FORTY HADITHS OF THE FOURTEEN INFALLIBLES - SAYYIDA FATIMA ZAHRA (S.A.)

 

Shaykh Mohammad Ishtihardy’s book titled “Fascinating Discourses of The Fourteen Infallible” was translated by Javed Iqbal Kizilbash of Seminary of Qum, under Islamic Propagation Organization. Selected Ahadiths from Sayyida Fatima Zahra (s.a.) are reproduced here:

Praise is for Allah for the blessings and bounties which He has bestowed and thanks to Him upon what He revealed. They are irredeemable and not compensable due to their plentifulness, and the imagination of its end is out of the range of human mind. I testify that there is no deity except the sole and matchless Allah. The Allah Who cannot be seen by the eyes and tongues are unable and baffled to describe His attributes and virtues. Allah made all the beings without previous matter, shape, sample, and pattern. Allah fixed His reward for His obedience and torments for His Insubordination and disobedience so that He may restrain His servants from His Wrath and lead them to His Paradise. And I testify that my father Muhammad (s.a.w.a.s.) is His servant and apostle. And Allah selected and chose him before appointing him as Prophet He chose him before everything. Then all the creations were hidden and covered under the screen of unseen. Allah saw nations idol worshipping. So, Allah illuminated the darkness through my father Muhammad and removed the darkness from their hearts and cured the blindness of eyes. My father Muhammad (s.a.w.a.s.) stood up with his guidance among the people and guided them towards the firm religion. You the servants of Allah are the ones to maintain His Injunctions and prohibitions and the carriers of His religion and trustees on your souls and the propagators of His religion among other nations. O the servants of Allah! Beware the real leader from Allah, is present among you and the commitment has previously been made to you and the remaining and left over of the prophet hood has been appointed for your guidance. The Book of Allah is the guide of its followers towards the pleasure of Allah. Allah made the faith for you as a purity from polytheism. He made salat the cause of your getting distant from pride and rendered alms for the purity of your souls and nourishment and expansion of your sustenance and rendered fasting for the maintenance and firmness of your sincerity. He set Hajj for the consolidation and reinforcement of the religion. He executed and rendered justice for the putting together and harmonization of the hearts. He set the subordination and obedience of us (AhlulBayt) for the security of the society’s systems and our Imamate as a safety from segregation and disunity. He made jihad the honor and glory for Islam and abjectness and humbleness for the infidels and hypocrites. He rendered patience as a help for getting reward. He caused commanding goodness and forbidding to do evil for the amendment and correction of society and commoner. He made the kindness to parents as a protection to His Wrath. He made the joining and connecting with kinship the cause of lengthening life. He made the law of retaliation (revenge for homicide) as the security of blood (from being shed). He executed the vow performing as a medium for forgiveness. He rendered the correct use of weight and measure a medium for stopping from selling less. He rendered prohibition from drinking wine the cause of taking distance from contamination (evils). He made the prohibition to accuse someone of adultery a protection for avoiding His curse. He made refraining from theft for the sake of positivity and affirmation of modesty. He prohibited polytheism for the sake of bringing about sincerity in His adoration and worship. Certainly, an apostle has come to you from among yourselves and if you recognize him, he is my father and not the father of any women, and the brother of my cousin Ali not that of your men. He invited people toward Allah by wisdom and beautiful admonition. You were at the edge of a fire ditch, suffering from moral and social degradation, so Allah liberated you (from these misfortunes) through my father. O Allah! Belittle me in my eyes and glorify and magnify your station to me and inspire me about your obedience and the practice which may cause your pleasure and evading from things which are the cause of Your Wrath. Content me with sustenance you have granted me. O Allah! Bestow upon my parents and those who have rights of their blessings upon me, the best of your reward.

Source: Fascinating Discourses of the Fourteen Infallible by Shaykh Mohammad Ishtihardi (al-islam.org)

THE DECISIVE AND THE ALLEGORICAL AYAHS IN THE GLORIOUS QUR'AN

 

The decisive (Muhkamaat) are the basis of the Glorious Qur’an, while the Allegorical (Mutasha’bihat) used to test if  people’s heart have perversity and may seek to cause diversion among the people. The real meanings of such Allegorical Ayahs are known to Allah and those who are firmly rooted in knowledge. They are mentioned in Surah Ale-Imran Ayahs 7 to 9. This Surah starts with such ‘Letter Symbols’ like ‘Alif Laam, Miem’

“He it is Who has sent down to you the Book, of it there are some Ayahs decisive , they are the basis of the Book, and others are ambiguous , they follow the part of it which is ambiguous (allegorical) , seeking to mislead , and seeking to give it ( their own) interpretation, but none knows its interpretation except Allah; and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding. Our Lord! Make not our hearts deviate after You have guided us (aright); and grant us from You mercy; surely you are the most liberal Giver. Our Lord! Surely You are the Gatherer of men on a day about which there is no doubt; surely Allah fails not (His) promise.”  (3:7-9)

 Of course, the Noble Messenger (s.a.w.a.s.) must be the first who was fully aware of such Ayahs.. According to the Traditions, he (s.a.w.a.s.) had said, “I am the City of knowledge and Ali its Gate.” He (s.a.w.a.s.) further declared before his departure from this world about the other “Rasikhona fil ilm” saying, “I leave behind me Two especially important things: the Book of God and my (divinely chosen) descendants (the Ahlul Bayt), should you be attached to These Two, never, never shall you get astray after me. These Two shall never be separated from each other, until they meet me at the Spring of Kauthar.”

Anas bin Malik relates that he asked the Noble Messenger (s.a.w.a.s.) as to who the ‘Rasikhona fil ilm’ are. He (s.a.w.a.s.) replied: the Rasikhona fil ilm are those whose hands never wrought anything but righteousness, whose tongue uttered not but truth, whose hearts and mind are always on the right, whose stomachs have always been free from every prohibited or forbidden stuff.” “All these qualities can be found only in the Noble Messenger (s.a.w.a.s.) and the Holy Ahlul Bayt about whose purity and cleanliness God Himself has declared in Ayah 33:33.

The Glorious Qur’an in Ayah 31:13 The greatest inquiry is Shirk- polytheism, and it is declared as impurity or uncleanliness. Who can deny the historic fact that while the Glorious Qur’an was being revealed, except for the Noble Messenger (s.a.w.a.s.) and his vicegerent Ali, everyone had once been a polytheist, and only few years before their death they joined the rank of Muslims? Ali alone was there besides the Noble Messenger, who could rightly claim equal purity of body and souls with the Noble Messenger (s.a.w.a.s.) and the fact is also confirmed by the Noble Messenger in his saying: - (Ali your flesh is my flesh, and your blood is my blood.)

Further reference about knowledge, please refer Ayahs 3:17, 4:162 29:49, 58:11, 16:43, 21:7

Sources: Tafsir al-Mizan by Allama Sayyid Muhammad Husayn at-Tabatabaei’

 Tafsir-e-Namouna by Ayatullah Naser Makarem Shirazi

The Holy Qur’an by Ayatullah Agha H.M.M. Pooya Yazdi   

EXAMPLES OF REVIVING THE DEAD IN THE GLORIOUS QUR'AN

 

Prophet Ibrahim saw a dead person whose half body was submerged in water and other half was being eaten away by animals. He paused and wondered how Allah will reassemble the scattered parts of a body. He enjoyed a prominent position among all the prophets but needed a conviction. “And when Ibrahim said, ‘My Lord! Show me how you revive the dead,’ He (s.w.t.) said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He (s.w.t.) said, ‘Take four of the birds.’ Then cut them into pieces and place a part of them on every mountain, then call them; they will come to you hastening.” (2:280)

 Before him, there was another pious person named Uzair, who came upon a township as it lay fallen on its trellises. He said, ‘How Allah will revive this after its death?” So, Allah made him die for a hundred years, then He resurrected him.” He (s.w.t.) said, “How long have you remained? Said he, “I have remained a day or part of a day.” He (s.w.t.) said, “Rather you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your donkey.” (2:259) Then Allah resurrected the donkey from the bones!

In the year 249-251 B.C. a king ruled over Rome who forced the people toward idol worshiping. A few pious youths rebelled against him and went in hiding in a Cave and prayed, “Our Lord! Grant us mercy from Yourself and help us on to rectitude in our affair.’ “So, We put them to sleep in the Cave for several years.” (18:10-11) “They remained in the Cave for three hundred years and added nine more.”

There was a rich man in the Bani Isra’il whose only heir was his nephew. The nephew was impatient for his uncle’s death to inherit his wealth. After waiting for a long time, he killed his uncle and cried to hide his crime. When the news reached Prophet Musa (a.s.), he communicated with Allah. Allah directed the people to slaughter a cow. There was a long discussion about the cow; its age, color etc. described in the Glorious Quran Surah al-Baqarah. They found the cow and touched one of its body parts to the dead whereupon the dead (rich man) was revived and identified the murderer. (2:67-74)    

Prophet Isa, with permission from Allah, revived the dead; “And I revived the dead by Allah’s leave…” (3:49) and also Allah addressed Prophet Isa as, “…and you would raise the dead, with My leave…” (5:110)

Prophet Musa took along himself seventy people to mount Tur. On reaching the Mount, they insisted to see Allah with their eyes. A lightening struck them all and they were revived on Prophet Musa’s prayer. “And when you said, O Musa! We will not believe you until we see Allah visibly. Thereupon a thunderbolt seized you as you looked on. Then We raised you up after your death so that you might give thanks.” (2:55-56)

One of the groups of Bani Is ‘rail left their homes in fear of some epidemic, but they were killed by Allah. They were revived by the prayer of a prophet Hizqil. “Have you not regarded those who left their homes in thousands, apprehensive of death, whereupon Allah said to them ’Die,’ then He revived them. Indeed, Allah is Gracious to humankind, but most people do not give thanks.” (2:243)  

Source: The Glorious Qur’an

ENORMOUS BENEFITS OF RECITING SURAHS BAQARAH TO SURAHMURSALA-Part One

 

Surah al-Baqarah (2): Tabrasi reported in Maj ’ma al Bayan that the Noble Messenger (s.a.w.a.s.) said that surah al-Baqarah has the distinction and Ayat al-Kursi has the most distinction. Imam Zain al-Abidin (a.s.) said that the Noble Messenger (s.a.w.a.s.) said, “Whoever recites first four Ayahs, Ayat al-Kursi and two Ayahs after Ayat al-Kursi and the last three Ayahs then he will not have any adverse effects in his person nor in his wealth.”

Surah Ali-Imran (3): The Noble Messenger (s.a.w.a.s.) said, “Whoever recites this Surah on Friday then until the sun-set, he will be showered by Mercy of Allah and the angels will beg for his forgiveness.” Imam al-Sadiq (a.s.) said, “If a person faces hardships in earning his livelihood, then he should write and wear it as talisman to increase his sustenance. Also, if anyone recites both Surah al Baqarah and Surah Ali Imran then these Surahs will protect him from the scorching heat on the Day of Judgement.”

Surah al-Nisa (4):  Imam Ali (a.s.) said, “Whoever recites this Surah on every Friday, he will remain safe from the squeezing in the grave (Fishare Qabr) (Tafsir al Burhan)

Surah al-Ma’idah (5): The Noble Messenger (s.a.w.a.s.) said, whoever recites this Surah will get a reward equivalent to ten times the Christians and Jews alive in the world and will be forgiven the same number of sins.”

Surah al-An’aam (6): Imam al-Sadiq (a.s.) said, “People should accord due respect as names of Allah (s.w.t.) appears 70 times in it.” Imam Reza (a.s.) said, “This was revealed accompanied by 70,000 angels. They will ask forgiveness from Allah (s.w.t.) for the person who recites till the Day of Judgement.”

Surah al-A’raaf (7): The Noble Messenger (s.a.w.a.s.) said, “There will be a veil between the reciter and the Iblees and also the reciter will be in the company of Prophet Adam.” Imam Sadiq (a.s.) said, “whoever recites this surah once a month, he will have no fear on the Day of Resurrection and if it is recited on a Friday, the reciter will be exempted from accounting on the Day of Judgement.”

Surah al-An’faal (8): Imam Sadiq (a.s.) said, “Whoever recites this Surah and Surah at-Tawba every month will be protected from being a hypocrite and will be counted among the followers of Imam Ali (a.s.)

Surah at-Tawba (9): It is narrated that 70,000 angels accompanied at the time of revelation. keeping this Surah over one’s head is a safety from thieves and destruction of property by fire.

Surah Yunus (10): Imam Sadiq (a.s.) said, “Whoever recite this surah once in two three months, he will be treated in “Muqarrabeen” on the Day of Reckoning and rewarded by the number of people in prophet Yunus community.”

Surah Hud (11): The Noble Messenger (s.a.w.a.s.) said, “Whoever recites this surah will be rewarded by the number people during my time, ranked as a martyr, and his accounting will be made easy.”

Surah Yusuf (12): The Noble Messenger (s.a.w.a.s.) said, “Whoever recites this surah and teaches his family how to recite it, Allah (s.w.t.) will make his last moments before death easy, remove jealousy from his heart.

Surah Ra’d (13): The Noble Messenger (s.a.w.a.s.) said, “Whoever recites this surah will be made among those who have fulfilled his promise to Allah (s.w.t.) and will be rewarded ten times the sins he had committed. Imam Sadiq (a.s.) said, “whoever recites this surah will enter Jannah without accounting and will be allowed to intercede on behalf of his relatives and friends.”

Surah Ibrahim (14): Imam Sadiq (a.s.) said, “Whoever recites this surah and surah Hijr in a two rak’at prayer on every Friday, he will remain safe from poverty, insanity and sudden calamity.”

Surah Hijr (15): The Noble Messenger (s.a.w.a.s.) said, “Whoever recites this surah will be rewarded equal to the number of Muhajireen and Ansaar.”

Important note: The rewards for reciting any Ayahs should be followed by pondering over them and putting into practice the contents.

Sources: The Glorious Quran-Tafsir-e- Namoona by Ayatullah Nasir Nakarem Shirazi

               Fawaid-e-Qur’an by Allama Sayyid Mustafa Musawi

MANIFESTATIONS OF TONGUE

 

Tongue has been used twenty-five times in the Glorious Qur’an. Allah (s.w.t.) reminds man, “Have We not made for him two eyes, a tongue and two lips…” (90:8,9) Tongue is also a means of comprehension like eyes and ears. Tongue is the key to our thoughts and memory. Imam Ali (a.s.) said, “A man’s personality is hidden beneath his tongue.” It is the architect of man’s personality. The Noble Messenger (s.a.w.a.s.) said, “Speak to be comprehended.”

It is mentioned immediately after the man’s creation; “The All-beneficent has taught the Qur’an. He created man, (and) taught him articulate speech.” (55:1-4). Prophet Yusuf, when he was in the prison, interpreted the king’s dream, was brought out to the king, and spoke about his talents. The king appointed him the finance minister. Prophet Musa when appointed as a prophet prayed, “Remove the hitch from my tongue, (so that) they may understand my discourse.” (20:27,28) He also requested for Prophet Harun saying, “Harun, my brother, he is more eloquent than me in speech, so send him with me as a helper to confirm me, for I fear that they will impugn me.” (28:34) Addressing the Noble Messenger (s.a.w.a.s.) about his prime responsibility, Allah (s.w.t.) says, “Indeed We have made it simple in your language so that you may give good news thereby to the God wary and warn with it a disputatious lot.” (19:97) Prophet Ibrahim also prayed for a truthful tongue, “Confer on me a worthy repute among the posterity.” (26:84). A similar request was made for Prophet Is‘haque and Prophet Yaqoob, “And We bestowed of Our Mercy on them, and assigned unto them a high and true renown.” (19:50) Allah (s.w.t.) determines the variety of languages of the world as a sign as stated, “Among His signs is the creation of the heavens and the earth, and the difference of your languages and the colors. There are indeed signs in that for those who know.” (30:22)

In short, tongue is the only source by which one expresses his faith, prays, and supplicates. When Allah (s.w.t.) wants to talk to His Prophet Musa, the Glorious Qur’an says, “…and to Musa Allah spoke directly…” (4:164). On the same lines, Allah (s.w.t.) addresses Prophet Isa, “…so you would speak to the people in the cradle and in adulthood…” (5:110) The Message of Islam was communicated to the world by the Noble Messenger through his sacred tongue!

The importance of tongue has been stated above but it also entails responsibilities. “Certainly, We have created man and We know to what his soul tempts him, and We are nearer to him than his jugular vein. When the twin recorders record (his deeds), seated on the right hand and the left: he says no word but that there is a ready observer beside him.” (50:16-18). Imam Ali (a.s.) said, “Tongue is like a beast, if left uncontrolled, it would tear apart.” It can be controlled by thinking and weighing the consequences. The Noble Messenger (s.a.w.a.s.) said, “The center of many sins is his tongue.” Calamities and sins committed by tongue are:

Back-biting: “Do not spy or back-bite one another. Will any one of you love to eat the flesh of his dead brother” (49:12)

 False lie: “Indeed those who fabricate lies against Allah (s.w.t.) will not be felicitous.” (16:116)

Hypocrisy: Speaking something which is not in their hearts. “They say with their tongues what is not in their hearts” (48:11) When you were receiving on your tongues, and you were mouthing something of which you have no knowledge” (24:15) Witnessing: It is the responsibility of tongue to testify. “And do not conceal testimony” (2:283)

Ridicule others: “Let not any people ridicule another people.” (49:11)

Lies: There are many Ayahs of Qur’an and traditions of Masoomeen. “Only those fabricate lies who do not believe in the signs of Allah” (16:105)

Scandalmongering: “And do not obey any scandal-monger….” (68:11)

Gossiping: Obscene and vulgar talk. “We used to gossip along with the gossipers.” (74:45)

Slandering: “Woe to every scandal-monger and slanderer.” (104:1)

The Noble Messenger (s.a.w.a.s.) said, “Allah will chastise the tongue and will not chastise any other part of the Body. The faith will not take root in a man’s heart until his tongue is controlled.”

 

Sources: The Glorious Qur’an (Urdu translation) by Ayatullah Nasir Makarim Shirazi

                Fawaid-e-Qur’an by Allama Sayyid Mustafa Musawi, Everlasting Charter of Qur’an by Ayatullah Ja’far Subhani

                               

WHAT IS NAFS -PART ONE

 Although in the English language, no distinction made, and the word soul or spirit is used interchangeably for Rooh and Nafs. In my blog (Zulfiqar5.blogspot.com), I had tried to explain “Rooh” and the various stages of “Nafs.” Please refer my article “The Serene Soul” published on December18, 2015 and August 15, 2017.

Here, I am trying to explain “Nafs” in a novel approach. Allah creates Nafs simultaneously with the body. Nafs is abstract and independent of body. Although, its limitation is body but for sustenance it is independent of body. Matter is dependent of time and Space. Our actions are lost by passage of time, but Allah has established a system that the essence of the action is saved in our Nafs. Any deed or saying is not saved unless it is recorded. When that deed or saying is repeated several times, its influence is retained in our Nafs. It is called Malaka or Malak or angel. When we perform wudhu, then Allah creates angels from the droplets of the water of wudhu. It is mentioned in the traditions that when we recite, “Subhanallahe wal Hamdulillahe wa La Ilaha Illallahu wallahu Akber” then the angels start making houses for us in the Paradise. It is reported that the Commander of the Faithful, Imam Ali (a.s.) used to recite the following supplications at various stages of performing wudu:

When beginning the wudu, He (a.s.) used to say, “I begin in the name of Allah, and only for Allah and all praise belongs to Allah, Who has made water pure and not made water impure.” When washing the hands, He (a.s.) used to say, “I begin in the name of Allah, and only for Allah, O Allah! Place me amongst those who ask for forgiveness and place me amongst those who purify themselves “When rinsing the mouth, He (a.s.) used to say, “O Allah! Enable me to answer on the Day of meeting You and open my tongue for Your Praise.” When rinsing the nose, He (a.s.) used to say, “O Allah! Do not make the fragrance of Paradise forbidden for me and let me be one of those who will smell its scent, its refreshment and its perfume.” When washing the face, He (a.s.) used to say, “O Allah! Brighten my face on the Day (of Judgement), when the faces will be darkened, and do not darken my face on the Day when the faces will be made bright. When washing the right arm, He (a.s.) used to say “O Allah! Place my book of deeds in my right hand and a permanent stay in Paradise on my left and make my reckoning an easy one.” When washing the left arm, He (a.s.) used to say, “O Allah! Do not place my book of deeds in my left hand not behind me, and do not make it hang around my neck. And I seek refuge with You from blazing fire!!” When wiping the head, He (a.s.) used to say, “O Allah! Cover me with Your Mercy, Your Blessings and Your Pardon.” When wiping the feet, He used to say, “O Allah! Keep me firm on the Bridge (to Paradise) on the Day when feet will slip and help me in my efforts to perform acts which will please You. O the Gracious and Mighty.”

Imam Ali (a.s.) said, "When a faithful performs wudu as stated above, Allah will create angels for the drops of wudu who pray for the faithful till the Day of Judgement."

Al-Jahiz was a great writer and poet. In one of his books called Kitab al-Haywan (book of living), he had mentioned two sayings of the Commander of the Faithful Imam Ali (a.s.), “A man who did not know his worth is perished. “Our great scholars like AyatullahMullah Sadra, Ayatullah Mullah Hadi Sabzwari, Ayatullah Baqir Damad and Ayatullah Muhammad Husayn Tabatabai had performed exemplary work on “Nafs”

The Nafs of Muhammad and Ale Muhammad was so high that Allah called them His Nafs. Like in Surah Ash-Shams where swears eight times specially in Ayah 7, “Wa Nafsin wa Ma Sawwaha”. Allah (s.w.t.) is proud of His creation of the Noble Messenger (s.a.w.a.s.). Of course, He was not proud for the creation of sinful creatures like us.

Surah al-Fath Ayah 10, “Indeed those who swear allegiance to you, they swear allegiance only to Allah: the hand of Allah is above their hands.” Here Allah (s.w.t.) did not use the word showing similitude saying those who swear allegiance to His Prophet was as if they are swearing allegiance to Allah! This shows the height of the nearness of the Noble Messenger (s.a.w.a.s.) Similarly, Imam Ali (a.s.) was the Nafs of the Noble Messenger (s.a.w.a.s.)  as proclaimed in the famous Ayah of Mubahela, Surah Ale Imran Ayah 61, “Should anyone argue with you concerning him (Prophet Isa), after the knowledge has come to you, say, ‘Come! Let us call our sons and your sons, our women and your women, our souls, and your souls (Anfasuna wa Anfusakum) then let us pray earnestly and call down Allah’s curse upon the liars.”

Sources: The Glorious Qur’an, WIKIPEDIA, Ayatullah Aqeel al-Gharavi speech on “Marefat-e-Nafs,” Duas.org, al-Kafi 3/70

NEARNESS TO ALLAH (QURBATAN ILLALLAH)

 

Qurb means nearness of one thing to another in time and space. Another common usage of the word “Qurb” means the center of attention of someone or to hold a special place near them. In the physical world, when we say that A is near B, but both should be material. In case of Allah (s.w.t.), He has no material body, and He is unlimited, and we cannot point out towards Him.

Allah (s.w.t.) says in Holy Qur’an: “…. I certainly am near; I answer the prayers of those who pray.” (2:186). “We are closer to him than you, but you cannot see.” (56:85). “We swear that We have created the human being and We know what his soul whispers to him. We are closer to him than even his jugular vein.” (50:16) “Believers, listen to Allah and the Messengers when they call you to that which gives you life. Know that Allah is between a man and his heart….” (8:24)

This journey of nearness takes place in the man himself by traveling from material intellect to active intellect, he communicates with the Names and Attributes of Allah (s.w.t.). The depth and faculties of his existence are strengthened, and he becomes one of Allah (s.w.t.)’s great signs and manifestations. This spiritual state can be called “nearness to Allah (s.w.t.). Let me explain material and active intellect.

Material Intellect: Is a potential state of understanding. This is the basic intellect.

Active Intellect: It understands concepts and judgments needing speculative reasoning through self-evident concepts and judgments.

Allah (s.w.t.) is Merciful and loves His creatures, there is no one who loves the human beings more and cares for his needs than his Creator. One day, the Holy Prophet (s.a.w.a.s.) was walking with his companions when he saw a mother bird with her babies in the nest. She was feeding her babies with utmost tenderness. The companions were awe-stricken. The Holy Prophet (s.a.w.a.s.) said: “Let me inform you that Allah (s.w.t.) loves His human beings 70 times more than this mother bird.” Allah’s blessings are countless. In His infinite Mercy, Allah (s.w.t.) has promised to multiply the rewards of good deeds by 10 times, while the punishment of a sin will only be one time. He has ordered his angels to record a good deed as soon as the intention is made, while a sin is recorded only after it is committed. A sin can be erased through seeking forgiveness. When someone loves us, we are naturally drawn to him and would like to be closer to him. Knowing that one is loved brings peace and joy to the human heart. What more could the human being asked for than to be loved by the Supreme Power of the universe.” Imam Ali (a.s.) said: “Allah (s.w.t.) is more Merciful on you than you are to yourselves.”

Man has always been in pursuit of happiness for which he tries everything. There is a difference between pleasure and happiness. Pleasure relates to the body while happiness is related to heart. Happiness could be achieved by serving the servants of Allah (s.w.t.). So, the true happiness is achieved from faith and love for the Creator. Allah says in Holy Qur’an: “Surely, by the remembrance of Allah are hearts set at rest.” (13:28)

Hence, a Muslim should strive to achieve nearness by performing virtuous deeds and be obedient to Him. This is also confirmed by Imam Baqir (a.s.). It has been related that prayer and zakaat are the means of nearness to Allah.

When this nearness is achieved, man becomes Allah (s.w.t.)’s friend and Allah (s.w.t.) becomes man’s friend. Holy Qur’an says: “(Muhammad), tell them, “If you love Allah, follow me. Allah (s.w.t.) will love you and forgive your sins. Allah is All-forgiving and All-merciful” (3:31).

To get the best results, the prayer and zakaat must be performed sincerely and with proper intentions.

Imam Jaffer al-Sadiq (a.s.) said: “Allah (s.w.t.) revealed to Prophet Dawud saying ‘O Dawud, just a humble people are the nearest people to Allah, the proud ones are the farthest away from Allah’.”

Humility and good morals or kindness are secondary acts in obtaining nearness to Allah (s.w.t.) whereas the primary principle remains understanding and the worship of Allah (s.w.t.). The Noble Prophet (s.a.w.a.s.) said: “O Abu Dharr, worship Allah as if you see Him, for if you do not see him, He sees you.”

In reply to a question, Ayatullah Bahjat said: “If the seeker is truthful, abandoning sins suffices for one’s lifetime even if it is a thousand years. You must act upon what you learn and be persistent on it. Obey Allah, His Messenger, and the Imams as well as abandoning sins, in belief and in action.”

Aayatullah Muhsin Qara’ati defines nearness to Allah as: “Exaltation of the spirit through the ladder of existence whose consequence is the acquisition of influence in the creation. That is proximity to the Fountainhead of Creation and finding Him in one’s heart.”

As per Tradition in Bihar-ul-Anwar: “Man can always get nearer to Allah (s.w.t.) through recommended prayers”

Intention is very important. Let us examine the following Ayaats of the Holy Qur’an:

“Fight for the cause of Allah, those who fight you, but do not transgress, for Allah does not love transgressors.” (2:190). “There are those among people who give their lives to seek Allah’s pleasure. Allah is Affectionate to His servants.” (2:207) “We only feed you for the sake of Allah and we do not want any reward or thanks from you.” (76:9)

The phrases in bold letters are an indication of how much importance Allah attaches to the intention for nearness to Him. Bilal-e-Habashi, the “Muezzin” (caller of prayers) of the Holy Prophet (s.a.w.a.s.) had a defect in pronunciation. He would call “sheen” as “seen”. People criticized him, but the Prophet (s.a.w.a.s.) said: “The ‘seen’ of Bilal is ‘sheen’ for Allah.” Although outwardly his work was defective, since he had motive for nearness and good intentions, hence he got the status and reward.

To attain nearness to Allah (s.w.t.), any act must be done for the sake of Allah (s.w.t.) regardless of its resultant joy or pain.

The servant of Allah is nearest to Him during prostration. If one weeps in prostration, it is even better.

The Commander of the Faithful, Imam Ali (a.s.) says in Sermon 108 of Nahjul Balagha: “The best means by which the seekers of nearness to Allah, The Glorified, The Exalted, seek nearness, is belief in Him, and His Prophet, fighting in His cause, for it is the high pinnacle of Islam, and to believe in Kalimatul Ikhlas (the expression of Divine Purification) for it is just nature and the establishment of prayer for it is (the basis of) community, payment of zakaat (Islamic tax) for it is a compulsory obligation, fasting for the month of Ramazaan for it is the shield against chastisements, the performance of Hajj of the House of Allah (s.w.t.) and its Umrah (other than annual visit) for these two acts banish poverty and wash away sins, regard for kinship for it increases wealth and length of life, to giving alms secretly for it covers shortcomings, giving alms openly for it protects against a bad death and extending benefits (to people) for it saves from position of disgrace.”

To seek nearness to Allah (s.w.t.), we should: Recite and understand the Holy Qur’an and practice its commands.

1. Remember Allah (s.w.t.) through supplications and prayers.
2. Seek His forgiveness for our sins.

(Revised the original publication of March 12, 2013)