One look at the life of Amir
ul-Mu’minīn ‘Ali (a.s.) will make the best of us hang our heads in shame.
We would appear to be the most despicable and wretched creatures, when judged
in the light of his excellence.
The Holy Prophet (S) says: “A stroke of ‘Ali (a.s.) on the day of Khandaq
(battle of Ahzāb) is superior to the total worship of men and jinns.”
(Bihār al-Anwār)
‘Ali (a.s.), inspite of his exalted position, is all humility when he addresses
his Lord. Not an iota of significance does he attach to his outstanding
achievements. They are all a Mercy from his Creator. In himself, he sees only
shortcomings, faults and weaknesses for which he weeps and prays till he
becomes unconscious. Abu Darda relates that I heard ‘Ali (a.s.) reciting in a
disconsolate voice: “O my Lord, there is no doubt that I have spent a good part
of my life in Your disobedience[3].
Still I do not hope for forgiveness from anyone but You. Nor do I intend to
please anyone except You. O my real Master when I think of Your Mercy, the
weight of my sins begins to feel light. But when I remember Your severity, the
load of the difficulties crush me.”
Abu Darda says, ‘When there was a silence after this, I moved forward and saw
that ‘Ali (a.s.) had fallen unconscious. When I shook his arm, it seemed
lifeless. I thought that my master ‘Ali (a.s.) has passed away.’
Similarly Zorara says, ‘Once I saw ‘Ali (a.s.) in the last part of a dark
night. He was holding his beard and pleading in a sorrowful voice: ‘O! The
provisions for the journey are less and the distance vast. The way is
horrifying and the path dangerous.’
‘Ali (a.s.) says in Du’a Kumail: “O Allah the trials have increased and my
condition has deteriorated and my good deeds are very few.”
Wilayat of Ali (A.S.) is a Strong Fort of Allah Almighty
One of the traditions concerning the position of the Shias and the lovers of
Ahl ul-Bayt (a.s.) states that the fire of Hell cannot scorch them. Thus, these
types of traditions impart strength to our hope. Our love for the Ahl ul-Bayt
(a.s.) is certainly a surety for us but it should not tempt us to commit sins
blatantly.
Shia and Mohib
The traditions regarding this subject are based on two important points.
The first is concerned with ‘Shia’ and the second ‘Mohibs’ (Admirers) of the
Holy Ahl ul-Bayt (a.s.). The position and status of those Shias who have
achieved excellence in the field of knowledge and good deeds is definitely
higher. Even so, such people did not consider themselves fit to be called the
Shias of Ahl ul-Bayt (a.s.). Take the example of Muhammad bin Muslim Thaqafi.
He was the honourable companion (Sahābi) of Imam Muhammad Baqir (a.s.) and
Imam Ja’far as-Sadiq (a.s.). Both the Holy Imams (a.s.) have recommended him to
the Shias for solving their religious problems. Muhammad bin Muslim Thaqafi has
also been mentioned as the greatest Jurist of his time in the books of Rijal
(Chain of narrators).
On one occasion Muhammad bin Muslim along with Abu Karibatul Azdi went to
see Qazi Sharīk. Sharīk glared at him in anger and said, “These two are
Ja’fari and Fatimi!” [Shias of Ahl ul-Bayt (a.s.)]. Upon hearing this, both of
them began to cry bitterly. When the Qazi enquired the reason for their
lamentation, they replied, “You have associated us with such a lofty
personality [Imam Ja’far as-Sadiq (a.s.)]!. Are people like us who lack in
piety and abstinence to be compared with such an exalted person? What
connection does the dust have with the Divine existence? (A Persian saying). We
shall be highly obliged to you if you can accept our request (and give us not
the title that we do not deserve).”
The True Shias are those Who Follow (Obey)
the Imams (a.s.)
Yes, we can give the title of ‘Shia’ to that individual who follows the Imams
(a.s.) in all aspects of character and speech. Thus, Bab-ul-Hawaij Imam Musa
al-Kadhim (a.s.) says:
“Our shias are only those who follow us (in every respect), walk in our
footsteps and imitate our actions.”
(Bihār al-Anwār)
On a certain evening ‘Ali (a.s.) was departing from the mosque. The
surroundings were bright due to the moonlight. He saw behind him a group of
people walking towards him. He enquired as to who they were? They said: “We are
your Shias.” ‘Ali (a.s.) looked at their faces carefully and said.
“Why is it that your faces do not exhibit any sign of you being a Shia?”.
“Master, what are the signs of a Shia?”
“Their faces are pale due to excessive worship and the fear of Allah, their
backs are bent due to prolonged prayers, too much fasting causes their abdomen
to touch their backbones, their lips become dry be repeating endless
invocations, and their hearts are filled with the fear of Allah.”
(Bihār al-Anwār, Al-Irshad).
Now I will quote three traditions for the benefit of the readers.
Mere Claim is not Sufficient
1) Jabir (a.r.) relates from Imam Ja’far as-Sadiq (a.s.) that he said,
“Is it sufficient for one to associate himself with Shiaism and say that, “I am
a lover of Ahl ul-Bayt (a.s.)? By Allah, our Shia is not, but the one who fears
Allah and obeys His Commands.”
(al-Kāfi)
2) Imam Ja’far as-Sadiq (a.s.) told Mufazzal bin Umar,
“If you wish to see one of our devotees then look for that person who abstains
from sins and fears more His Creator and remains hopeful of His reward.
Whenever you find such an individual then take it for granted that he is one of
my devotees.”
3) Isa bin Abdullah Qummi entered in the presence of Imam Ja’far as-Sadiq
(a.s.). The Imam said,
“That person is not from us nor do we hold him in esteem, the one who, if he
lives in a town of a population of hundred thousand and there is even one
non-Shia who is more pious than him.”
(al-Kāfi).
Thus the belief, actions and the piety of the Shias of Ahl ul-Bayt (a.s.)
should be such that they should be the best and none should excel them. Allah
(S.w.T.) has defined such people ‘Khairul Barīya’ in the Holy Qur’an:
“(As For) those who believe and do good, surely they are the best of men.”
(Surah al-Bayyina 98:7)
The Holy Prophet (S) is reported to have explained that ‘Khairul Barīya’
connotes the Shias of ‘Ali (a.s.):
“O ‘Ali, ‘Khairul Barīya’ means you and your Shias. On the Day of
Judgement, they would be satisfied with what Allah has bestowed upon them and
they shall be liked by Allah.
(Tafsīr Tabarsi, Manaqib Khwārazmi, Ibn Hajar).
Wilāyat
There is not an iota of doubt that the one who possesses the Wilāyat
of Ahl ul-Bayt (a.s.) would be deserving of salvation. In fact, he shall be
with the Prophets (S) and the Pure Imams (a.s.). Imam Riďa (a.s.) said:
“Allah shall collect our Shias on the Day of Judgement in such a condition that
their faces shall be aglow with (radiance). His arguments would be lighted
(manifest) and his proof shall be obvious before Allah. It is upon Allah to
collect our Shias with the Prophets, the martyrs and the truthful ones on the
Day of Judgement. These personalities are the best of the loyalists.”
(Bihār al-Anwār)
The Meaning of Wilāyat
It is written in the book Majmaul Bahraen regarding the meaning of the word
‘Wilāyat’: “Wilāyat is the love for Ahl ul-Bayt (a.s.), the natural
consequence of which is to follow them in religious matters, to fulfil the
obligations laid down on us and to abstain from the things prohibited.
Wilāyat is to walk in the footsteps of the Ahl ul-Bayt (a.s.) following
their ways in deeds, behaviour and manner of speech.”
Wilāyat therefore means love and obedience. This idea is supported by a
tradition from Imam Muhammad al-Baqir (a.s.) wherein the Holy Imam (a.s.) has
related love with obedience.
Wilāyat of ‘Ali (a.s.) is a Strong Fort
of Allah (S.w.T.)
The tradition explaining this concept is to be found in the tradition of
Silsilatuz Zahab. It is related by Imam Ja’far as-Sadiq (a.s.) from Imam
Riďa (a.s.). It is as follows:
“Allah says, “The Wilāyat of ‘Ali Ibn Abi Talib is My fort. Then one who
enters My Fort is safe from My wrath (Ghazab).”
(Uyūn al-Akhbār ar-Riďa).
There is no doubt that entering the Wilāyat of the purified Ahl
ul-Bayt (a.s.) implies taking refuge with the Ahl ul-Bayt (a.s.), to abstain
from all unlawful acts and to remain aloof from their enemies. The word
“Tahassum” denotes ‘taking refuge in an established fort’ and it also suggests
that the refuge is not only physical in nature but of a moral form (in spirit)
as well. It is therefore imperative to take refuge with these exalted
personalities and to follow their superior examples in all aspects of speech
and behaviour. In short one who follows them has actually taken refuge in their
fort.
Verbal Claim Unaccompanied by
Actions is Insufficient
After describing the qualities of the Shias, Imam Muhammad Baqir (a.s.)
observed;
“O Jabir, is it enough for one, to say that ‘I love ‘Ali (a.s.) and I have
achieved his Wilāyat,’ whereas he does not act upon it?”
“If someone says, “Surely, I love the Holy Prophet (S) because he was superior
to ‘Ali (a.s.) and I am Shia al-Muhammad.” Inspite of this claim he does not
follow the Ahl ul-Bayt (a.s.) whom the Holy Prophet (S) had ordered to follow.
It is surprising that even after claiming to love the Prophet they do not
follow his Purified Progeny (Ahl ul-Bayt a.s.). Mere claim of love is not
sufficient.”
Success is through Actions Alone
The tradition continues,
“O Jabir, the nearness of Allah is not achieved without His obedience. When our
Shias do not have obedience and action (to their credit) we have no authority
to free them from Hell. Merely a verbal claim, “I am a Shia” is not sufficient
argument for Allah. (If Allah wills he can involve him in punishment; Allah has
not promised to bestow salvation upon the claimants of Shiaism- the criteria
are obedience and good actions). Then, only one who obeys Allah is our
Walī (lover) and the one who is a sinner is our enemy and our Wilāyat
cannot be achieved but by piety and good deeds.”
(al-Kāfi)
Types of Taqwa According to
Allama Majlisi
According to Allama Majlisi (r.a.) there are four types of ‘Taqwa’ :
1. “Wara at-Ta’bīri”, which means to abstain
from the prohibited things.
2. “Wara as-Salihīn”, to abstain from
doubtful things so that one may not commit a Harām act.
3. “Wara al-Muttaqīn”, to abstain from
permissible things so that one is absolutely protected from ‘Harām’.
4. “Wara as-Sādiqīn”, to avoid
everything that is not religious so that one may not waste precious time in
useless acts, even though there may not be any risk of committing a sin.
Love
According to traditions, both from the Shia and the Sunni sources, it is
established that love protects one from being a slave of one’s desires and
Shaitan. This is because the love of an exalted personality entails that we
also love his friends and hate his enemies. The friendship of Shaitan and the
following of one’s evil desires are two of the biggest hurdles in one’s love
for Allah (S.w.T.) and the Ahl ul-Bayt (a.s.).
Insha’Allah the followers of ‘Ali (a.s.), by the blessing of his love will
remain away from the path of Shaitan. Thus, love (for Ahl ul-Bayt) protects one
from evil rather than make him susceptible to sins. In order to explain this
idea a few traditions are mentioned below:
Love Makes a Man Steadfast
Imam Muhammad Baqir (a.s.) has said,
“Whoever has been bestowed the love of ‘Ali (a.s.) in his heart by Allah, is
not prone to wavering (from his path) but he becomes steadfast (on the path of
Allah) and also towards other (matters).”
(Bihār al-Anwār)
The Testimony of Jabir Ibn Abdullah
Ansari (r.a.)
Hazrat Jabir Ibn Abdullah Ansari (r.a.) says: If the first step of the
lovers of Ahl ul-Bayt (a.s.) is in the wrong direction due to excess sins the
next step is guided aright by (the grace of) their love.
(Safinat’ul-Bihār)
The Angels Seek Forgiveness for
the Partisans of ‘Ali (a.s.)
According to the traditions of the Ahl ul-Bayt (a.s.), it is an established
fact that even the angels ask forgiveness (on behalf) of the followers of ‘Ali
(a.s.). A tradition is quoted in Bihār al-Anwār from the Sunni
sources in this regard. Anas relates from the Holy Prophet (S) that he said,
“Allah has created seventy thousand angels from the light of ‘Ali Ibn Abi
Talib’s face. These angels will (continue to) ask forgiveness (on his behalf
and on the behalf of his devotees) till the Day of Judgement.”
Devotion for ‘Ali (a.s.)
Consumes Our Sins
The love and devotion for Hazrat ‘Ali (a.s.) destroys one’s sins as is
proved by the numerous reports. Bihār al-Anwār has the following
tradition related from the Holy Prophet (S) by Ibn Abbas (r.a.):
“Love of ‘Ali (a.s.) consumes the sins like fire consumes wood.”
There is a Persian ‘Qata’ (four-line poem) which summarises this
discussion as follows:
The love of ‘Ali (a.s.) removes the darkness of the heart like the moon and the
stars illuminate the night. Salvation will be based on ones love for him and
not ones worship deeds.
But those who are his devotees, must also rely upon the Merciful (God). We
should not be satisfied only with this devotion and forget Allah (S.w.T.).
Difficulties and Calamities
Nullify the Sins
The Almighty Allah (S.w.T.) imposes difficulties and sends calamities to the
sinful people among the followers of Ahl ul-Bayt (a.s.) This is because He
wishes to cleanse them of their sins so that they are not liable to any
punishment after death. If the sins are more, then he gets a difficult death
and if the sins are still in excess then he is punished in Barzakh (grave) upto
the Day of Judgement.
It is also stated in the traditions that if there is a sinner whose sins are so
much that even after all the punishment they are not expiated; then that person
will be interned in the Hell-fire till he has recompensed for the remaining
sins. The devotee of Ahl ul-Bayt (a.s.) shall not remain in the fire forever.
The everlasting punishment is only for the unbelievers and the enemies of Ahl
ul-Bayt (a.s.)
The Rewards are Proportionate to
the Intensity of Love
Another point to be remembered is that, the intensity of one’s devotion
is the means for the early forgiveness of ones sins. If love is more, the
intercession is swift. Even the painful moments of death are converted into
comfort by the help of Ahl ul-Bayt (a.s.). There was a poet by the name of
Sayyid Himyari who died in 173 A.H. He was an ardent devotee of Hazrat ‘Ali
(a.s.) and has composed a Qasida (panegyric) on each and every quality of this
exalted personality. Whenever there was a Majlis (gathering) in the honour of
Ahl ul-Bayt (a.s.) he always insisted upon reciting one of his poems. Various
books of the Shias and Sunnis, like Al-Ghadīr (vol.3), Kitab Aghani,
Manaqib Sarwari, Kashful Ghumma, Amāli of Shaikh Sadūq, Basharatul
Mustafa and Rijāl Kashi mention about him. The following is the gist of
the miraculous happenings at the time of his death.
Sayyid was very handsome and fair. At the time of his death he was
surrounded by people. Among them were also those who were opposed to the Shias.
The condition of the Sayyid deteriorated and all of a sudden a black spot
appeared on his face. The stain spread on his face and his complete face turned
charcoal black. The opponents were pleased to see his discomfort. The pain
caused the Sayyid to lose his consciousness. When he regained his senses he
turned towards Najaf al-Ashraf and pleaded: “O Amir ul-Mu’minīn ‘Ali
(a.s.). O the centre of the hope for helpless people. Do you deal with your
devotees in this way?” He repeated this phrase twice more. No sooner did he
complete his entreaty that a spot of whiteness became visible on his face. It
spread upon his face and soon his face became radiant once again like a full
moon. Sayyid was filled with joy, and recited the following couplets
extemporaneously.
“Who said ‘Ali (a.s.) could not save his followers from difficulties
lied. I swear upon my Creator that I have entered Paradise with my sins all
forgiven. I give this good news to those who are devoted to ‘Ali (a.s.) till
death. And after him revere his eleven descendants who are the Imams.”
After reciting these couplets he confessed to the Oneness of Allah
(S.w.T.) and the Prophethood of the Holy Prophet (S) and the Wilāyat of
Amir ul-Mu’minīn (a.s.). Then he closed his eyes and departed from this
world.
Evil Desires are a Barrier to
Devotion
Sometimes the desire of this world and its material comforts can cause
the love of Ahl ul-Bayt (a.s.) in ones heart to decrease. An excess of such
desires may even make the heart bereft of the love of Ahl ul-Bayt (a.s.). Such
a person when he approaches his last moments will obviously not get any help
from the material he had cherished in his life but he will be so unfortunate as
to forfeit the intervention of Ahl ul-Bayt (a.s.) to save him from a painful
death. Several traditions to this effect are present in the books. It would be
too lengthy to relate these here, as also it would be straying from our point.
Only a casual mention of some traditions would suffice for our purpose.
A Persian Saying
There is a saying in Persian which means that, “Those who believe should
try to develop as much as possible the love for the Ahl ul-Bayt (a.s.) in their
hearts.” It could be further explained that one should also remove all other
objects of desire from the heart and especially refrain from the Greater Sins
so that (Inshāllah) they are safe from a dreadful death and the horrors of
the Hereafter.
Do Not Use the Bounties for
Committing Sins
Imam Ja’far as-Sadiq (a.s.) wrote a letter to certain friends of his:
If you wish that your life and the hereafter be accomplished with the best of
the deeds and that your soul be captured (death occurs) in this condition, then
acknowledge the supremacy of Allah. Do not misuse the bounties and gifts
granted to you by Allah in committing acts that are forbidden by Him and become
disobedient to Him. Respect all those who remember us, Ahl ul-Bayt, and claim
to love us. It is immaterial (for you) whether he is truthful or not. For you
will be rewarded according to your intention and they (the liars) will be
punished for their sins.
(Bihār al-Anwār)
The Gloom of Sins and the Glow
of Repentance
Imam Ja’far as-Sadiq (a.s.) was explaining the following verse of the Holy
Qur’an:
“Allah is the guardian of those who believe. He brings them out of the darkness
into the light.”
(Surah al-Baqarah 2:257)
He said,
“It means Allah takes them away from the darkness of the sins to the light of
repentance. Because they were having ‘Wilāyat’ of all the just Imams (all
twelve of whom are appointed by Allah). The next portion of the same verse is,
“and (as to) those who disbelieve, their guardians are Shaitans who take them
out of the light into the darkness.”
The Imam further explained,
“It only means those who followed the light of Islam initially but later started
following each an every usurper (leader) not authorised by Allah. They left the
light of Islam and entered into the darkness of disbelief (Kufr). Thus Allah
ordained upon the disbelievers the fire of Hell.