Al Muntazar » Lesson No 04

Importance of Fitrat in Tawheed

admin — Thu, 01 Jan 2004 00:00:00 +0000

This being a lengthy discussion, we have segregated it in various parts. In this part, we shall deliberate on the divine nature (fitrat) on which man has been created by Allah.

‘Then turn your face towards religion, being upright. The nature made by Allah in which He has created mankind; there is no alteration in Allah’s creation; that is the strong religion, but most people do not know’

(Rum : 30)

According to Arabic literature, the word ‘Fitrat’ is on the same scale as ‘Khilqat’, both signifying the same meaning. It is that innate part of man’s consciousness that is aroused involuntarily without any training and instruction. This awareness is an inseparable and indestructible part of man’s existence. It has been ingrained in him throughout the ages, without exception. This consciousness is referred to as ‘Fitrat’. The biggest evidence of the intrinsic nature of this ‘Fitrat’ is the fact that it is found in all humans. For instance, a mother’s affection for her child, is an innate and peculiar aspect of her personality, a similitude of which is not evident in the personality of a teacher, friend or well-wisher. This sentiment of motherhood is inherent in all mothers regardless of their age, country, caste, race and social and political disposition. Of course, this affection may be more acute in some than others. However, there is no denying the basic sentiment.

To verify the above premise, we have to only ask an individual, regardless of his country, caste and race, ‘What is the purpose of creation? Have we come here to lead an eternal existence? Is your creation independent and autonomous, without any regulation?’ If man refers to his innate nature ‘Fitrat’, then he will definitely perceive some kind of a regulatory and pervasive force and will not find his creation distinct and independent.

This realisation can be classified under two heads;

True realisation with real satisfaction

True realisation with deceptive satisfaction

We shall explain this with an illustration. An infant is hungry. This hunger is true realisation. When this hunger is satiated with mother’s milk, then this gratification is real. But when he draws on a rubber nipple to satisfy his hunger, the gratification is faked and not real, although his feeling of hunger can not be denied. Similarly this awareness and feeling of realisation is real even in man. But to what is it associated and related? Is it related to Allah’s Power or to the strength of nature, i.e. an non-comprehending and non-understanding matter? But as you are aware that nature itself is attached to numerous conditions, hence it becomes necessary that nature itself should be related to some extraordinary power which unlike us is independent and needless of any other power and strength.

The Prophets (a.s.) also endeavoured to achieve this objective. They tried to inculcate a feeling of wakefulness in man through this very realisation. They attempted to make man refer to his innate nature so as to understand the existence of Allah. This is because subjugation and worship of Allah is a real gratification of man’s realisation. This regulates man’s efforts, affection and worship in a constructive manner thereby protecting him from deviation and falsehood.

Even the Prophet (s.a.w.s.), with his simple and facile mode of propagation, invited man to refer to his own inherent nature ‘Fitrat’, so as to lead him towards Allah’s recognition. He never employed philosophical and intellectual arguments to convince the simple Muslims of Allah’s existence. The Holy Quran proclaims Allah’s existence as most brilliant and irrefutable. For instance, in one verse it declares,

"Allah is the light of the heavens and the earth".

(Surah Nur)

This is the mode of description employed by the Majestic Quran to assert Allah’s glory. Indeed light in its brilliance, is not only discernible and self-evident, but is also apparent to the beholders. Another illustration will make this point more fathomable. Take a lamp in your house. You see the light emitting from the lamp and with it the other objects in your house viz., table, chair, walls, doors, etc. These objects are only evident due to the light shed by the lamp, for without it they would not be visible. Here, we do not need any evidence to substantiate the existence of the lamp itself. The light thrown by the lamp on the objects is in itself a declaration of some beacon, for the light has to necessarily emanate from a source. (NOTE : Here we only seek to draw parallels between the lamp and Allah. By no means do we maintain that Allah is akin to the light emitted by a lamp. For the light of a beacon is from the material world, while Allah is above all material things.). As in the illustration of the lamp, we witness Allah’s splendour in His creation. Allah has introduced Himself in man’s nature through His numerous creations, which bear eloquent testimony to His Omnipotence. Let us substitute the lamp in the above illustration with the sun. The sun emits light that allows us to see all visible objects. Each visible object, no matter how insignificant, is created by Allah and testifies to His creation. In fact, Allah has familiarised Himself through His creation. Allah’s creations abound in this earth and reiterate His brilliance and glory.

Yet man denies Allah because He can not be seen. Some men when they witnessed Allah’s creations, were so enchanted by it, that they took these creations as their gods. Of course, they were sadly mistaken in their judgment and turned polytheists (mushrikeen). It must be noted that Allah’s creation simply points to Allah’s existence, and the creation itself must not be worshipped as a deity. To do so would be a grave sin, dragging man in the realm of polytheism and apostasy.

This in fact was the mode of introduction adopted by the Prophet (s.a.w.s.). If one recites the Quran from start to finish, he shall find it replete with only allusions and references towards Allah’s existence. Besides, Allah Himself tries to make man aware of His existence through reminders and admonitions, but man in his slumber does not take heed. We are guilty of turning away from Allah’s reminders. He has constantly hinted at His creation, but we have shut our consciousness and ourselves from Allah’s prompting and inspiration. Surely if we allow for some serious introspection, we shall be able to acknowledge Allah’s magnificence and majesty.

PRACTICAL APPLICATION

We now introduce some practical aspects of this belief because knowledge that is restricted to theory alone, is of no use. This practical application is uncomplicated. Man has to only refer to himself, and reflect on the various reminders that he has been given. Man has to shake himself out of his slumber and pay attention to the signs that have been revealed. This deliberation is elementary and does not involve any logical or philosophical reflection. This is so that the scholar and the commonality alike, can deliberate on the signs. Readers are requested to read the following paragraphs carefully.

Throughout this discussion, they must keep on referring to themselves and remain heedful and cognizant.
We now proceed with our set of questions. First, did you nourish or was brought-up by yourself or were nurtured by someone else? (This being our first practical application lesson, we shall try to explain the question in detail, so as to facilitate comprehension.)

It is indeed remarkable how man passes through a range of emotions and turbulence. At times he is furious, while at other times he is thrilled. At times he feels ever so sure and confident of himself, while at times he is afflicted with bouts of self-doubt and skepticism. There are times when he feels feeble and defenseless, while at other times he feels powerful and dominant. These diverse emotions cause a lot of tumult in our lives. Now reflect on your state of being and judge for yourselves whether you have regulated your own lives and whether you are responsible for all these wide-ranging emotions discussed above or whether your life is controlled by ‘someone else’ while you are helpless. Have you transformed your grief to joy and your anger to calmness, or were these changes observed in your being without any contribution from your side? If man deliberates on these questions, the realisation of helplessness and dependence will dawn upon him. He will comprehend the existence of SOME FORCE OR BEING who regulates his life, while he is powerless in front of IT. He will discern the presence of some regulator who governs his life. Take the case of sleep itself. On an average man sleeps eight hours a day. In his state of slumber, he sometimes experiences dreams. Now is he in control of these dreams? Has he ventured out in this world (of dreams) with his free will, or has been taken in this world while he was powerless? Then in these dreams he sees himself, being manhandled by someone or enjoying a sumptuous meal. While he is still engaged in his reverie, he wakes up all of a sudden and that spell is broken. Again we are confronted with the same question. Did we terminate our dream willingly or someone else brought an end to our dream? This BEING that has been governing our lives is none other than ALLAH.

Our innate nature (fitrat) leads us to this realisation and we discover Allah. This is the very ‘fitrat’ that has made you comprehend this discussion, making you perceive the existence of Allah. Allah, purified be He, is always introducing Himself to man. To this end, He exercises various methods like making man undergo a myriad of emotions (as discussed earlier), turning day into night, with the rotation/revolution of the earth and making man undergo his life cycle from birth to adolescence to youth to adulthood to old age and finally to death. Allah engages a range of various other modes to cause turbulence and perturbation in man’s life. All these elaborate measures are only so, so that man would discern His presence and find His existence. Allah in His mercy has not abandoned man, but has always pursued him with His reminders. On the other hand, man has always turned away from Allah’s signs, and squandered them. Before it is too late, we must wake up from this reverie, and yield to some much needed introspection and reflect on Allah’s reminders.

In this regard, some verses from Imam Husain (a.s.)’s Doa-e- Arafah are noteworthy. These verses are rich in content insofar far as Allah’s existence from the aspect of ‘fitrat’ is concerned. They acquaint man with the way to beseech the Almighty, and achieve His proximity.

"O Allah! Your existence was never concealed, so where is the question of any proof to attest your existence? Is your creation more apparent than You, that we should use it to understand You? No ! Never ! Your existence supersedes everything else in its brilliance. Your Being challenges the rest with its glory ! Indeed You are not shrouded, that we may seek some medium to discover You!"

Therefore if man refers to his self, probes his consciousness, and reflects on his helplessness and infirmity, he will arrive at the inescapable conclusion that there is a SUPREME BEING who has created this world, and everything in it. He has powers that are boundless, so much so that He regulates our lives with complete ease, while He himself is above all forms of regulation. He has no need for a body and, is in fact completely autonomous and independent. He has no need for anything from his creation, while his creation needs him. This SUPREME BEING is Allah, Who deserves our worship and is worthy of our veneration.

So far, we have learnt, the fundamental concepts of ‘Tauheed’ and refuted the claims of the materialists. We have then discussed at length how Allah can be realised with some introspection and probing. We shall now seek to explain Allah’s existence through illustrations from this world and the system that is prevalent in it. The perfect order that exists is indeed striking, highlighting two things in particular;

This order and system is evident even in the smallest recesses and niches of this world and,

This system that is so impeccable in its operation testifies to the perfection and supremacy of its Creator.

THE ATOM
Today, the structure of the atom is a topic of heated discussion among the physicists. Indeed, this atom is intricate and fascinating, alluding to some very fundamental concepts of ‘Tauheed’. Its intricate structure proclaims the Perfection of Allah. It is so minute that the naked eye fails to perceive it. Not even the microscope can help man observe this atom. Man can not see this atom, yet knows its characteristics. Similarly, Allah cannot be ‘seen’, yet His brilliance and excellence is never hidden. (Please bear in mind that we are striking parallels only for easier understanding. Otherwise, nothing can be or is similar to Allah.)

Although the atom was never observed, it was explained by physicists, based on some premises, which were then tested in the laboratory. These premises led to the discovery of the atom. An atom, despite its minuteness is indeed enigmatic and perplexing. A single droplet of water has more atoms than all the creatures on this earth. As we are all aware, the earth, skies, water, etc. all comprise of an intricate framework of atoms. None can estimate the number of atoms on this earth alone. Then try to conceive the number of atoms on the other planets of the solar system. No individual or machine can correctly gauge the total aggregate of atoms in the universe.

Undoubtedly, assessing the number of atoms is an impossible task. When encountered with such realities, man is completely flummoxed and baffled. His powers of perception and discernment desert him and the magnitude of the problem confound him. Try as he might, he can not answer the question. He is then forced to leave the matter to the Creator. As the Holy Quran declares

‘He is Fastest in taking account.’

(Anam : 62)

The atom despite its insignificant size and miniscule nature is the basic component of all things physical. The atom itself is comprised of three elements viz., electron, neutron and proton. At the heart of the atom is its nucleus which comprises of two components – the proton which carries a positive charge and the neutron that carries a neutral charge. Revolving around this nucleus at extraordinary speed is the electron, which carries a negative charge. The electron’s speed is termed extraordinary because it is like that of no other manmade vehicle, be it a plane or a rocket. Amazingly, the electron revolves at a speed of three thousand kilometers per second. This is the speed of the Hydrogen atom, which can be described as modest when compared to the Uranium atom. For the speed of Uranium atom is even more incredible – an unbelievable two lakh one thousand one hundred and sixty-four (2,01,164) kilometers per second. Indeed, it is strange, how the most minute constituent of this earth can revolve at such an express pace. Also, the inside of the atom is not cramped, but is very spacious. There is a wide empty space between the nucleus of the atom and the electron. So much so that, if you assume the nucleus to be equal to a one meter wide ray of light, the electron revolves around the nucleus at a distance of one kilometer. Roleo, the distinguished physicist, claims that if the atoms within a man’s body are engineered, so that the empty spaces between the nucleus and electron are sucked up, man will be transformed to such a diminutive size, that it may not be possible to see him even with microscope. However his weight shall be the same as a normal human.

The atom is structured with surgical precision. Each constituent of the atom is allocated a spot and it never deviates from there. The electrons revolve round the nucleus treading a defined path and never collide.

There is complete order in this universe, which is evident in its most elementary component, the atom. Allah has arranged these atoms in a most organised manner as we have seen above. Disguised in this atom is tremendous energy that man has often abused to serve his selfish interests. The most disturbing display of such abuse was on exhibit during the Second World War in 1945, when the United States bombarded two Japanese towns with atomic bombs, one on Hiroshima and the second, after three days, on Nagasaki. These ordinary atom bombs wreaked such havoc that soldiers, civilians, children, aged, young, men and women were killed within seconds. Although those bombs were very ordinary and small because at that time, the atomic technology was in its infancy and thus very limited. But today, hydrogen bombs have been manufactured whose power of destruction is two thousand times more than the atomic bombs. And as everyone is aware, the nuclear bombs capability is much more than the hydrogen bomb.

Brothers and Sisters ! We intend to draw some conclusion from this chapter. As stated earlier, every material thing is made from atoms. These particles are extremely minute and its components have also been discovered. We also observed that these components are busy in their works with utmost order and regulation. If this order is disrupted even for a moment, this entire universe will explode like a bomb. Thus, in this extremely small particle, one can witness the order and regulation of the elements, precise law and objective. As per the argument of regulation, any thing which bears such perfect regulation and system, its creator is bound to be an extremely knowledgeable and wise being.

Of course, it should be borne in mind, that this order and system is by no means restricted to the atom alone. Regulation and harmony is also evident in man’s body, the sequence of days and nights, the seas and oceans, the solar system, etc. All these proclaim the existence of a REGULATOR, for surely regulation of this magnitude can not be incidental. After having determined the existence of a Creator, we must necessarily acknowledge him and submit to Him. For surely He is worthy of Divinity, and our glorification and veneration. That is why the first declaration of the Prophet (s.a.w.s.) was,

‘(All of you) Say, there is no god except Allah, so that you may succeed.’

OUR BODY: THE PROTOTYPE OF A REFINERY

Having discussed the harmony prevalent in the atom, we now turn to the system that is manifested in the human body.
The human body comprises of a billion cells. These cells are of different shapes and sizes and envelop a range of fluids, proteins, enzymes, acids, etc. The chemical reactions that transpire within our bodies are indeed bizarre. In fact, this is such a protracted discussion that we can never satisfactorily discuss all the discoveries and inventions made by man till date. Hence we confine our deliberation to the intricacies of the parts of human body and other related facts.
Man as we know has numerous organs. A large number of biological systems are functioning daily within and without these organs to keep man alive. First we would like to highlight that system of our bodies that is in fact the prototype of a refinery. (However, it is imperative that one always keeps in focus the concept of Tauheed, while deliberating on this topic.)

Let us begin with man’s lungs. The impure blood (of our body) is continuously transferred to the lungs from the heart. There it undergoes a refining and cleansing process, whereby all impurities are isolated from the blood. This clean blood is then re-transferred to the heart. This seemingly simple process transpires every night and day with clinical precision. A break in this process is fatal, leading to certain death.

Lungs in men weigh one thousand two hundred (1,200) grams, and in women, nine hundred (900) grams, on an average. They are divided into two compartments. The lungs resemble an expansive room, with a large number of cavities. Separating these cavities are fine veil-like filaments. The length of these filaments runs into tens of square meters. Despite being tens of square meters in length, its volume and thickness can hardly be seen.

Our lungs are always in motion. They contract and expand every three seconds. This expansion-contraction routine ensures a requisite supply of oxygen and air to the polluted blood, thereby refining it. This pure blood is then transferred to the heart, and the latter in turn supplies the blood even to the most obscure recesses of our bodies. This process, like the other motions of the universe, is not in vain. It follows a definite pattern that suggests some regulatory force governing its motion. Its clinical precision has not evolved on its own but is controlled by a Divine Authority.

Another astonishing feature of our lungs is the fact that in a day our lungs expand and contract thirty thousand times. However this repeated expansion/contraction routine (of our lungs) does not hinder our breathing process at all. This is the most wondrous aspect of our lungs. It only further testifies to the existence of the Creator and the meticulousness with which He has created man. As the Holy Quran proclaims,

(Jaathiyah : 4)

Every manufacturing process necessitates some basic ingredient or raw materials and man’s body is no exception. The human body also needs its two most basic raw materials for survival viz., air and blood. The air exists in every nook and corner of this earth. The Creator has prepared this ingredient in such abundance that man does not have to go hunting for air, for it is pervasive. Biologists reveal that man on an average needs eleven cubic meters of air, which works out to fourteen kilograms. Indeed it is thought provoking how forbidding man’s life would have been, if he had to purchase this crucial ingredient from the market like he purchases milk, vegetables, mutton and groceries. Even more difficult would have been a scenario wherein the air was rationed by the rulers and government. The second critical ingredient of the body is blood, which flows in our veins. Blood comprises of cells. Even these cells are diverse, and every hour they emanate, in millions, from our bone marrow. The decayed and putrid cells of the body are replaced by this fresh supply of cells. This sequence of supplanting continues in perfect harmony causing no pain or bother.

Lying between the valley created by the lungs, is a small fist sized ‘motor’ that runs the human body with amazing efficiency and consistency. This small ‘motor’ better known as the heart, ensures continuous supply of fresh blood to billions of cells every second. On an average, the human heart beats seventy times every minute; which works out to more than a lakh times a day. Based on our age, each one of us can calculate the number of times our heart has beaten. That figure is bound to be staggering. A skip, even for a few seconds in this heartbeat routine, can result in death.

Another interesting feature of the heart is its mode of distributing blood to various parts of the body. The heart employs an intricate framework of veins to supply blood to every obscure part of the body. These veins that measure up to tens of meters, are akin to pipelines, and know exactly how much blood is required by each constituent of the body and regulates the supply accordingly.

The Holy Quran proclaims,

"How do you disbelieve in Allah while you were dead, then He gave you life?"

(Baqarah : 38)

Our body functions like a well-oiled machine. In fact our body is the prototype of a large factory, with a large number of plants and machines. The lungs, cells, heart, etc. perform their task with amazing alacrity and efficiency. Even other bodily functions, like man’s digestive system, invoke wonder for their complexity and elaboration. All these systems go about their functions in a workman like manner and regularity without any formal training and instruction. Indeed, all these intricate bodily systems underscore the existence of a Creator Who has designed these systems and instructed them. Even the Holy Quran highlights this when it says, ‘How do you deny Allah, when He has given you life, while you were bereft of it in the beginning?’

These amazing features of the body, only compel us to reflect upon the qualities of the Creator, the precision with which He has created an infinite number of humans as well as animals. He is to man more loving than his own mother. Indeed His perfection and supremacy are without parallel. Then we should try to gain proximity to our Creator. We must make it the sole objective of our lives to attain His satisfaction. We must endeavour to recognise this Supreme Being, who is more apparent than the blazing sun.

Stories of the Pious: Hazrat Ibrahim (as) (contd..)

admin — Thu, 01 Jan 2004 00:00:00 +0000

Then the tribe of Jirham came to that site, where the water was discovered. Janabe Haajerah got some much-needed support and she spent her remaining days there, in comfort. Thus Hazrat Ibrahim’s invocation to Allah, regarding Janabe Haajerah and Hazrat Ismail (a.s.), was accepted. Hazrat Ibrahim (a.s.) had beseeched Allah thus,

‘O my Lord ! I leave my wife and child near Your blessed house (i.e. Ka’aba) without any food and water, so that they may establish prayer (salaat). Incline the people favourably towards them and sustain them with fruits. Hopefully you shall find them to be grateful in their disposition.’

Hazrat Ibrahim (a.s.) used to frequent them in the desert. Soon Hazrat Ismail (a.s.) grew to become a youth. Then one day Hazrat Ibrahim (a.s.) saw a dream wherein he saw Allah commanding him to sacrifice his own son. Hazrat Ibrahim (a.s.) was sure that this was from the dictates of the Almighty. In order to do Allah’s bidding, he went to his son, Hazrat Ismail (a.s.) and explained to him his predicament. Hazrat Ismail (a.s.) was steeped in faith and certainty, just like his father.

He replied promptly,
‘Father, act in accordance with the divine decree. Allah willing, you shall find me among the patient ones.’

And then unfolded the episode that is acclaimed as ‘The Great Sacrifice’. To commemorate this sacrifice we observe ‘Eidul Qurban’.

HAZRAT ISMAIL (A.S.) MARRIED A LADY FROM THE TRIBE OF JIRHAM

Once when Hazrat Ibrahim (a.s.) came to see his son, he did not find him, but he saw a lady in the house. This displeased him intensely and he left a simple message with the lady for his son thus, ‘When Ismail returns tell him to replace the threshold of his house.’ When Hazrat Ismail (a.s.) returned and received the message, he perceived the underlying implication of his father’s communication. Immediately he divorced that woman and married another lady. The latter begot him plenty of children.

Once Hazrat Ibrahim (a.s.) came to Hazrat Ismail (a.s.) and said, ‘I have been commanded by Allah to establish the foundation of His house (Ka’aba) in this desert. Hazrat Ismail willingly (a.s.) assisted his father in this task and arranged for the necessary implements. Father and son began their work in earnest and implored Allah,

"Our Lord ! Accept from us, surely You are the Hearing, the Knowing; Our Lord ! and make us both submissive to You and (raise) from our offspring a nation submitting to You, and show us our ways of devotion and turn to us (mercifully), surely You are the Oft-turning, the Merciful."

(Baqarah: 127,128)

Hazrat Ismail (a.s.) procured the stones and bricks, Hazrat Ibrahim (a.s.) arranged them, and soon a wall was constructed. Then Jibraeel (a.s.) descended and pointed to them the location of the ‘Black Stone’ (Hajare Aswad). They dug out the stone from under the earth and put it in its place. This stone is affixed even today in its place. They built two doors, one facing the east, and the other facing the west. After completing the construction, they performed the Hajj rites. Then Hazrat Ibrahim (a.s.) raised his hands towards the sky and prayed,
‘O Lord ! Make this land safe and secure for its inhabitants, and sustain them with fruits.’

HAZRAT IS-HAAQ (A.S.)

We have discussed at length the incidents relating to Hazrat Ismail (a.s.). We shall now deliberate upon the incidents relating to his younger brother, Hazrat Is-haaq (a.s.).

HAZRAT IS-HAAQ’S BACKGROUND

Hazrat Is-haaq (a.s.) was the son of Hazrat Ibrahim (a.s.), brother of Hazrat Ismail (a.s.) and father of Hazrat Yaqoob (a.s.). As explained in the previous chapter, Janabe Saarah was the mother of Hazrat Is-haaq (a.s.), while Janabe Haajerah was the mother of Hazrat Ismail (a.s.). Janabe Saarah was Hazrat Ibrahim’s first cousin, his maternal aunt’s daughter.

HAZRAT IS-HAAQ’S BIRTH

The Quran gives glad tidings of Hazrat Is-haaq’s birth in three distinct places viz., chapters of Hud, Hijr and Zaariyat. A pointer to this auspicious birth is also made in the chapter of Ankaboot. On all these occasions, the glad tidings were conveyed by the angels in relation to the impending chastisement awaiting the nation of Hazrat Lut (a.s.). The chapter of Hud (verses 67-73), very explicitly announces the birth of Hazrat Is-haaq (a.s.) thus;

"And his wife (Janabe Saarah) was standing, so she laughed, then We gave her the good news of Is-haaq and after Is-haaq of a (grandson) Yaqub. She said: O wonder, shall I bear a son when I am extremely old woman and this my husband a very old man? Most surely this is a wonderful thing. They said, ‘Do you wonder at Allah’s bidding? The mercy of Allah and His blessings are on you, O people of the House, surely He is Praised, Glorious."

Traditions place Janabe Saarah’s age in the region of ninety-two to ninety-six years. Hazrat Ibrahim (a.s.) was hundred years old or a little more.

After the good tidings from the angels, Janabe Saarah gave birth to Hazrat Is-haaq (a.s.). This event occurred in Syria. The infant grew into a youth and became a source of relief and comfort for his aged parents.

Indeed it is strange and not a little unfortunate, that despite such faith inspiring incidents, Muslims in their time of distress turn to others for assistance, spurning the Ahle Bayt (a.s.). How can the others be of any succour to us, while they themselves seek relief and alleviation from other than Allah and His Prophet and his Ahlul Bayt???

One feels old age and feebleness will impede procreation and this causes a lot of anguish and disillusionment in the individual. But history is replete with incidents wherein Allah has manifested His awesome power and majesty by placing infants even in barren wombs.

HAZRAT IS-HAAQ’S MARRIAGE

The Holy Quran and traditions of the infallibles (a.s.) have not delved in detail on Hazrat Is-haaq’s marital life. On the other hand, certain historians like Tabari and Ibne Athir, as well as well as the Old Testament, have spoken of it in a most demeaning manner, unbecoming of a Prophet. Which is why we desist from writing on Hazrat Is-haaq’s marital life, and only state those facts wherein the historians have attained a certain degree of unanimity and have given the status of Prophethood its due respect.

When Hazrat Ibrahim (a.s.) had grown very old, he requested the custodian of his family, La’azar to get Hazrat Is-haaq (a.s.) married to a girl from his family. In this regard, Hazrat Ibrahim (a.s.) insisted that Hazrat Is-haaq (a.s.) should not be married to any girl from the people of Kin’aan (what is today’s Palestine).
La’azar acted as per Hazrat Ibrahim’s (a.s.) wishes. Hazrat Is-haaq (a.s.) got married to a lady called ‘Rifqah’, the daughter of Betoeel b. Nahur. Later this lady gave birth to twins viz., Yaqoob (a.s.) and Ais.
(Qasase Quran, vol. 1, p. 196, by Sayyed Hashim Rasooli)

Ais, in his youth, migrated to his uncle Hazrat Ismail’s land, and married his daughter, ‘Bastah’. Yaqoob (a.s.) on the other hand, married ‘Liya’. Hazrat Yaqoob’s union with Liya, resulted in seven sons. After Liya’s demise, Yaqoob (a.s.) married her sister, ‘Raahil’. This marriage resulted in two sons, Yusuf and Benyamin (peace be upon both).

IMAM BAQIR’S (A.S.) NARRATION

Janabe Saarah’s chuckle at being informed on the birth of a child was one of surprise and amazement. For her entire life, she was barren and had lost all hopes of an offspring, and now when she and her husband had both approached the twilight of their lives, they were informed of a son.
(Ibid., p. 195,)

HAZRAT IS-HAAQ’S AGE AND PLACE OF BURIAL

Hazrat Is-haaq (a.s.) lived for approximately 160-180 years. He was buried at ‘Hebron’ (now Khalilur Rahman). His mother, Janabe Saarah is also buried there, who died at the age of 127. Hazrat Is-haaq (a.s.) was younger than Hazrat Ismail (a.s.) by five years.

Successive transmission of traditions about Imam Mahdi (as)

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We have already discussed in the preceding chapter that a section of the Ahle Sunnah scholars have deemed as authentic the traditions relating to Mahdi. Alternatively they have brought the chain of narration of such traditions in their books without casting any aspersion on their reliability. A large number of prominent Ahle Sunnah scholars have chronicled these traditions in their works, viz. Ibne Hajar Haithami in his ‘As-Sawaiqul Muhriqah’, Shablanji in ‘Noorul Absaar’, Ibne Sabbaagh Maliki in ‘Fusoolul Muhimmah’, Muhammad Subbaan in ‘As’aafur Raaghibeen’, Shaafaee in ‘al-Bayaan’,
Shaykh Mansoor Ali in ‘Ghaayatul Maamool’, Sowaidi in ‘Sabaaek al-Zahab’, etc. Therefore, this continuity which is lacking in some traditions on this topic, is adequately compensated for. Asqalaani writes,

"A chain of narration that has been successively transmitted carries on it a stamp of authenticity, leaving no scope for refutation.’

(Nuzhatul Manzar, p. 12,
by Ahmad b. Hajare Asqalani, Karachi edition)

The distinguished Imam of the Ahle Sunnah, Shaafaee has written,

‘A large number of traditions relating to Mahdi have been transmitted and their transmission being successive, such traditions can be deemed reliable. Some of these traditions are correct (sahih), while some others are weak (zaeef). However such traditions have been transmitted and compiled by a large number of individuals, and moreover, they are in harmony with other traditions of a similar nature. This fact lends credibility to such traditions and the latter can be relied upon.’

(Al Futuhatul Islamiyyah, vol. 2, p. 250)

In other words, great and illustrious companions of the Prophet (s.a.w.s.) have narrated the traditions relating to Mahdi, viz. Ali b. Abi Talib (a.s.), Abdur Rahman b. Auf, Abu Saeed Khudri, Qais b. Jabir, Ibne Abbas, Jabir b. Abdullah Ansari, Ibne Masood, Abu Hurairah, Saubaan, Salmaan Farsi, Abu Amamah Huzaifa, Anas b. Malik, Umme Salmah, etc. The traditions narrated by the above mentioned companions have been compiled by the most distinguished of Ahle Sunnah traditionalists in their books, viz. Abu Dawood, Ahmad b. Hanbal, Tirmizi, Ibne Maajah, Imam Haakim, Imam Nesaai, Abu Noaim Isfahani, Dailami, Baihaqi, Soa’labi, Hammuee, Ibne Magazali, Ibne Jauzee, Muhammad Subbaan, Mawradi, Ganji Shaafaee, Sam’aani, Khwaarazmi, Sha’raani, Darqutnee, Ibne Sabbaagh Maliki, Muhibbuddeen Tabari, Ibne Hajar Haithami, Shaykh Mansoor Ali Naasif, Muhammad b. Talha, Jalaaluddeen Suyuti, Shaykh Sulaiman Hanafi Qundoozi, Qurtubbi, Baghwi, etc.

CHAIN OF NARRATORS CAN NOT BE DECLARED AS UNRELIABLE IN ALL INSTANCES:

Ibne Khaldun has discussed those narrators who have been deemed unreliable and questionable. However, the reliability of some of these narrators is widely acknowledged by others. That is mainly why Ibne Khaldun himself has brought traditions transmitted by these ‘unreliable’ narrators. This proves that it is not tenable that these narrators be deemed unreliable and weak in all instances. Because it is quite possible that a narrator may possess some trait or attribute that certain people consider questionable and suspect, while some others may not share that opinion. In others words, while one group may deem that narrator unreliable based on that trait, another group may still maintain him as reliable and continue quoting him in their works. Asqalaani writes in the preface of his ‘Lisaanul Mizan’, ‘A narrator may be considered dubious only when the trait or cause of this dubiousness is firmly established. Till such a time he can be relied upon.’

CONTENTION WITH THE BELIEF OF MAHDAVIYAT:

The belief of Mahdaviyat is attacked stating the weakness and unreliability of the chain of narrators as the main reason. However this opposition stems from a different reason altogether. The critics in reality do not wish to acknowledge this belief, regardless of the reliability of the chain of transmitters. For instance, there is a raging debate among the Muslims about the permanence of Quran. A group among them contends that the Quran like Allah, was not created but was always existing. In other words, Quran is eternal like Allah. The other group maintains that Quran was created by Allah afterwards, i.e. it is not eternal like Allah. This fierce debate between these two groups assumed violent proportions, with each leveling a decree (fatwa) of disbelief (kufr) against the other. Those who asserted Quran was eternal, did not simply refute the reliability of the chain of narrators, but decreed them to be unbelievers. The author of ‘Azwaa ala al-Sunnate al-Muhammadiyyah’ writes,

‘A group from among the chain of narrators were declared to be heretics. Their only offense was that they had reported traditions that claimed Quran was created, and not eternal. A far more stunning incident is recorded wherein a son on his father’s demise, refused to appropriate his legacy, stating that they belonged to separate faiths. Apparently, his father belonged to the Shaafaee sect, who refused to commit on the eternality of the Quran.’

(Azwa alas Sunnate Muhammadiyya,
by Mahmood Abooriyah, p. 316)

Thus prejudice and bigotry made these people rebut the reliable traditions of the upright and virtuous transmitters; not only negating the traditions, but ascribing disbelief and apostasy to the narrators.

OBJECTIVITY

Research and investigation that is marked with bias and prejudice will seldom, if ever, be of any benefit. One who undertakes an inquest or seeks to analyse a topic, must do so with a certain degree of objectivity and probity. The quest for truth must never be sullied with personal bias and prejudice. If a subject of research can be validated only with the help of traditions, then one must diligently go about authenticating the uprightness and reliability of the chain of transmitters, so as to determine the accuracy of the traditions. If the traditions satisfy the criteria of reliability, then one must acknowledge the traditions regardless of his sect. Else, the very purpose of research and investigation is not served. It is against the very principles of objective analysis, that a group of traditions is refuted simply because the chain of narrators happen to be Shias. The impartial and just scholars and traditionalists of the majority are also requested to be attentive towards this aspect.

Asqalani writes, ‘One must observe circumspection in instances, when certain traditions have been refuted and rebutted. Particularly when the one(s) negating, through their denial, hope to target the ones negated with their animosity and hostility. For instance, Abu Ishaaq Jorjaani, an antagonist of the Ahle Bayt (a.s.), was most critical and biased of (traditions reported by) the Kufans, who were mostly Shias. He was very harsh in castigating and criticising them, and denounced the latter as unreliable and weak. In his extreme bias and disinclination, he has refuted even acknowledged and distinguished narrators like A’mash, Abu Noaim and Abdullah b. Musa, who enjoy a status in Islam with few parallels.’

Shajari declares, "The intention of the writers have become like a melting pot. Thus if there is evidence of the narrator’s reliability and veracity, then it should be given preference over any doubt about his unreliability."
(Lisanul Mizaan vol. 1, p. 16)

Muhammad Ahmad b. Usman Zahabi, after delving in depth on the life of Aban b. Taghlib, writes,

‘If someone asks me why I have considered Aban to be reliable, while he was from among the innovators (a derogatory reference to the Shias), then I shall reply that innovation can be broadly classified under two heads, viz., exaggeration among the Shias and Shiism without exaggeration and deviation. For surely innovation of this kind (the first) was evident even in the lives of the taabe’een (those who witnessed the companions but not the Prophet (s.a.) ) and the tab’-e-taabe’een (those who saw the taabe’een but not the companions) while they were renowned for their uprightness, virtue and integrity. If we adopt an approach whereby all traditions narrated by such individuals is negated, then indeed we find ourselves bereft of a multitude from the Prophet’s most crucial traditions. The second classification of innovation, which is of a more serious nature, is complete rejection, especially when this rejection leads to exaggeration, and condemnation of Abu Bakr and Umar. Then surely, the narration of such transmitters is without merit and must be rebuffed outright.

(Meezanul E’tedaal, vol. 1, p. 5 Darul Kitabal Arbiyya edition)

Then, one who seeks the truth and hopes to acquire certainty, must do so after only careful inquiry and thorough investigation, without being swayed by the opinion of the biased. Only then will he be enlightened with truth and understand the reality.

Narration and compilation of traditions

admin — Thu, 01 Jan 2004 00:00:00 +0000

After the demise of the Prophet (s.a.w.s.), his companions held conflicting views regarding the traditions they had heard from him. One group was of the opinion that those traditions with religious implications must be recorded for posterity. However, the other group deemed that if the traditions were indeed chronicled, then there was always the danger of the Muslims misinterpreting the traditions vis-à-vis the Holy Quran. Hence this group was in favour of simply narrating the traditions, without recording it on paper. However, Ameerul Momineen Hazrat Ali (a.s.) and his followers (Shias) remained engrossed in diligently compiling and recording the traditions. (This is mainly why traditions quoted from Shia sources are reckoned to be more accurate and reliable.)

NARRATION AND COMPILATION OF TRADITIONS

Out of the two diverse opinions stated above, the view of the former group held sway. This group was in majority and they sought to check the unimpeded propagation of traditions. It was for this reason that the Caliphs frowned upon the dissemination of prophetic traditions and were most repressive in this regard. When Umar b. Abdul Aziz, the Ummayad Caliph, observed that only a handful of the Prophet’s companions were left, he ordered his governors to invite such companions who had heard or recorded the Prophetic traditions. He asked the governors to inquire whether these companions had compiled any book or had recorded the traditions in any other manner. (In fact this proved to be the stepping-stone for the Ahle Sunnah, who also began recording traditions after this incident.)

PROPAGATION OF TRADITIONS UNDER THE SUPERVISION OF THE HOLY IMAMS (A.S.)
FROM THE ERA OF HAZRAT ALI (A.S.) TO THAT OF IMAM ZAINUL ABEDEEN (A.S.) :
After the demise of the Prophet (s.a.w.s.), Hazrat Ali (a.s.) industriously compiled one book on the practical tenets of religion (Ahkam) and another, dealing with the principle of blood money (Diyah) in Islam. Even Salman Farsi and Abu Zar (the Prophet’s scribes and trusted companions) compiled books dealing with the Sunnah and practical laws of the faith. They sought to explain certain complexities in the practical tenets and discussed the various judgements that were decreed, so as to clearly establish the different mandates and injunctions. After that, the reign of Mu’awiyah brought considerable grief to the Muslim nation. He sought to introduce certain contradictory views regarding the issue of the Prophet’s vicegerent (Caliph) that were tailor-made for his needs and designs. The result of Mu’awiyah’s machinations directly reflected in the ensuing battles of Jamal, Siffeen and Nahrawan. These battles took their toll on the hapless Muslims inflicting heavy damage on their lives and property. Moreover, these battles kept Hazrat Ali (a.s.) engaged in his administrative duties, affording him very little time for dissemination of traditions. The Muslims were thus deprived of the knowledge and wisdom of this illustrious personality. Besides, certain other afflictions and hardships were inflicted at one and the same time and the Islamic society lost its internal peace and security.

Quite a few famous books authored by Ameerul Momineen (a.s.) were left behind as memories. His devoted companions who had been personally trained by him, spared no efforts in ensuring the transmission of his teachings. The companions of the Prophet (s.a.w.) and Hazrat Ali’s devoted Shias were defiant and resisted with all their might the onslaught of Mu’awiyah’s repressive regime. He, with his wealth and threats on life and property, had brainwashed the populace. Obviously, the steadfastness of Hazrat Ali’s (a.s.) Shias did not go down too well with him. He let loose a reign of terror and imprisoned some of the companions. The rest were either martyred or exiled. Indeed, eminent Shias gave their lives, so that these traditions could reach us today, and keep aflame the true Islam.

THE ERA OF IMAM HASAN (A.S.)

Imam Hasan (a.s.) too, was one hand constrained by Mu’awiyah’s schematic disposition and on the other, his disloyal companions deserted him, falling prey to Mu’awiyah’s promise of wealth and riches. Thus Imam Hasan (a.s.) was left to live in a society with not even a handful of Shias. Again like his father, he did not get the opportunity to built a stable foundation for the propagation of traditions.

Imam Hasan (a.s.) tried his best to explain to the Muslims that Mu’awiyah, the governor of Syria, was simply a power hungry opportunist, who had nothing to do with Islam. He was not the designated Caliph, but just a king. He had employed his machinations to exploit religion and gain ascendancy over the Muslims. Imam Hasan (a.s.) had exhausted all proofs in this regard. During the last few years of his life, he used to sit in the Prophet’s mosque and explain the necessary tenets of faith. Imam (a.s.) focussed largely on the fundamental aspects of religion. He tried to instill in the Muslims the true Islamic principles, with an eye on their ethics and etiquette. Simultaneously, he also highlighted Mu’awiyah’s evil intentions and his looming threat over Islam.

THE ERA OF IMAM HUSAIN (A.S.)

Even after the martyrdom of Imam Hasan (may our souls be sacrificed for him), Mu’awiyah did not mend his ways. If anything, his schematic disposition and his conspiracies to weaken Islam only increased further. Thus Imam Husain (a.s.) too, like his brother did not get the requisite environment to disseminate traditions and Islamic teachings. In fact a considerable part of Imam’s energy was expended in simply resolving matters related to the practical edicts (ahkam) of religion. The other half was expended in safeguarding the true Islamic beliefs and protecting the Muslims from the mischief of tyrants.

However, expounding the true concept of vicegerency (khilafat) always ranked high in Imam’s list of priorities. On the other hand, Mu’awiyah always accorded top priority to establishing the rule of his accursed progeny over the Muslims. To this end, he endeavoured for years to acquire some kind of basic support for his licentious and contemptible son, Yazid. This was regardless of the loss of lives and property that the Muslims were sure to suffer under his reign. Consequently, Yazid too had to face stiff opposition from the Muslims, even more than his father. Imam Husain (a.s.) rose against Yazid, and initiated a major revolution against the Umayyad dynasty. Through his sacrifices at Karbala, Imam sought to unveil the true faces of the Umayyads behind the façade of Islam. Imam with his gallantry and strength of character frustrated Yazid’s stratagem of wreaking terror within the Muslim community.

THE ERA OF IMAM ZAINUL ABEDEEN (A.S.)

Imam Ali b. Husain (a.s.) took over the reins of Imamate, after Imam Husain’s martyrdom in Karbala, where he was a witness to the perpetrated barbaric carnage. After his return to Medina, the Muslims rallied round him. Imam (a.s.) grabbed every opportunity to educate the Muslims, more so during the occasion of Hajj and other social and religious congregations. He tried to propagate the true Islamic values that were distorted by the Umayyads. Imam’s (a.s.) awe was such, that the government did not dare touch him and, in fact bent backwards to respect and honour Imam (a.s.). Although the government was not very pleased with the fact that the Muslims thronged the Imam, they were forced to gulp this bitter reality.

However, the Umayyads did not sit idle, but imposed restrictions and endeavoured to severe the contact between the Muslims and Imam (a.s.). The Shias were not at liberty to meet the Imam (a.s.).Yet, Imam (a.s.) had trained and prepared some illustrious companions and imbibed in them the true spirit of Islam. Often this training was in the guise of supplications that later became the subject matter of Imam’s Sahifa-e-Kaamilah. When the circumstances permitted, Imam (a.s.) used to sit in the Prophet’s mosque and explain the practical affairs of religion, acquainting the Muslims with the lawful and unlawful aspects of religion. Thus a lot of Muslims were enlightened with his teachings. In fact those visiting Mecca, used to make it a point to visit Imam (a.s.) in Medina before returning to their hometown. Saeed b. Musayyab narrates, ‘The reciters of Quran used to throng Imam (a.s.). Once when we met Imam (a.s.), we all added up to a thousand.’
(The Introduction to Sahifa-e-Sajjaadiyyah
by Sayed Baqer al-Sadr)

Apart from this, Imam’s invaluable traditions have been chronicled in a treatise called as ‘Risaalah al-Huquq’(The Treatise of Rights). This instrumentation explains fifty-one such rights and obligations that an individual has to deal with in his daily life.

Friendship

admin — Thu, 01 Jan 2004 00:00:00 +0000

Islam has placed tremendous importance on the aspect of camaraderie and friendship. Companionship is crucial as it wards off loneliness and distress. This sense of companionship holds a lot of significance in any relationship. Today, we see intense disputes and altercations arising even between parents and children and as well as among siblings . This is chiefly due to the fact that, though their relationship is marked with blood ties, the all-important sentiments of camaraderie and fellowship are sorely missing. Our experience will tell us that friendship often takes precedence over blood relations. Man tends to heed his friends more than his relatives. He trusts his companions more than his own kin. The youth today, confide in their friends, while being discreet with their parents.

Making and becoming friends is inherent in man’s nature. This process of companionship commences right from the early stages of man’s life and continues till his death. Islam as explained before, is in complete harmony with man’s nature. Hence, it has dealt with this topic in some detail. The Holy Imams (a.s.) were at pains to explain the etiquette and decorum of true friendship. Hazrat Ali (a.s.) observes,

‘He indeed is unfortunate who does not have any friends, but worse is the one who has friends, but loses them.’

(Behaarul Anwaar, vol. 73 p.278)

In another tradition it is narrated, ‘Acquire more and more friends, because on the Day of Judgement each believer shall exercise his right of intercession (shafa’at).’ (Mizaanul Hikmah vol. 3) Thus a person with maximum believer companions, enhances his chances of intercession and consequently, salvation.

As in other elements of human nature, Islam has also elucidated the aspect of friendship at length. It has recommended ethics and values that a Muslim must observe in friendship, so that he can acquire some benefit out of companionship; a benefit whose effects will be manifested in the world as well as the hereafter. That is why while Islam has emphasised the importance of friendship, it has also stressed on the qualities that a friend should necessarily possess. It has clearly demarcated who is worthy of friendship and who isn’t.

However, first let us see what should be the sole objective for taking up friends.

Imam Ali Reza (a.s.) elucidates,

‘One who takes up a friend to please Allah, has reserved for himself a house in Paradise.’

(Amaalie Tusi vol. 1 p. 82)

To choose someone for friendship purely on the basis of his piety and faith, only to satisfy Allah is akin to earmarking a place in Paradise. One must take up friends, if only on the basis of faith and good ethics.

The Messenger of Allah (s.a.w.s.) narrates,

‘After the advent of Islam, the greatest benefit to a Muslim is in the guise of that friend he has selected, only to please Allah.’

(Mizaanul Hikmah). Books of ethics and traditions abound with such traditions.

This was one facet of friendship. Now let us look at the flip side. Hazrat Ali (a.s.) narrates,

‘Any friendship and companionship that is not for Allah’s pleasure, is deviation and to rely on such ties (of friendship) is impossible .’
(Ibid.).

The Holy Quran expounds further,

‘The friends shall on that day (of judgment) be enemies of each other except those who guard against evil.’

(Zukhruf : 67).

One who seeks friendship for worldly benefits, will find himself deprived (Mizanul Hikmah). A lot of people establish their bonds of friendship and enmity based on the gain they are likely to accrue on a personal level. That is, if a person has some utility, he qualifies as a friend, else he is an enemy. However, that should never be the benchmark for us. For the sake of Imame Zamana (a.t.f.s.), may Allah grant us the taufeeq to seek friends only for His pleasure and satisfaction.

QUALIFICATIONS OF A FRIEND

Friends are by no means only a means for ‘time-pass’ or entertainment. Indeed friendship is more profound than that. Friendship and companionship are inseparable aspects of an individual’s life. A friend’s character and personality will rub off on that individual. It is for this reason that it is said, ‘A man is known by the company he keeps.’ Hence Islam, while emphasising the need for companionship, also clearly outlines the qualities of a true friend.

WHO SHOULD NOT BE BEFRIENDED

Imam Baqir (a.s.) narrates from his father who said,

"O my son don’t befriend five types of people:
(a) Don’t befriend a liar. For a liar is like a mirage. He shows the distant as near and the near as distant. He will always deceive you and trouble you.

(b) Don’t befriend a transgressor. For he will forsake you for a paltry sum and make your sins appear very alluring to you. He will make you a victim of Allah’s chastisement through his petty sins and take you farther away from His obedience and satisfaction. He will make Allah’s worship appear as His disobedience, and His disobedience as His worship. He will drag you along with himself in the fire of hell.

(c) Never befriend a miser. For in your time of need and distress, he will withhold his wealth from you, while he is in a position to assist you. (He values his wealth more than anything else. And to that end he is prepared to forsake even his friends)

(d) Do not befriend a fool. For (in his foolishness) he will harm you while he intends to help you. (That is why it is said, ‘A shrewd enemy is better than a foolish friend’)

(e) Don’t befriend the one who breaks relations (with his relatives). For, such a person has been cursed in the Quran in three places. He is engrossed in his own affairs with scant regard for others. (Friendship with such a person will eventually lead the individual towards sins and disobedience of Allah)"

The Holy Quran says,

"The men and women from among the hypocrites are friends of each other, and they invite the people towards sin and transgression, and dissuade them from goodness and virtue. They withhold their wealth from charity, and refrain from spending in the way of Allah. Indeed, they have forgotten Allah and Allah too has forgotten them. Verily these hypocrites are transgressors and immoral.’

On the other hand, Quran discusses the believers in the following manner,

”The men and women from among the believers are friends of each other. They call the people towards goodness and piety and abstain from evil and transgression. They uphold the prayer, pay the poor-rate (zakaat) and obey Allah and His Prophet (s.a.w.s.). Indeed, these are the ones for whom Allah shall soon manifest His mercy and grace. Verily Allah is all-powerful, and the most wise."

(Ale Imran : 71)

The two Quranic verses mentioned above only go to show how critical a role friendship can play in our lives. A true friend then, is the one who takes us closer to Allah’s compassion and grace.

Having deliberated at length on who should not be befriended, we shall now see what kind of people should be befriended. Imam Sadiq (a.s.) narrates, ‘Friendship entails certain trusts and duties. Then the one who observes these obligations is a true friend and the one who breaches this trust is unworthy of friendship. These obligations are as follows;

1. He should be the same outside as he is inside. In other words, he should not have a dual personality. (In this age however, we often come across people who are exceptionally humble and modest on the outside, with little, if any humility, on the inside)

2. He will consider your virtues as his virtues and your misdeeds as his misdeeds. (In other words your virtues will cheer him and your faults will grieve him. God forbid, he must not feel relieved after observing some vice in you, and take solace from the fact that he himself is above that vice.)

3. If he acquires a position of power and authority, it must not bring about a drastic change in his attitude. In other words, prosperity must not transform the individual adversely. (There are some people who make the best of friends in adversity. But a positive change in their financial condition, reveals a dark, hitherto unknown side of their personality. On the other hand we see some people who make good friends in prosperity, but misfortune transforms them, disclosing their fickleness.)

4. He must give his friendship (with you) priority over all his worldly possessions. In other words in times of adversity, he must be willing to give his all to redeem you.

5. He must never leave you alone in times of misfortune and distress.
(Behaarul Anwaar vol. 74 p.173)

According to one tradition, true friendship is acknowledged in moments of affliction and anguish. For indeed a true friend is always at hand in adversity. A believer’s best friend is one who does not help him in transgression. However, he assists him in Allah’s worship and obedience and cautions him against His disobedience. Imam Sadiq (a.s.) remarks,

‘My best friend is the one who gifts me my weaknesses and shortcomings.’
(Behaarul Anwaar, vol. 74 p. 282)

In other words one who brings to your notice your defects and flaws is indeed your true friend.

However, there is one very imperative point in the above-mentioned tradition of Imam Sadiq (a.s.). When one presents an offering to a close friend, he does so with utmost care, not willing to overlook anything. He offers the gift with total respect and regard. For, even the most valuable gift if not presented with correct etiquette, can look very ordinary. While presenting the offering, the friend tries to make the most expensive gift seem very ordinary so as to not embarrass the recipient. On the other hand, the recipient of this gift tries to make even the most ordinary gift seem very precious, so as to please his friend. Similarly, when we wish to point out certain shortcomings to a friend, we must do so with a degree of respect and sincerity. Our sole intention must be to reform the friend and there should be no hint of any malice and self-righteousness. Likewise, when a friend highlights for us, our defects, we must acknowledge the same with respect and gratitude without any ill will and hostility. Indeed if we establish these as the standards of friendship, the believers shall soon find themselves enveloped with friends who will take them closer to Paradise and farther away from the fire of hell.