace roof. After climbing on to the roof, he slightly inclined himself forward to see us through the window. We had just seen him in that position, then he fell down from the roof of the third floor on to the ground in the narrow street. He breathed his last, because of his fall. Event got converted into gloom, from that joy. On seeing the condition of the child, I ran towards the Haram-e-Imam Husein (a.s.) without having anything on my head, and without the pair of shoes. On the entrance door, I requested and said, “Assalamo Alaikum Ya Waretha Isa Ruhillah”, then, I entered and embraced the Zarihe-Muttahhar. The shawl that was tied to my waist, I loosened it. One end of the shawl I tied to the lock of the Zarih, and the other end I tied to my neck. Then I started crying aloud, I said, I swear, by your mother Zehra (a.s.) I will not get on with, I will not be happy with that the effect of the line of Mulla Muhammad Jaffer be on me. His words should not prove right. Khuddam (servants), pilgrims and others who were present in the Haram, all gathered around me. They were confused (surprised) on seeing my condition. They were asking the reason, but they were not getting any answer. Some thought, that I have gone mad. One religious scholar was staying in my neighbourhood. He came to me, so that I join in the funeral rites and ceremonies. Through him people came to know what has befallen on me. My religious scholar neighbour started advising me-consoling me, that, O priest, you are a person of understanding. The dead do not get life, and come on let us take the dead body. The mother is about to destroy herself on seeing her child. But I did not agree. So he started reproaching me others also joined with him in reproaching. I said, please leave me alone. I have no concern with you all, why unnecessarily you are troubling me. People started passing pleasantry. Then they went out of the Haram to lift the dead body of my son. My condition deteriorated from what it was before once again I started shouting with loud voice. I swear by your mother Zehra (S.A.), I will not move from your Zarih. I will not come out from your Haram, even if my life ends. Either Allah may take away my life, or He may return my son Hasan to me I had torn my shirt. I was hitting my head on the Zarih, till the time of Zohar approached. Suddenly, a noise was heard from the gallery and courtyard of the Haram. People were seen running from here to there. I could not understand what had happened. Then I saw people entering the Haram in the form of procession. When I saw with attention, I noticed that my son was walking towards me. My neighbouring religious scholar was clutching his hand. His mother was just behind him. People were reciting salawat. Having seen this, I threw myself on the ground. I kissed the stone that is near the Zarih. I prostrated in front of Allah, thanking Him. Then I got up and embraced my son, with my chest. I kissed his eyes. I asked people about the happening, so the religious scholar said, and we had taken him for his last rites and ceremonies in the Gusle-Khana that is situated outside the city. We had just put the first bowl of water on his head, that we found his temple of head throbbing from both the sides. It seemed, as if some one was massaging. Then there was some movement in the head, and all of a sudden he got a sneeze, he got up and sat down, as if he was just awaken from his sleep. Then we dressed him, and to give you the good news and show this miracle and we brought him here for the Ziarat of Haram.

Mohaddithi-Iraqi has said, that, “We have seen this boy Hasan repeatedly-many a times. Today on Friday 26th of Jamadiul-Awwal 1300 A.H. also by the grace-wish of Allah, he is alive off-course his father Mulla Abdul Husain has passed-away long time ago.”

If it is said, that, Allah is kind-considerate on humans more than any of His servants (creatures) and most nearer compared to others.(creations). So what is the need of anyone’s intercession? In reply to such misunderstanding, there are so many verses of Quran and traditions. We will suffice with the two verses only.

In Surah Nisa it is said:

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا

“And (O prophet), had they, when they were unjust to themselves, (by not obeying) come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them, they would have found Allah oft-returning (to mercy), Merciful.”

(Surah Nisa 4:64)

With this honourable Ayat, it is proved with distinction, the office of intercession is the Holy Prophet (s.a.w.s.)

After the demise of the Holy Prophet (s.a.w.s.)

In Tafsire Minhajus-Sadeqin, it is narrated that Amirul Mo-mineen Hazrat Ali (a.s.) has said, that, when the Holy Prophet (s.a.w.s.) left this world, we buried him. Three days had passed from that incident that our Arabi, came, and sat near the grave, where Prophet’s head was. He kept his head on the soil of the grave and was saying:

“O Prophet of Allah! We heard whatever you said, we believed, but whatever you had brought from Allah-Taala, for us, the truth is, that we did not act accordingly. The book that you had brought for us, in that, Haq-Taala has said,

وَلَوْ أَنَّهُمْ إِذ ظَّلَمُواْ أَنفُسَهُمْ جَآؤُوكَ فَاسْتَغْفَرُواْ اللّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُواْ اللّهَ تَوَّابًا رَّحِيمًا

“And (O prophet), had they, when they were unjust to themselves, (by not obeying), come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them, they would have found Allah off-returning (to mercy), Merciful.”

(Surah Nisa 4:64)

O prophet of Allah! I have been unjust to myself, now I have come to you, so that you may ask forgiveness for me.”

A voice from the grave of the prophet (s.a.w.s.) came, “Arabic words.” Allah has forgiven you!

In another tradition it is said that, that voice was also hearded by those who were present in the mosque and all started crying.

Hazrat Yaqub (a.s.) did intercession for his sons

When Hazrat Yusuf’s (a.s.) brothers’ intercession became evident, they caught hold of Hazrat Yaqub’s (a.s.) legs.

قَالُواْ يَا أَبَانَا اسْتَغْفِرْ لَنَا ذُنُوبَنَا إِنَّا كُنَّا خَاطِئِينَ قَالَ سَوْفَ أَسْتَغْفِرُ لَكُمْ رَبِّيَ إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ

“They said: O our father! Ask forgiveness (in the court of Allah) of our faults for us, surely we were sinners. Yaqub said: I will ask for you forgiveness from my Lord; surely He is the forgiving, the Merciful.”

(Surah Yusuf 12:97-98)

It is written in Tafsir-e-Minhajus-Sadeqin that, Hazrat Yakub (a.s.) decided the time to ask forgiveness for them as the dawn of the night of Jomoah. (The dawn of Friday). It is reported that, for more than twenty years period of time, Hazrat Yaqub (a.s.), on every dawn of Friday, used to order his sons to make one row of congregation. He used to do prayers and ask forgiveness for them. And all used to say Ameen while sitting in the row. At last after twenty years their repentance was accepted.

In short, it is evidently known with this Ayat also that, the subject of intercession was present in all the previous divine laws.

The prudence-expediencies of intercession

There are so many expediencies of intercession. Out of them one is, this that, this way, the place and dignity-honour of the venerable people in the religion, becomes manifest near the Allah. This way people follow and accept their spirituality and saintliness also they gain spiritual and intellectual benefit. They get access to their needs-wants and wishes. Allah’s orders-commands and prohibitions (Ahkams) which and they bring into force, people also obey them in all such commands.

There is no doubt, that, the man, who has the hope of the intercession of The Holy Prophet (s.a.w.s.) and his vicegerents (administrators), he follows their commands also with the true spirits. If sometimes he disobeys their commands also surely that will not be because of his carelessness and shamelessness. Rather that disobeyance will be because of his overwhelming carnal desires. In the end this kind of person will get divine guidance towards asking for forgiveness and pardon. And because of the intercession of those great personalities he will get the deliverance. (Only repentance and asking for forgiveness is not enough, but intercession is also necessary.

Cure of the disease of polytheism

When the man reaches the stage of wisdom, then on the basis of his experience and perceptions he draws his conclusions, that, for his or others’ physical life and development, some special physical means are beneficial. In the same manner for deliverance from evil and loss in the life also some special physical means are beneficial. He knows that many different things to eat can satisfy his hunger. Many different things to drink can overcome his thirst. Different types of clothes will save him from chilling cold and hot summer. As a result of his efforts and search, he gets the riches of the world. Where as because of his laziness (idleness) and carelessness he does not get the comforts and prosperity. With the help of Doctor and medicines he gets relief from pain and diseases. Because of water and the heat of the sun saplings grow. And because of the movement of the earth on its axis day and night occur.

Now if the man considers these physical means to be the permanently and absolutely effectual things with regard to those acts than that will become polytheism. The remedy to this disease of polytheism is this, that, he should use his brain. He should think over. He should see that no physical existing thing is everlasting. But there is some such being (ever existent, everlasting, self existing) which and looks after all these things in a very organised manner.

For instance, he may look at his own self. He may try to understand his initial conditions. First he was in the womb of mother, and before that he was in the form of dispersed atoms-molecules, in his fathers’ body. By the Power and the Grace of Allah it so happened that between his father and mother relation was established and flower-vegetables and drinks-beverages etc which became part of the body of his parents, the same became part of his body also, Allah gathered handful of particles and made him a person who is wise-strong and the one who can speak, listen and understand.

هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

“There surely came over man a period of time when he was a thing not worth mentioning. Surely we have created man from a small life-germ uniting (itself): We mean to try him, so we have made him hearing, seeing.

(Surah Dahr 76:1-2)

It is somewhat same story of all living-existing elements of the world. Analysis of them all will show that, they have come into existence from nothingness. Hence there is for sure, some creator, who gave them that form of existence. And who gave them sustenance and nourished them upto the present form.

Effect and efficacious

Nothing can come into existence on it’s own. There is someone for sure who has created. For every creature, the creator is a must. In the same way every creature, after being created and after its coming into existence, that creature has some signs and qualities (peculiarities). Those signs and qualities are known as secondary excellence. The basic and initial excellence of that creature comes into existence from nothingness. For that also some creator is required. In the same way, for example, the Creator has created man who is hearing and seeing. These sense of hearing and seeing are the secondary excellence. The Creator or the one who causes those effects also is the same one who is the creator of the person called human.

The effect of the means-causes

No one can deny the law of cause and effect. If paper burns because of the fire, then looking at the burnt paper and the fire who will deny the fact that there is no connection between the fire and the attribute of burning. The cause of burning of the paper is fire. Where as the burnts paper is known as the causer. In this respect there is no opposition to it.

If there is any opposition -disagreement between faithful and materialistic people is here that, whether these means-causes are having their effect on permanent basis (with Allah ignoring it) or infact Allah Himself has given the effect in those causes. Disagreement is this that whether these means-causes are effective or the real effector is Allah. The faithfuls say that if Allah wishes, He may give effect in the cause and if Allah does not wish, He may cause the mean to be ineffective. The fire may become garden. If Allah does not wish then the medicine become ineffective. If Allah wishes then the medicine will have the effect. If Allah wishes then the fire will burn the paper.

فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ

Therefore that Allah is clean and clear of all sorts of shortcomings in whose Kingdom of complete control each and everything exists and you are going to return to Him only.

(Surah Yasin 36:83)

For further details on this subject refer to the subject of polytheism and hopelessness in the book of “Gunahane-Kabirah.”

Man has no authority in the matter of creation

Those act which are related with the intentions of man, that is, if man wants he can do it, it can happen. If he does not want it will not happen. Man’s power is limited to that extent. That power is also gives by Allah. If he breaks one piece of bread then also he uses the strength given to him by Allah. If Allah takes away the strength, he will not be able to move his tongue even a little. He will not be able to move his finger even a little. A person by the Will of Allah can become a father or a mother, but if it is said to him that one insect he can bring into existence from nothing. Without using any material he make something material and show. That is to say that he create. Then he seems to be helpless.

وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ رَبُّ الْعَالَمِينَ

“You can not do anything on your own wish, but only if the sustainer of the whole universe that is Allah wishes them only you can do something.”

(Surah Takvir 81:29)

Will-Wish of Allah

Therefore it is the responsibility of every Muslim that, whenever he decides something and thinks of doing something, then he should keep in mind the wish-will of Allah also. He should think that surely I would make an effort to do the thing. Now it is the will of Allah that He may grant this work to be done or may not grant it to be done.

In-sha-Allah should be said.

Therefore Insha-Allah should be said. That means if Allah Wills and then I will do this or that work. It is stated in Quran-e-Majid in clear terms.

وَلَا تَقُولَنَّ لِشَيْءٍ إِنِّي فَاعِلٌ ذَلِكَ غَدًا

“With reference to any work, never you say, that I will do that work tomorrow, buy say Insah-Allah also.”

(Surah Kahf 18:23)

The moral conclusion is this that, if Allah’s will is not there, then nothing will happen with the mere wish of man.

With the intentions-expectations being broken

In Nehjul-Balagha there is a famous sentence of Maula-Amirul Mo-mineen (a.s.) that,

I recognise Allah because of intentions being broken, knots getting opened and courages being tattered (broken).

And in the book “Gororul Hikma” after that, this sentence is also there that

And the person whose difficulty and misery when removed, he made his intentions for Allah absolutely pure and clean. (I recognised Allah)

That means intentions-expections when being broken is also one of the arguments (Proof) to recognise Allah. Often it so happens, that a person intends to do or not to do an act (deed), but suddenly he changes his thoughts (intentions). There must be surely some or the other reason to break that aim and intention. From this it is known that, one such great Power is there, which is overwhelming (overpowering) man’s intentions also.

One argument (proof) to recognise Allah is the knots getting untied or problems getting solved-things getting disentangled. This happens when Allah Wills. Hardship and difficulty comes only when Allah wills. Hardship and difficulty get away only at a time when Allah commands in that way.

Dua-e-Faraj and Hasan Muthna getting freedom

We are relating one historical incidence by way of an example:

“Walid bin Abdul Malik bin Narwan wrote a letter to Saleh bin Abdullah Al Murry the governor of Madinah that, Hazrat Mujtaba (a.s.)’s son Hasan be brought out of prison and in Masjid-Nabavi, he should be lashed (floged) with five hundred whips.” “Saleh” did bring out the noble man from the prison and brought him in the mosque. People assembled there. Then he went on the pulpit, so that he may read the order of Walid and then put it in action.

At that particular time Hazrat Ali bin Husain, Imam Zainul Aabedeen (a.s.) entered into the mosque. He went to Hasan Musanna and said, O son of my uncle, asks Allah with Dua-e-Faraj! He said: Which is that Dua? Hazrat showed him that Dua. That Dua is this:

There is no God but Allah, who is forbearing, and merciful-generous-bountiful. There is no God but Allah, who is great and venerable. There is no God but Allah who is venerable and great. He pure-clean of every blemish-fault-defect and imperfection. That Allah who is the Lord of grand-magnificent throne (high seat). All all the praise is due to that Allah only, who is the Lord-Sustainer of all the worlds (universe).”

Teaching this Dua, Imam went away. Mr. Hasan started reciting this Dua repeatedly. Till Saleh finished reading the letter. Then he came down from the pulpit (mimbar), so that he can execute the order of Walid. Suddenly Saleh said, in my eyes Hasan is wronged (oppressed). For time being we should wait from executing the order of Walid. I will first approach the Khalifah (King).

Governor Saleh wrote a letter to the Khalifah. In reply to that Walid wrote that, “free him from the prison.” Hence Saleh freed Hasan Mosanna.

(Safinatul Behar, Vol. I, Page no. 456)

Beyond the Will of Allah

Such incidents (stories) are too many. Rather every man, during the course of his life, faces thousands of events, where he sees that his intentions are not fulfilled, he cannot act according to his plan, his resolves are punctured. And on one particular day-(time), the knot gets untied, his problems get solved, his difficulties get eased. Hence this should be understood (accepted) by real faith (confidence) that, his and all other humans’ heart is under the power of Allah. He Himself says in Quran (Surah Anfal 8: Ayat No.24)???

أَنَّ اللّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ وَأَنَّهُ إِلَيْهِ تُحْشَرُونَ

“And know that Allah (the omnipotent) intervenes between man and his heart.” (i.e. He puts (creates) obstructions between him and his intentions)’

(Surah Anfal 8:24)

If you (man) understand then

If man gives a deep thought, then he will know this by faith (confidence, certainty), that Allah are comprehending (knowing) each and every aspect of his life. He is connected with Allah with respect to his breathing to his aims and intentions also. i.e. in all aspects of life he is connected-attached to Allah. He cannot do anything on his own, without the help or will of Allah on permanent or temporary basis.

يَا أَيُّهَا النَّاسُ أَنتُمُ الْفُقَرَاء إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ

“O you people, you all are dependent on Allah and only Allah is independent-unconcerned-without want and worthy of All Praise”

(Surah Fatir 35:15)

One who believes, having faith, he knows that, Allah has made his heart bright shining with light-splendour. If he does some good-virtuous act, then he receives assistance-help and divine guidance-aid from Allah. If his good virtue has supported him then that good virtue also Allah has given (alloted) him because of his purification of mind-soul. This is true in all the divine blessings-good things of life. Therefore man should not become arrogant. He should not be proud. He should not be having haughtiness. Rather he should remain (cautious) afraid of the thing that, because of not being grateful, that grace may be taken away. It should not happen, that, in that some non-preferable attribute or the infidelity-blasphemy-paganism-hypocrisy is hidden in it. It should not happen that he performs some sin or an evil act. It should not happen that Allah might leave him on his own i.e. Allah may not inspire him to do well and refrain from evil. He may take away his “tawfik.” It is a must for man to have fear of Allah also and not to be disappointed from His grace-bounty also. He should always show his dependence and humbleness in front of Allah and he should know for sure, that if he is not leaving his attachment connection with Allah, then Allah will not deprive- debarre him.

Therefore it should be understood (necessary to understand)

Hence what is important is this that, all such creative (in which man is helpless-he can not do anything) and optional acts which are in his power to perform, he should feel that he is poor and dependent in the court of Allah. And he should know this for sure that he is a slave of Allah. He is His property, whereas Allah is his Master-Lord. He is cherishe by Allah. His upbringing is done by Allah. And Allah is his Lord-sustainer and Providence. He is, in all time and condition in the Powerful Possession of Allah and all the goodness is in Allah’s hand.

“O my Lord! From me where and what good is there! Goodness can be had only from your treasure of blessings.”

(Dua-e-Abu Hamza Shomali)

Man cannot purify himself also till that time when Allah does not give him the true guidance.

اللّهُ يُزَكِّي مَن يَشَاء

“Rather whomsoever Allah wishes, makes him pure.”

(Surah Nisa 4:49)

He may grant us forgiveness

If there is pain-feeling for religion in the heart. If this fear is there, that death can come at any time, then man should see that whether in him the roots of polytheism-paganism and hypocrisy is not hidden. In the darkness of night on a clear, transparent stone on ant’s movement-the foot fell can be heard but the paganism and hypocrisy can enter into the heart the way without even we knowing or experiencing its entry. Man should understand Tawheed-Oneness of Allah in complete detail. Those Duas and which are related by Ahle-Bait (a.s.), man should not neglect them. In those Dua’s treasures of knowledge of God and the rules of good manners of worship are there. In the court of Allah, the independent man should always raise his hand of dependence.

Man should ask for the divine help and guidance from the Lord for getting rid of the diseases like that of infidelity and hypocrisy which are pertaining to heart and for the abstinence from that evil. Especially on Zahoor-e-Ale-Muhammad i.e. Sahifa-e-Kamila’s Dua’s and it’s meaning he should pay attention and think over it.

Dua-e-Jawshane Kabir and Dua-e-Arafah.

Such Dua’s which are beneficial for Tawheed on whose means man should continue thinking on it. Of them Jawshan-e-Kabir and the Dua and which Imam Husain (a.s.) had recited on the day of Arafah. These Dua’s are right from the begining to the end about Tawheed Afali, different actions of Allah, and are regarding norms of worship. We end this discussion here in the name of the leader of the martyrs Imam Husain (a.s.), who is the phenomenon of Allah’s enormous blessings. Hope that with their blessings, Allah will shower on us, such blessings, that all our spiritual pollution is removed.

source : QALBE SALEEM/Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
امتیاز شما به این مطلب ؟

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