Attainment of the state of proximity [qurb]

 Attainment of the state of proximity [qurb]

Attainment of the divine proximity [qurb-e ilāhī] and motive for nearness [qurbah] is achieved in two ways:

One is to recognize the grandeur and station of God and the other is to recognize the meanness and abjectness of other than Him.

The Qur’an always mentions the divine favors and graces to the servants (of God) so as to make man enamored by the love for God. Stating His Attributes, His creatures, His material and spiritual assistance and the many favors, great and small—all in all are meant to enhance our love for God.

On the other hand, there are many verses which indicate the weakness and meanness of other than God, saying: Anyone and anything other than God have neither honor nor power. Even if they combine together to create a fly, they would not be able to do so. Except Him who could answer the call of helpless and the indigent? How could it be proper to discuss others in association with God and regard them as equal to and partners of God?

A recollection

One of the marāji‘ at-taqlīd[1] of the Shī‘ah world was Āyatullāh al-‘Uẓmā Burūjerdī. During days of mourning, he used to hold mourning ceremonies in his residence. In one of these assemblies, he was not feeling well. So, he was resting in his private room while listening to the speeches of the orators.

One of those present in the mourning assembly said: “Extend ṣalāwah (invocation of blessings to the Prophet and his progeny (‘a)) for the sake of the health and safety of the Imām of the Time and Āqā Burūjerdī!”

 Suddenly, they found out that he was knocking the door with his staff. His near relatives came and asked: “Is there anything we can do for you?” This great marjā‘ at-taqlīd said: “Why did you mention my name along with the name of the Imām of the Time (‘a)? I do not have the worth for you to mention my name along with the name of the Imām and invoke blessings [ṣalāwah] on us both.”[2]

This religious authority who was a deputy [nā’ib] of the Imām of the Time (‘a) was not willing to let his name be mentioned along with the name of an infallible Imām, but many of us, on account of incorrect understanding and impoliteness, place the names of weak and thoroughly needy creatures along with the name of God, the Omnipotent, Absolute and Exalted, as if we regard them as equals.

Quality or quantity?

Islam has paid much attention to the manner of performing a task and the underlying motive and purpose behind it. The Qur’an praises the better acts and not the amount of acts accomplished, saying:

﴾ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً ﴿

“That He may test you [to see] which of you is best in conduct.”[3]

While in a state of rukū‘ [bowing down], Hadrat ‘Alī (‘a) gave his ring to a beggar, and on account of this, a verse [āyah] of the Qur’an was revealed. Some people imagine that the reason behind the revelation of a verse because of a ring was that the ring was precious and thus they have said: “The value of the ring was equal to the tax and revenue of all of Shāmāt.”[4] This is while a ring with such a price could never be consistent with the simplicity [zuhd] of ‘Alī (‘a). It was equally incompatible with his sense of justice for him to have such a ring on his hand while some people were in a state of poverty and indigence. But the truth of the matter is that it was on account of the quality of the deed and not its quantity, and on account of the sincerity and intention for nearness [qurbah] and not the weight and magnitude of the ring’s value that the following verse was revealed:

الّذينَ آمَنُوا الّذينَ وَ رَسُولُهُ وَ اللهُ وَلِيُّكُمُ اِنَّما ﴿

﴾ راكِعُونَ هُمْ وَ الزَّكوةَ يُؤْتُونَ وَ الصَّلَوةَ يُقِيمُونَ

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakāt while bowing down.”[5]