Safinah al-nejat
An International Quarterly Journal of Islamic Studies
Vol.1, No.4, 2016
Published by: Naba Cultural Organization
Chief Executive Officer: Muhammad H. Shahri
Chief Executive Editor: Hasan Taroumi
Associate Chief Executive Editor: Hamid Farnaq
Chief Adviser: Abdulhusayn Taleie
Managing Director: Mina Oskouei
Editorial Board (alphabetical order):
Riza Berenjkar, Tehran university (Iran)
Muhammad-Riza Fakhr-Rohani, Qum University (Iran)
Muhammad Hadi Qandehari, Azad University (Iran)
Ahmad-Riza Rahimi-Riseh, FU University (Germany)
Narges Shahri, Azad University (Iran)
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TABLE OF CONTENTS
EDITORIAL ............................................................................................................................................. 5
THE WILL OF ALLAH AND OUR DESTINY/ VAHID MAJD ......................................................... 7
ANALYSIS OF STRUCTURE OF STATEMENTS ASKING FOR REPENTANCE IN THE
QURANIC VERSES AND IMAM SAJJAD’S (A.S) WORDS IN SAHIFAH SAJJADIYAH/
MANSOOREH SHAHSAVAN .............................................................................................................. 25
TRANSCENDENTAL PERFECTIONS AND DIVINE RULES IN QURAN/MOHAMMAD
HUSSEIN IMAMIJOO .......................................................................................................................... 35
GROWING UP A RELIGIOUS YOUNG ADULT/ NARGES SHAHRI ........................................... 60
ETHICAL CODE IN SAHIFAH SAJJADIYAH/MANSOOR PAHLAVAN .................................... 65
MARTYRDOM IN THE SHIA CULTURE/ABDUL JAVAD FALATURI ...................................... 73
COMMERCIAL AND FINANCIAL MANAGEMENT/AYATULLAH SHAMSUDDIN ................ 79
QADA, QADAR, AND FREE WILL/ REZA BERENJKAR .............................................................. 83
REVIEW OF NAJAF: THE GATE OF WISDOM/ FAKHR ROHANI ........................................... 90
Transliteration:
Long Vowels
a, ā –ا آ ‘ - ع ’ -ء
u - و gh - غ b - ب
i - ي f - ف t - ت
q - ق th - ث
k Short Vowels - ك j - ج
a - ــ l - ل h - ح
u - ــ m - م kh - خ
i - ــ n - ن d - د h - ه dh - ذ
w Diphthongs - و r - ر
aw - ــ و y - ي z - ز
ay – ــ ي s - س
sh – ش
s – ص
d - ض
t - ط
z - ظ
ah; at - ة
5
Editorial
Human beings are desperately in the need
of having relationship with God. Because
all blessings that they are endowed with
are from God Who does not need anyone
or anything. God gives life to everything
out of His Kindness and Majesty. He does
not ask for anything in return unless
human being’s taking the true path
towards Him. Mankind would not reach
this goal unless he connects God in each
and every moment of his life to overcome
inside and outside enemies by the help of
God; then he can put aside hindrances on
his way of perfection. It is apparent that
men have no way to reach sanctuary of
God (as our reason declares God’s
Greatness is so high that is above the
limitations of our thought, logic, and
imagination, even elites’ thought and
understanding.).
According to reason, God Almighty is
Unique and Unmatched. On the other
hand, people are living among those who
are similar to themselves, so imagining a
God who has no parallel is difficult for
them. This is the very truth human beings
can find in themselves.
Now, how can human beings who feel the
need of talking to God, can talk to a Being
whom has no imagination of? In addition,
God has ordered people to pray:
ادعوني أستجب لكم
Pray to Me for I shall answer your
prayers (40:60)
Safinah al-nejat. Vol.1, No.4
6
قل ما يعبأ بكم ربي لول دعاؤكم
Say: 'My Lord cares little for you if it
was not for your supplication,(25:77)
And He announces if people do not pray,
they will have no place before Him.
Then what should we do?
The very God who brings human beings
from non-existence into existence and is
aware of their need, and also orders them
to pray, opens the way of talking for them.
He orders His Prophets and their true
successors to teach people how to pray.
For this, a lot of prayers from Prophets
and infallibles reached us; they form the
fundamentals of our knowledge regarding
prayer. In addition to prayers mentioned in
Quran from different prophets, there is a
chapter in most books about traditions
titled “a chapter of pray”.
One of the books specifically allocated to
prayers is “Sahifah Sajjadiyah” which
includes 54 prayers from Imam Sajjad ,
‘Ali ibn al-Husayn, the forth true
successor of Prophet Muhammad. He is
the grandson of ‘Ali ibn Abi Talib and
Fatimah, the daughter of Prophet. In this
collection there are prayers for different
states of men.
It also includes an ethical code for human
beings’ relationship with different groups
of people. A look at the titles of prayers
can give us a view of this vast garden of
spirituality.
Sacred groups: prophets, angels, and
followers of prophets.
Times and conditions of life: for days and
nights, in hardship, for sickness, for
poverty, midnights after night prayer,
thanking God, remembrance of death,
reciting Quran.
Requests: asking for good temper, happy
end of life, overcoming Satanic
temptations, health, repentance, hiding
weak points.
Relationship with other groups: parents,
children, neighbors, friends, border
guards.
Special occasions: advent and end of
Ramadan, Fitr and Adha, ‘Arafah Day.
We are honored to allocate some parts of
our Journal to Sahifah. We hope, we can
find more opportunities to pick a bunch of
flower of this garden to offer to you.
7
The Will of Allah and Our Destiny
Part IV: Revisions to the Will of Allah (Bada)
Vahid Majd
Associate Professor of Tarbiat Modares University
Article acceptance date: Dec. 2016
Abstract: In this article, the phenomenon of changes in the will of Allah and His
decisions, known as Bada, is discussed in the light of the tokens of the holy Quran and
the sayings of the Prophet Muhammad (PBUH&HF) and the divinely appointed members
of his house. Some examples of this divine phenomenon as well as their significance are
explained. Finally, a more intense form of this action, called Taraddud, is elucidated.
Keywords: Bada, Taraddud, knowledge of unseen, volition.
Safinah al-nejat. Vol.1, No.4
8
1 Formation of a New Will (Bada)
1.1 The meaning of al-Bada by Allah
From the time that Allah creates a “will”
for a specific action—be it His action or
ours—until the time that the action is
executed, Allah may withdraw His
permission for the occurrence of that
action. He may cancel His will, intention,
detailed planning, and what He has
decreed to happen, and may initiate a new
planning sequence. This concept is called
al-Bada. These changes only occur in the
created information (i.e., the five steps
mentioned earlier) and do not imply any
change in Allah’s Eternal Knowledge, or
equivalently His Essence. In other words,
the novelty occurs in Allah’s action—
which is His creation—and not in Allah’s
Essence which is eternal.
However, al-Bada is not limited to what
was explained above. The Bada originally
means “origination or initiation of
something new”1. Thus, creation of
anything at any time has been due to
Allah’s Bada since neither the creation nor
the will of Allah for it, was eternal, and
Allah initiated to mention it in His will
when nothing existed concerning it.
Moreover, when Allah changes a will, it
actually means He deletes or makes
disappear (Mahw) the previous will, and
then He originates a new will just as He
originated the previous will. Hence,
Allah’s creation is entirely due to al-Bada.
As stated in several Hadith2, Allah has
made Bada in everything.
1.2 Evidence from holy Quran and sacred Hadith
As the Bakri’s consider the will of Allah
eternal and claim it to be His Essence,
they cannot admit any change in it. This is
contrary to numerous tokens in the Quran
that prove Allah’s hands are open to
originate or change anything in His
creation. For instance:
مغلولة غلهت أيديهم و لعنوا بما قالوا و قالت اليهود يد للاه
بل يداه مبسوطتان
And The Jews said, “The hand of Allah
is tied up.” Be their hands tied up and be
they accursed for what they uttered. Nay,
His hands are wide open (to alter
anything in His creation). (5:64)
ما يشاء و يثبت و عنده أم الكتاب يمحوا للاه
Allah deletes whatever He wills (from the
records) and establishes (likewise), and
with Him is the Mother-Book. (13:39)
و ربك يخلق ما يشاء و يختار ما كان لهم الخيرة سبحان
و تعالى ا يشركون للاه عمه
Your Lord creates whatever He wills, and
He chooses. No choice have they (in
creation or in leadership as interpreted
by the divinely assigned saints). Allah is
pure and far above the partners they
ascribe! (28:68)
The Will Of Allah And Our Destiny
9
إن يشأ يذهبكم و يأت بخلق جديد و ما ذلك على للاه
بعزيز
If He so wills, He removes you and
brings in a new creation. Nor is that (at
all) difficult for Allah. (14:19-20; 35:16-
17)
كله يوم هو في شأن
Every day His (decision) is concerned
with a (originating a new) matter. (55:29)
Referring to the above token, it is reported
that the Commander of Faithful, Imam Ali
(PBUH) said the following in one of his
sermons:
الهذي ل يموت و ل تنقضي عجائبه ألنهه كله يوم الحمد لله
...في شأن من إحداث بديع لم يكن
“... Praise be to Allah who does not die
and His wonders do not terminate, for,
certainly, every day He is in the matter of
originating an unprecedented thing that
was not before...”3
In another token of the Quran, we recite:
علىيزيد في الخلق ما يشاء إنه ء قدير كل شي للاه
He increases in the creation what He
wills, for Allah is powerful to do
everything. (35:1)
In this connection, several traditionists
narrated that Imam al-Sadiq (PBUH) said:
خلق من القضاء و القدر خلقان إن للاه يزيد في و للاه
.الخلق ما يشاء
“al-Qadhaa (passing decree) and al-
Qadar (Planning) are two creations among
the creations of Allah, and Allah increases
in the creation what He wills.”4
Thus, whenever Allah plans a new thing,
He has added something to His creation.
No new thing happens unless Allah first
creates a will for it.
Once, Ma’mun, the shrewd Abbasid
Caliph, organized a debate between Imam
al-Ridha (PBUH) and Sulaiman al-Maruzi,
known then as the greatest dialectic
theologian (Mutakallim) of the Eastern
Iran (Khurasan). Sulaiman used to believe
that the will of Allah and His intention are
eternal (not created) and that Allah never
initiates any change in His will. Below is
but a small part of the interesting
discussion between Imam al-Ridha
(PBUH) and Sulaiman in the presence of
Ma’mun. Al-Hasan Ibn Muhammad al-
Nufili narrated:
ضا ع لسليمان المروزي ما أنكرت من البداء يا قال الر
نسان أنها عزه و جله يقول سليمان و للاه أ و ل يذكر ال
و هو عزه و جل و يقول خلقناه من قبل و لم يك شيئا
بديع السهماوات و و يقول يبدؤا الخلق ثمه يعيده الهذي
و يزيد في الخلق ما يشاء و يقول عزه و جل األرض
نسان من طين يقول و و يقول عزه و جل و بدأ خلق ال
ا يتوب عليهم بهم و إمه ا يعذ إمه و آخرون مرجون ألمر للاه
ر و ل ينقص من و يقول عزه و جل ر من معمه ما يعمه
يت فيه عن آبائك عمره إله في كتاب قال سليمان هل رو
ع أنهه قال يت عن أبي عن أبي عبد للاه شيئا قال نعم رو
عزه و جله علمين عل ما مخزونا مكنونا ل يعلمه إله إنه لله
هو من ذلك يكون البداء و علما علهمه ملئكته و رسله
فالعلماء من أهل بيت نبيك يعلمونه قال سليمان أحب أن
عزه و جله تنزعه لي من كتاب للاه عزه و جله قال قول للاه
أراد إهلكهم ثمه بدا فقال فتوله عنهم فما أنت بملوم لنبيه
كرى ر فإنه الذ قال سليمان زدني تنفع المؤمنين و ذك
ضا ع لقد أخبرني أبي عن آبائه أنه جعلت فداك قال ال ر
Safinah al-nejat. Vol.1, No.4
10
عزه و جله أوحى إلى نبي من ص قال إنه للاه رسول للاه
أنبيائه أن أخبر فلن الملك أني متوفيه إلى كذا و كذا
الملك و هو على سريره فأتاه ذلك النهبي فأخب ره فدعا للاه
لني حتهى يشبه رير و قال يا رب أج حتهى سقط من السه
عزه و جله إلى ذلك طفلي و أقضي أمري فأوحى للاه
أني قد أنسيت أجله و النهبي أن ائت فلن الملك فأعلمه
يا رب زدت في عمره خمس عشرة سنة فقال ذلك النهبي
عزه و جله إليه إنهما أكذب لم أني لتعلم إنهك قط فأوحى للاه
أنت عبد مأمور فأبلغه ذ ا يفعل لك و للاه ثمه ل يسئل عمه
التفت إلى سليمان فقال له أحسبك ضاهيت اليهود في هذا
من ذلك و ما قالت اليهود قال قالت الباب قال أعوذ بالله
مغلولة قد فرغ من األمر اليهود يد للاه يعنون أنه للاه
عزه و جل غلهت أيديهم و لعنوا فليس يحدث شيئا فقال للاه
و لقد سمعت قوما سألوا أبي موسى بن جعفر ع بما قالوا
عن البداء فقال و ما ينكر النهاس من البداء و أن يقف للاه
إنها قوما يرجئهم ألمره قال سليمان أ ل تخبرني عن
ء أنزلت قال يا سليمان في أي شي أنزلناه في ليلة القدر
ر للاه نة إلى ليلة القدر يقد عزه و جله فيها ما يكون من السه
ره نة من حياة أو موت أو خير أو شر أو رزق فما قده السه
في تلك اللهيلة فهو من المحتوم قال سليمان الن قد فهمت
ال يا سليمان إنه من األمور أمورا جعلت فداك فزدني ق
م منها ما يشاء و تبارك و تعالى يقد موقوفة عند للاه
ر ما يشاء... يؤخ
... Imam Ridha (PBUH) said to Sulaiman,
“Why do you deny al-Bada, O Sulaiman,
while Allah, the mighty and the majestic,
states, ‘But does not man call to mind
that We created him before, and he was
nothing?’ (19:67) and He, the Lord of
might and majesty states, ‘It is He who
initiates the creation, and then returns
it,’ (30:27) and He states, ‘The Originator
of the heavens and the earth,’ (2:117;
6:101) and He, the Lord of might and
majesty states, ‘He increases in the
creation what He wills.’ (35:1) He says,
‘And He began the creation of man from
clay,’ (32:7) and also says, ‘There are
others, held in suspense for the command
of Allah, whether He would punish them,
or would turn to them in mercy.’ (9:106)
He, the glorious, also states, ‘Nor is an
individual’s life prolonged, nor does
anything decrease from his life span,
except that it is (made appear) in a book.’
(35:11)”
Sulaiman asked, “Do you have any
narrations from your ancestors on this?”
The Imam (PBUH) replied, “Yes. It is
narrated to me that Abu Abdillah (Imam
al-Sadiq (PBUH)) said, ‘Surely for Allah,
the mighty and the majestic, there are two
(types of created) knowledge. One is the
hidden and the reserved knowledge (i.e.,
the knowledge of al-Ghaib) that no one
knows but He, and from that comes al-
Bada. The other is the knowledge that He
has taught it to His angels and His
messengers, and thelearned individuals
from the House of your Prophet
(PBUH&HF) know it.’“
Sulaiman asked, “I would like you to
further derive (al-Bada) from the Book of
Allah, the mighty and the majestic.” He
(PBUH) replied, “Consider the saying of
Allah to His Prophet (PBUH&HF), ‘So
turn away from them, and you are not
blameworthy’ (51:54) (by which) He
intended their destruction. Then, Allah
made Bada (i.e., initiated a new will) and
said, ‘And remind, for reminding benefits
the believers.’ (51:55)”
Sulaiman said, “Increase my (knowledge),
The Will Of Allah And Our Destiny
11
may I be sacrificed for you.” Imam al-
Ridha (PBUH) said, “Indeed my father
informed me from his ancestors that the
Messenger of Allah (PBUH&HF) said,
‘Certainly Allah, the Lord of might and
majesty, revealed to one of His prophets
(referring to Prophet Hizqil (PBUH) as per
another Hadith) that he should inform a
certain king that Allah would take his soul
in such and such time. That Prophet went
to him and informed him of that. (Out of
anxiety) the king fell down from his
throne and prayed to Allah, ‘O Lord!
Postpone my (death) so that I could raise
my infant and I conclude my matter’.
Next, Allah revealed to that Prophet to go
back to the king and to inform him that
Allah has caused his (previous) appointed
time of death to be forgotten (i.e., He has
made that information disappear) and
extended his lifetime 15 years. That
Prophet said to Allah, ‘O Lord! You know
that I have never been known as a liar.’
Allah revealed to him that he is just an
appointed servant, and should deliver (the
message) to him, and that Allah ‘is not
questioned for what He does.’ (21:23)”
The Imam (PBUH) again turned to
Sulaiman and said, “Are you emulating
the Jews on this issue?” He replied, “No! I
seek refuge in Allah from (doing) that.
What did the Jews say in this regard?” He
(PBUH) said, “They said, ‘the hand of
Allah is tied up.’ (5:64) They meant Allah
has concluded the matter and therefore He
no longer originates anything. Hence,
Allah said, ‘Be their hands tied up and be
they accursed for what they uttered.’
(5:64)” The Imam (PBUH) continued,
“Indeed, I witnessed people asking my
father, Musa Ibn Ja’far (PBUH), about al-
Bada, and he (PBUH) replied, ‘Why
should people deny al-Bada when Allah
has held in suspense some people who
wait for His command?’” (Referring to the
token: ‘There are others, held in suspense
for the command of Allah, whether He
would punish them, or would turn to
them in mercy.’ (9:106))
Sulaiman asked, “Could you inform me
about the token, ‘We have indeed sent it
down in the Night of Qadr’ (97:1)? What
was sent down?” Imam al-Ridha (PBUH)
replied, “O Sulaiman! In the Night of
Qadr, Allah makes the detailed planning
of what He allows to happen until next
year regarding any life, death, goodness
(Khair), evil (Sharr), and sustenance.
Whatever Allah measured and arranged on
that night is of definite matters (al-
Mahtum).” Sulaiman said, “Now I
understand it. But, increase my
(knowledge), may I be sacrificed for you.”
Imam al-Ridha (PBUH) said, “O Sulaiman!
Surely among the matters are the pending
issues (Mawquf) that are with Allah, the
Glorious. Of them, He advances what He
wills and delays what He wills...”5
The definite matters are matters about
which either Allah has chosen not to
change His permission or Allah changes
His will very unlikely. Notice that when
Allah makes Bada on a previously decreed
Safinah al-nejat. Vol.1, No.4
12
matter that was announced by His Prophet
(PBUH), His previous message or His
Prophet (PBUH) are not disproved or
falsified. Rather, Allah supports His
Prophet (PBUH) by some signs to prove
for people that the previous decreed matter
was a real matter that was supposed to
happen, and was not a fake one, rather a
new decree has taken the place of the
previous one by will of Allah. These
changes show Allah’s volition on
initiating a new decision on what he
already knew of voluntary actions of
people. Changes in Allah’s decisions
despite His knowledge, disproves
compelling cause and effect relationship
between people’s and Allah’s actions.
The following piece is a part of an
interesting long discourse of the
Commander of Faithful, Imam Ali (PBUH)
regarding al-Bada:
ا من أنكر البداء فقد قال ... و أمه فتوله عنهم -في كتابه للاه
سبحانه أراد أن يهلك فما أنت بملوم و ذلك أنه للاه
األرض في ذلك الوقت ثمه تداركهم برحمته فبدا له في
كرى -هلكهم و أنزل على رسوله ر فإنه الذ تنفع و ذك
و ما كان تعالى قوله و مثله المؤمنين بهم للاه و أنت ليعذ
بهم و هم يستغفرون معذ و ما ثمه بدا له فيهم و ما كان للاه
بهم للاه ون عن المسجد الحرام لهم أله يعذ و و هم يود
إن يكن منكم عشرون صابرون يغلبوا مائتين و كقوله
ثمه بدا له إن يكن منكم مائة يغلبوا ألفا من الهذين كفروا
عنكم و علم أنه فيكم ضعفا فإن الن خفهف تعالى فقال للاه
يكن منكم مائة صابرة يغلبوا مائتين و إن يكن منكم ألف
ابرين مع الوه و للاه و هكذا يجري يغلبوا ألفين بإذن للاه
و المنسوخ و هو يدل على توحيح األمر في النهاسخ
ما يشاء و يثبت و عنده أم -البداء و قوله يمحوا للاه
فهل يمحو إله ما كان و هل يثبت إله ما لم يكن و الكتاب
عزه و جله ... مثل هذا كثير في كتاب للاه
“As for he who denies al-Bada, (it would
suffice that) Allah said in His Book, ‘So
turn away from them, and you are not
blameworthy’ (51:54) (by which) Allah,
Who is pure (from imaginations), intended
their destruction on earth at that time.
Then, Allah rectified for them by His
mercy, made Bada (i.e., changed decision)
regarding their destruction, and revealed
to His Messenger, ‘And remind, for
reminding benefits the believers.’ (51:55)
A similar case is His saying, ‘But Allah is
not to punish them while you are among
them; nor is He to punish them while
they ask for forgiveness.’ (8:33) Then
Allah made Bada (by revealing): ‘But
what plea have they that Allah should not
punish them when they keep out
(believers) from the Sacred Mosque?’
(8:34) Similarly, it is His saying, ‘If there
exist twenty tolerant individuals among
you, they will overcome two hundred, and
if there are a hundred (like them) among
you, they will overcome a thousand of
those who disbelieve.’ (8:65) He then
made Bada and said, ‘Now, Allah
lightened your (burden) for He knew that
there is a weakness in you. Thus, if there
are a hundred tolerant people among
you, they will overcome two hundred, and
if there are a thousand (like them) among
you, they will overcome two thousands by
leave of Allah, and Allah is with those
who are patient.’ (8:66) In this manner,
the command of Allah is carried out on the
abrogating (Nasikh) and the abrogated
The Will Of Allah And Our Destiny
13
(Mansukh) issues. They sll show the
reformation of Bada. Furthermore, it is
His saying, ‘Allah deletes whatever He
wills (from the records) and establishes
(likewise), and with Him is the Mother-
Book.’ (13:39) Thus (tell me), does He
delete (anything) except that which
existed, and does He record (anything)
except that which did not exist? And there
are many examples (of Bada) like them in
the Book of Allah, the mighty and the
majestic...”6
1.3 Allah’s canceling a sign
In the last part of the previous Hadith, the
Commander of Faithful, Imam Ali (PBUH)
pointed to an important issue. When Allah
erases, it means either the object or its will
should have been existent so that Allah
would eliminate it. Similarly, when Allah
records, it means the object or its will
should have been non-existent so that
Allah establishes it and makes it a
knowable reality. In this manner, Allah
may modify what is to happening future
(Ma Yakun) or what has happened in the
past (Ma Kan). An example of the latter is
the act of abrogation of a previously
revealed commandment. Allah, the
Glorious, says in the Quran:
ما ننسخ من آية أو ننسها نأت بخير منها أو مثلها أ لم
على ء قدير كل شي تعلم أنه للاه
Neither do We cancel any sign nor do We
cause it to be forgotten, except that We
bring better than it or similar to it. Don’t
you know that Allah has power over all
things? (2:106)
To cause a sign to be forgotten means to
make its knowledge disappear (Ghaib).
Moreover, Allah states:
و لئن شئنا لنذهبنه بالهذي أوحينا إليك ثمه ل تجد لك به
علينا وكيل
If willed so, We would take away that
which We have revealed to you, and then
you would find no support for yourself
over Us in that matter. (17:86)
Once Allah decides to remove the
knowledge of a certain matter, nothing can
be found to testify to the early existence of
what is now non-existent. Again, in
another token, Allah states:
إنهه يعلم ال سنقرئك فل تنسى جهر و ما إله ما شاء للاه
يخفى
Soon shall We teach you (the Message),
so you shall not forget unless what Allah
willed (otherwise), for He knows what is
manifest and what is hidden. (87:6-7)
1.4 Bada in the records of human
actions
Another example of change in the
knowledge of what existed (Ilm Ma Kan)
is when Allah pardons a sinner on the Day
of Judgment. When Allah covers
(Ghafara) the sins of a sinner, it means
that He made all the records of his sin
disappear (becomes Ghaib). The
previously counted sinner will enter
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14
Paradise while nothing will be found to
testify against his sins. More amazing than
this, Allah may replace his sins with good
deeds so that in the view of the people of
Paradise and even in the view of the
prophets and the Imams, peace be upon
them all, who have access to the
knowledge of what existed, it will be as if
such a person has really performed those
good deeds. This is because the evident
knowledge concerning his sins has been
replaced with that of some good deeds.
Allah states:
إله من ل للاه تاب و آمن و عمل عمل صالحا فأولئك يبد
غفورا رحيما سيئاتهم حسنات و كان للاه
Unless he repents, believes, and works
righteous deeds, for Allah will change the
evil deeds of such persons into good
deeds, and Allah is the perfect concealer
and the most merciful. (25:70)
Notice that Allah does not say that He will
only forgive him, or will just grant him the
reward of the good deeds that he did not
perform. He rather states He would change
his bad deeds into good ones. This is a real
change in the knowledge of what existed
(Ilm Ma Kan). On the commentary of the
above token, it is narrated that Imam Baqir
(PBUH) said:
عبده المؤمن أوقفه على إذا كان يوم القيامة و حاسب للاه
با ذنوبه ذنبا ذنبا ثمه غفرها له ل يطلع على ذلك ملكا مقره
و ل نبيا مرسل قال عمر بن إبراهيم و أخبرني عن غير
يوقفه أن ما يكره ذنوبه من واحد أنهه قال و يستر عليه
عليها قال و يقول لسيئاته كوني حسنات قال و ذلك قول
تبارك و تعالى سيئاتهم حسنات و للاه ل للاه فأولئك يبد
غفورا رحيما .كان للاه
Imam al-Baqir (PBUH) said, “When the
Day of Judgment comes and Allah calls to
account His faithful servant, He shall
make him aware of all his sins and shall
cover them for him so that no close angel
and no sent prophet shall become aware of
them... He shall then say to his bad deeds,
‘Be good deeds’. And this is the saying of
Allah, Whose name is holy, Whose
remembrance is high, ‘Thus Allah will
replace the evil deeds of such persons
with good deeds, and Allah is the perfect
concealer and the most merciful.’
(25:70)”7
In another Hadith, Mu’awiya Ibn Wahab
narrated that Imam al-Sadiq (PBUH) said:
نيا فستر عليه في الد إذا تاب العبد توبة نووحا أحبهه للاه
و الخرة فقلت و كيف يستر عليه قال ينسي ملكيه ما
نوب و يوحي إلى جوارحه اكتمي عليه كتبا عليه من الذ
ذنوبه و يوحي إلى بقاع األرض اكتمي ما كان يعمل
حين يلقاه و ليس شي نوب فيلقى للاه ء يشهد عليك من الذ
نوب .عليه بشي ء من الذ
“When a servant repents a loyal
repentance, Allah loves him and covers his
(deficiencies) in this world and the
Hereafter.” I asked, “How does He cover
his sins?” He (PBUH) replied, “He causes
the two angels to forget what they have
recorded against him of the sins. He then
reveals to the servant’s organs, ‘Conceal
his sins’, and reveals to the places of the
earth (where he committed sin), ‘Conceal
what he acted on you of the sins’. Thus, he
meets Allah while there is nothing to
The Will Of Allah And Our Destiny
15
witness against him about any of the
sins.”8
It is narrated from the Prophet
(PBUH&HF) as well as many of our
Imams (PBUT) that:
نب و نب كمن ل ذنب له و المقيم على الذه التهائب من الذه
.هو مستغفر منه كالمستهزئ
“He who repents (his) sin is like the one
who has not committed a sin at all. He
who stays on sin and asks for forgiveness
is like a mocker.”9
Allah states in the Quran:
و قولوا قول سديدا يـولح يا أيها الهذين آمنوا اتهقوا للاه
ذنوبكم لكم أعمالكم و يغفر لكم
O you who believe! Be mindful of Allah
and state sound words so that He may fix
for you your deeds, and cover you your
sins. (33:70-71)
In fact, the Arabic word “Ghafara,” which
is usually translated as “to forgive,”
originally means “to cover” or “to
conceal”. Thus, what is meant by “Allah’s
forgiveness” on the Day of Judgment is
Allah’s concealment of the evident
knowledge concerning the servant’s sin,
which means transferring this information
to the knowledge of unseen Ilm al-Ghaib).
1.5 Bada in life opportunities
Another case for which Allah may make
Bada is when one acts upon good deeds.
For instance, if one gives charity, then
Allah may decide to delay the time of his
death and brings for that person a new
opportunity that was not decreed before
the charity was given. Although Allah has
the foreknowledge of our future tendency
to give charity under certain permitted
situations, He may decide not to make its
worldly benefits effective until the
occurrence of the action. The amounts and
the types of the benefits are decreed
according to Allah’s choice and may
involve Bada for each specific case.
Hence, the fact that Allah has the
foreknowledge of all our future actions
under any circumstances, does not imply
that Allah has concluded the matter. In an
interesting token of the Quran, Allah
states:
ر و ل ينقص من عمره إله في كتاب ر من معمه و ما يعمه
يسير إنه ذلك على للاه
Nor is an individual’s life prolonged, nor
does anything decrease from his life
span, except that it is (made appear) in a
book. Verily, all that is easy for Allah.
(35:11)
The above token clearly proves change in
the death time, which implies a change in
the previously decreed time of death.
These changes in the will of Allah
instantly appear in the book of creation,
which is observed by the divinely
appointed saints as well as the angels.
Regarding the appointed time of death,
Allah states:
ى من طين ثمه قضى هو الهذي خلقكم أجل و أجل مسم
عنده ثمه أنتم تمترون
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16
He is who created you from clay, and
then decreed (Qadhaa) an appointed time
(of death) and a definite appointed time
(which is) with Him (6:2)
The above token proves that Allah’s
decree (Qadhaa) is His creation (not
eternal) due to the phrase “then” used in
the sequence of actions. Furthermore, the
above token states that there are two types
of appointed death time. Mas’ada Ibn
Sadaqa and Hamran both narrated:
ععن أب ى ثمه قضى في قوله ي عبد للاه أجل و أجل مسم
ى الهذي قال األجل عنده م موقوف غير مسم منه ما يقد
ا األجل المسمهى فهو الهذي ر منه ما شاء و أمه شاء و يؤخ
ا يريد أن يكون من ليلة القدر إلى مثلها من قابل ينزل ممه
فإذا جاء أجلهم ل يستأخرون ساعة و ل فذلك قول للاه
.يستقدمون
About the token, “He then passed decrees
(Qadhaa) on an appointed time (of death)
and a definite appointed time (that is)
with Him,” (6:2) Imam al-Sadiq (PBUH)
said, “The non-definite appointed time is
the one that is pending (Mawquf), of
which He advances as He wills and
postpones as He wills. However, the
definite time is the one that is sent down
among the things He intended to happen
from a night of divine arrangement and
planning (Lailat al-Qadr) until a similar
night in the next year. And that is the
saying of Allah, ‘(He gives them respite
towards a definite appointed time.) But,
when their appointed time comes, they
would be able to neither postpone (it) for
a single moment, nor advance (it).’
(16:61)”10
It is narrated that Imam Baqir (PBUH)
said:
دقة ينفيان يدفعان العمر و في الفقر و يزيدان البر و الوه
وء. تسعين ميتة السه
“Beneficence and charity dismiss poverty,
increase lifespan, and avert seventy bad
and unpleasant (types of) death (by will of
Allah).”11
1.6 Bada due to imploring Allah
Another example that changes in Allah’s
decision may occur is when we pray to
Him. If Allah chooses to respond to our
supplication, He initiates real change in
the world and may re-plan our future.
Allah, the Glorious, states in the Quran:
ادعوني أستجب لكم.
Call on Me so that I answer you. (40:60)
قل ما يعبؤا بكم ربي لو ل دعاؤكم.
My Lord would have not concerned
Himself with you if it were not for your
call (upon Him). (25:77)
There are sayings from the Imams (PBUT)
indicating that Allah may cancel a
decisive and confirmed decree (Qadhaa
al-Mubram) regarding a worldly
punishment that is about to take place,
merely due to the supplication (Du’aa) of
His servant. For instance, it is narrated that
Imam Musa al-Kadhim (PBUH) said:
عزه و جله عاء و الطهلب إلى للاه عاء فإنه الد عليكم بالد
ر و قضي فإذا إله إمضاؤه يبق فلم يرد البلء و قد قد
The Will Of Allah And Our Destiny
17
و سئل صرف البلء صرفا . دعي للاه
“I advise you to supplication (towards
Allah as instructed only by His appointed
saints). Certainly, prayer and request
towards the Lord of might and majesty
drive away an affliction that was planned
and passed, and all that was remaining of
it was its execution (Imdhaa). When Allah
is called upon and is implored, He (may)
avert the affliction in an amazing way.”12
Although Bakri scholars claim that al-
Bada is impossible for Allah, we find
many Hadith in their collections that
suggest otherwise. For instance, the
following is a widely narrated Hadith,
which is authentic (Sahih) according to the
Bakri’s criteria of authenticity:
، وإن البر يزيد في قال النبي ص: الدعاء يرد القضاء
الرزق، وإن العبد ليحرم الرزق بالذنب يويبه
The Messenger of Allah (PBUH&HF) said,
“Supplication (to Allah) averts the decree
(al-Qadhaa), and doing good (to others)
increases the sustenance. Verily the
sustenance of a servant may be shortened
due to committing sin.”13
Besides, Allah reveals in the Quran:
ا فلو ل كانت قرية آمنت فنفعها إيمانها إله قوم يونس لمه
نيا و آمنوا كشفنا عنهم عذاب الخزي في الحياة الد
حين متهعناهم إلى
Why had not there been a single
township (among those We decreed to
destroy) whose people would accept faith
so that their faith should have profited
them (before Our decree is carried out),
except for the People of Jonah (Yunus)?
When they believed, We lifted the
chastisement of ignominy from them in
the life of this world, and permitted them
to enjoy (their life) for a while. (10:98)
The above token points to a clear example
of al-Bada that took place for the people
of Prophet Yunus (PBUH) whose calamity
was kept off and prevented. Due to their
rejections of the messenger of Allah and
disbelief to Allah’s commandments, they
became subject to a severe wrath of Allah
in this world. At the time that the
punishment was about to manifest,
Prophet Yunus (PBUH) distanced himself
from them and went far away. Upon his
departure and appearance of some signs of
the heavenly punishment, people came to
their senses and suddenly changed their
behavior and became mindful of Allah.
They pleaded for mercy to the almighty
Allah from the depth of their hearts.
Subsequently, Allah decided to avert the
calamity that was about to inflict them all
just as His Prophet had informed them
earlier. Allah, the mighty and the majestic,
revealed:
آمنوا و اتهقوا لفتحنا عليهم بركات من و لو أنه أهل القرى
السهماء و األرض و لكن كذهبوا فأخذناهم بما كانوا
يكسبون
If the people of the towns had faith and
were mindful (of Allah concerning His
commandments and prohibitions), We
would indeed have opened out to them
the doors of blessings from the heaven
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18
and the earth; but they rejected (the
Prophets and their sayings), and thus We
caught them for what they earned (of evil
deeds). (7:96)
1.7 The significance of al-Bada
As we have seen, there are massive pieces
of evidence in the Quran that clearly
disprove the Bakri doctrine which states
“the pen has dried up having written down
all future events”. In contrast, the
followers of Ahl al-Bait (PBUT) do not
emulate the Jews who considered that
Allah had concluded the matter. We
believe Allah’s hands are open to do as He
wills. Nevertheless, Allah does not act
without purpose. The changes in decree
have educational purposes for people
including the prophets and the Imams,
peace be upon them all. Although people
may usually be unaware of the details of
all such changes in the world, by realizing
the general concept of al-Bada, one will
truly understand that everything is in the
hands of Allah and He is able to do all
things at any time, and that it is never too
late for Him to do anything He wills. It
demonstrates the independent freedom of
the will of Allah, the mighty and the
majestic, in all His actions and that He is
never restricted by His own creations,
including His Own previous will.
Moreover, it removes the sense of
compulsion and irrevocable
predestination, giving sinners hope that
Allah may totally revise their past and
future. It encourages them to strive hard,
supplicate to Allah, and act upon good
deeds with the hope that Allah may fix
their deeds and may change their fate.
Zurara Ibn A’ayun and Hisham Ibn Salim
narrated that Imam al-Sadiq (PBUH) said:
د بن عيسى عن د بن يحيى عن أحمد بن محمه محمه
ال عن أبي إسحاق ثعلبة عن زرارة بن أعين عن الحجه
بشي ء مثل البداء و في أحدهما ع قال ما عبد للاه
رواية ابن أبي عمير عن هشام بن سالم عن أبي عبد للاه
بمثل البداء ع ما عظم للاه
“Allah was not worshipped to the extent
that He was worshipped due to al-Bada.
Allah was not glorified as much as He was
glorified due to al-Bada.”14
1.8 Invariancy of Allah’s Eternal
Knowledge
It should, however, be noted that,
according to several pieces of Hadith,
Allah knew (in His Eternal knowledge)
what He would change later, keeping in
mind that by His Eternal knowledge, we
only mean He is purified from ignorance.
Thus, the change happens only to the
created information. Abdullah Ibn Sanan
narrated:
ر ما يشاء و يمحو ما يشاء و م ما يشاء و يؤخ يقد إنه للاه
و عنده أم الكتاب يثبت ما يشاء و قال فكل أمر يريده للاه
ء يبدو له إله و قد مه قبل أن يـونعه ليس شي فهو في عل
إن علمه في كان .جهل من ل يبدو له للاه
Imam al-Sadiq (PBUH) said, “Certainly
Allah advances what He wills, postpones
what He wills, erases what He wills,
The Will Of Allah And Our Destiny
19
confirms what He wills, and with Him is
the Mother-Book. Whatever Allah intends
was in His knowledge before He makes
and creates it. No new decision appears
(by) Allah except that it was certainly in
His knowledge. Verily, no new decision
appears (by) Allah out of ignorance.”15
Abu Basir narrated that Imam al-Sadiq
(PBUH) said:
عزه و جله يبدو له يعلمه ء لم شي في من زعم أنه للاه
فابرءوا منه. أمس
“Keep aloof from a person who maintains
that a new decision appears (by) Allah
today that He did not know yesterday.”16
Another aspect and interpretation of this
issue is that all possible changes in the
sequence of decisions of Allah have been
created and exist in His knowledge of
unseen (Ilm al-Ghaib), and Allah knows
about all His unseen creations which are
not allowed to manifest yet.
2. Frequent Change of Decision
(Taraddud)
2.1.The meaning of Taraddud by Allah
Taraddud means hesitation in concluding
a will and frequent change of decision. It
can be viewed as the continual Bada on an
issue. Both the Shia and the Bakri’s have
reported multiple frequent (Mutawatir)
and authentic (Sahih) Hadith that state
Allah makes Taraddud in some of His
actions.
Change of decision or hesitation may
occur for human being due to other
influencing powers or because of
ignorance. Allah is free from all attributes
of His creation. Taraddud for Allah only
shows His absolute volition. This
phenomenon is the greatest manifestation
of exercising independent freedom of
choice by Allah. It clearly demonstrates
the fact that Allah, the Sublime, is not
compelled by His previous decisions and
actions, and that He does as He chooses,
and may change His decision as He wills
new things. The Taraddud and Bada also
have educational purposes for His
believing servants, which develops in
them supreme levels of faith, submission
and trust in Allah and relinquishing all
their affairs to Him.
2.2.The Shia and Bakri Hadith on
Taraddud
Both the Shia and the Bakri narrators have
reported independent multiple (Mutawatir)
and authentic (Sahih) Hadith that state
Allah makes Taraddud in some of His
actions. As for the Shia, Ibn Abi Ya’fur
narrated that Imam al-Sadiq (PBUH) said:
عزه و جله إنه العبد من عبيدي المؤمنين ليذنب قال للاه
نيا و ا يستوجب به عقوبتي في الد نب العظيم ممه الذه
ل له الخرة فأنظر له فيما فيه صلحه في آخرته فأعج
ر عقوبة نب و أقد نيا ألجازيه بذلك الذه العقوبة عليه في الد
ى و نب و أقضيه و أتركه عليه موقوفا غير ممض ذلك الذه
في لي في إمضائه المشيئة و ما يعلم عبدي به فأتردهد
ذلك مرارا على إمضائه ثمه أمسك عنه فل أمضيه كراهة
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20
ل عليه لمساءته و حيدا عن إدخال المكروه عليه فأتطوه
فح محبهة لمكافاته لكثير نوافله اله تي بالعفو عنه و الوه
ب بها إليه في ليله و نهاره فأصرف ذلك البلء عنه يتقره
رته و قضيته و تركته موقوفا و لي في إمضائه و قد قده
خره المشيئة ثمه أكتب له عظيم أجر نزول ذلك البلء و أده
و أوفر له أجره و لم يشعر به و لم يول إليه أذاه و أنا
حيم ءوف الره الكريم الره للاه
Allah, the Lord of might and majesty said,
“(It may happen that) a faithful servant of
Mine commits a great sin, for which he
deserves retribution in this world and in
the Hereafter. I am concerned about his
interest and his benefit in the Hereafter,
and hence, I advance his punishment to
this world so that I penalize him for that
sin. I plan the (worldly) punishment for
his sin and pass it but I leave it suspended
without carrying it out, and there is a will
for Me in its execution (Imdhaa) while My
servant is not aware of it. Then I
repeatedly change My decision
(Ataraddudu Mirara) on allowing its
execution, and I may finally refrain from it
and may not carry it out due to My
reluctance on his dislike (of such
retaliation) and My withdrawal from
putting him into trouble. I give him respite
by excusing and forgiving him because I
would like to recompense for his
numerous supererogatory deeds by which
he tries to draw himself near to Me in the
nights and days of his life. Thus, I avert
from him the affliction that I had planned
and passed it, but left it in suspense
(Mawquf), and had had a will in its
execution (Imdhaa) previously. However,
(sometimes, I do not yet consider it
sufficient and), I write for him the great
reward of (tolerating) the affliction that
was to be sent down. I reserve that for his
(Hereafter) and increase his rewards while
he did not become aware of it, nor did its
harm reach him. And I am Allah, the
generous, the compassionate, the
merciful.”17
The above Hadith, besides all interesting
aspects that contains, demonstrates the
importance of acting upon the
supererogatory deeds. Such acts bring the
pleasure of Allah, and He may decide to
waive the punishment that a servant truly
deserves.
In a widespread Hadith through multiple
independent authorities (Mutawatir), it is
narrated from Imam Ali Ibn al-Husain
(PBUH), Imam al-Baqir (PBUH), and Imam
al-Sadiq (PBUH) who all said who all
narrated from the Messenger of Allah that
the Lord of might and majesty said:
من أهان لي وليا فقد بارزني بالمحاربة و أنا أسرع
دت عن شي شي ا فاعله ء أن ء إلى نورة أوليائي و ما ترده
دي عن وفاة المؤمن يكره الموت و أكره مساءته كترد
...
“He who belittles My faithful servant has
indeed challenged Me to combat, and I am
the quickest to aid My friends. And I did
not frequently change My decision
(Taraddud) on the things that I do as much
as I changed My decision (Taraddud) on
taking the soul of My faithful servant who
The Will Of Allah And Our Destiny
21
dislikes death and I dislike his dislike
…”18
In fact, a faithful servant enjoys such a
great status in the eyes of Allah that Allah
does not take his soul without his
satisfaction, and will let him die by his
choice. Allah says in the holy Quran:
ربك راضية يا أيهتها النهفس المطمئنهة ارجعي إلى
مرضيهة
O confident soul! Return to your Lord
well pleased and well pleasing. (89:27-28)
The believer mentioned in the above
Hadith is just a regular believer who may
have some fear from death due to his
previous sins. Even for an unwavering
believer who does not fear death at all, he
still loves his faithful dependents (i.e., his
believing wife and children) for the sake
of Allah, and it is hard for him to leave
those with whom he is acquainted. He
may also have some unfinished sacred
activities that he wants to accomplish
before death. The above Hadith points to
such natural reluctance and dislike.
Imam Sadiq (PBUH) narrates from Imam
Sajjad (PBUH) who said:
عزه و جله ما من شي ق دي عن ال للاه د عنه ترد ء أترده
ته فإذا قبض روح المؤمن يكره الموت و أنا أكره مساء
ر فيه بعثت إليه بريحانتين من حضره أجله الهذي ل يؤخه
ا الجنهة تسمهى إحداهما المسخية و األخرى المنسية فأمه
ا المنسية فتن سيه أمر المسخية فتسخيه عن ماله و أمه
نيا. الد
Allah, the Lord of might and majesty
said, “And I did not frequently change My
decision (Taraddud) on the things that I do
as much as I changed My decision
(Taraddud) on taking the soul of My
faithful servant who dislikes death and I
dislike his dislike. Thus, when his (final)
appointed time that is not (further)
postponed comes, I shall dispatch to him
two sweet basils from Paradise, one is
called Muskhiya (transformer) and the
other one is called Munsiya (amnesic).
The Muskhiya liberates him from his
belongings, and the Munsiya causes him to
forget the affairs of the world.”19
Moreover, Imam Sadiq (PBUH) narrates
from the Messenger of Allah (PBUH&HF)
who said:
نه مؤمنا أقسم على ربه أن ل يميته ما أماته أبدا و لو أ
عزه و جله لكن إذا كان ذلك أو إذا حضر أجله بعث للاه
إليه ريحين ريحا يقال لها المنسية و ريحا يقال لها
ية ا المسخ ا المنسية فإنهها تنسيه أهله و ماله و أمه فأمه
نيا حتهى يختار ما عند ي نفسه عن الد ية فإنهها تسخ المسخ
للاه
“If a believer swears by his Lord that He
never impose death on him, He will not
cause him die (in such a state) at all.
However, if he does (swear that he does
not wish to die) and his appointed time of
death arrives, the Lord of might and
majesty shall dispatch to him two types of
scented breath (from Paradise), one breeze
is called Munsiya and the other one is
called Muskhiya. The Munsiya shall cause
him to forget his family and his properties,
and Muskhiya shall liberate him from the
Safinah al-nejat. Vol.1, No.4
22
world, so that he shall finally choose what
is with Allah (i.e., the Hereafter).20
It is quite amazing that the Bakri’s have
reported numerous narrations that are
authentic based on their own criteria
testifying the fact that Allah makes
hesitation and frequently changes His
decision in some of His actions, and yet
they continue to believe that Allah’s will
and decision are eternal! Abu Hurayra,
Aisha, Maimuna, Anas Ibn Malik, Ibn
Abbas, among others narrated that Allah’s
Messenger (PBUH&HF) said:
قال: من عادى لي ولي ا فقد آذنته بالحرب وما إنه للاه
ب إليه عبدي ا افترضت عليه وما تقره بشيء أحبه إليه ممه
ب إليه بالنهوافل حتهى أحبهه فإذا أحببته يزال عبدي يتقره
كنت سمعه الهذي يسمع به وبوره الهذي يبور به ويده
له الهتي يمشي بها وإن سألني الهتي يبطش بها ورج
دت عن شيء ألعطينهه ولئن استعاذني ألعيذنهه وما ترده
دي عن نفس المؤمن يكره الموت وأنا أكره أنا فاعله ترد
مساءته.
“Allah said, ‘I will declare war against
him who shows hostility to a pious
worshipper of Mine. And the most
beloved things with which My servant
comes nearer to Me, is what I have
enjoined upon him. My servant continues
to come closer to Me by performing
Nawafil (supererogatory prayer or any
other good actions beyond obligations)
until I love him. When I love him, I
become (i.e., I assign My created spirit to
become) his sense of hearing by which he
hears, and his sense of sight by which he
sees, and his hand by which he grips, and
his leg by which he walks. If he requests
from Me, I shall grant him, and if he asks
My protection and seeks refuge to Me, I
shall protect him and shall give him
refuge. And I do not hesitate (Taraddud)
to do anything as much as I hesitate
(Taraddud) to take the soul of a believer
who dislikes death and I dislike his
dislike.”21
Notice that in all traditions only the term
Taraddud is attributed to the action of
Allah, not Tardid. The meaning of
Taraddud is slightly different from
Tardid. Tardid or indecision of a believer
might be due to ignorance or fear. On the
other hand, Taraddud of Allah is due to
knowledge of the shaky situation of the
servant. In Arabic language, Taraddud is
the accepting to act according to Tardid.
Thus, Taraddud is the action of changing
decision by Allah when Allah sees the
Tardid or perplexity of the believer, for
instance, concerning death.
Conclusion
In this article, we provided some evidence
to prove that the Creator of the worlds has
power to cancel His previous will,
intention, planning, and decree, making a
total new revision on His decision.
Moreover, He may frequently revise His
will on a certain matter. As we discussed
in the article, unlike the changes in the
decision of human beings, such an action
of Allah is not due to ignorance, rather it
shows the absolute freed of the will of
The Will Of Allah And Our Destiny
23
Allah. Moreover, knowing the general
notions of Bada and Taraddud serves as
educating His servants to understand that
it is never late to implore Allah for better
future. This issue also proves that the will
of Allah is the creation of Allah and is not
eternal.
END NOTES:
1 The word al-Bada (البداء) that we discuss here is an infinitive and has a Hamza at the end. The root of al-Bada is B-D-Hamza (بدأ) with the past and present tense in the form of ( يبدأ - بدأ ), which means: to begin, to start, to originate, and to initiate. It is commonly confused with another root B-D-W (بدو) with the past and present tense in the form of ( و - بدا يبد ), which means: to appear. As the root of the former suggests, al-Bada implies a new decision by Allah, which follows a real change in His creation. We can say that by al-Bada Allah makes a new decision as to which one of the invisible (Ghaib) things that had not willed to happen, wills to appear. In this sense, al-Bada inherits the meanings of both roots.
2 Hadith refers to sayings of the divinely assigned saints who are either the prophets or their successors and executors that Allah assigned as the spiritual leaders and the authorized interpreters of the holy scriptures, and made their statements His statements as they only utter what Allah pleases and commands them to say.
3Al-Kafi, vol. 1, p. 141, Hadith 7.
4Bihar al-Anwar, vol. 5, p. 111, Hadith 36, cited from al-Tawhid.
5Bihar al-Anwar, vol. 4, pp 95-96, Hadith 2, cited from ‘Uyun Akhbar al-Ridha (PBUH).
6Bihar al-Anwar, vol. 90, pp 83-84, cited from Tafsir, al-Nu’mani.
7Bihar al-Anwar, v 7, p. 260, Hadith 5, cited from al-Zuhd; A similar narration from the Messenger of Allah (PBUH&HF) is found in ‘Uyun Akhbar al-Ridha (PBUH), v 2, p. 33, Hadith 57.
8Al-Kafi, vol. 2, p. 430, Hadith 1; p. 436, Hadith 12.
9Al-Kafi, vol. 2, p. 435, Hadith 10.
10Tafsir, al-‘Ayyashi, vol. 1, pp 354-355, Hadiths 5, 6, & 7; Bihar al-Anwar, vol. 4, p. 116, Hadith 44.
11Al-Kafi, vol. 4, p. 2, Hadith 2.
12Bihar al-Anwar, vol. 90, p. 296, cited from Makarim al-Akhlaq.
13Jami’ al-Saghir, al-Suyuti, vol. 3, section “A-D”, Hadith 4262 (He said this Hadith is Sahih); al-Mustadrak Ala al-Sahihain, al-Hakim, narrated from Thawban; Similar multiple Hadith are narrated in Sahih, al-Tirmidhi, vol. 3, Chapter on “Qadar is not averted except by Du’a”, Hadith 2225 (Al-Tirmidhi said the Hadith is Hasan); Kanz al-‘Ummal, vol. 2, Hadith 3118 & 3148.
14Al-Kafi, vol. 1, p. 146, Hadith 1.
15 Bihar al-Anwar, vol. 4, p. 121, Hadith 63, cited from Tafsir, al-‘Ayyashi.
16Kamal al-Din, p. 69; Bihar al-Anwar, vol. 4, p. 111, Hadith 30.
17Al-Kafi, vol. 2, p. 449, Hadith 1.
18Al-Kafi, vol. 2, pp 352-354, Hadith 7, 8, & 11; p. 246, Hadith 6 with slightly various wordings; The Margin of Mafatih al-Jinan, Under supplication for longevity.
Safinah al-nejat. Vol.1, No.4
24
19Bihar al-Anwar, vol. 6, p. 152, Hadith 5, cited from al-Amali, al-Tusi.
20Al-Kafi, vol. 3, p. 127, Hadith 1; Ma’ani al-Akhbar, p. 142, Hadith 1; Bihar al-Anwar, vol. 6, p. 153, Hadith 7.
21Sahih, al-Bukhari, Volume 8, Book 76, Hadith 509; Musnad, Ahmad Ibn Hanbal, vol. 6, Chapter of the Ahadith of ‘Aisha; Jami’ al-Saghir, al-Suyuti, vol. 2, Chapter of the complement of letter Alif, Hadith 1752 (He said the Hadith is authentic); Kanz al-‘Ummal, vol. 1, Part 3 in the Complementary of the Book of Faith, Hadith 1156, 1157, 1160, 1161, & 1680; Other Bakri traditionists such as Tabarani, Ibn Asakir, Ibn Mardawaih, Ibn Abi al-Dunya, Abu Nu’aim have reported this Hadith as well.
25
Analysis of Structure of statements asking
for Repentance In The Quranic Verses And
Imam Sajjad’s (A.S) Words In Sahifah
Sajjadiyah
Professor Gholam-Hosein A’arabi
Mansooreh Shahsavan
Ph.D. student of Quran And tradition science, Qum university
Article acceptance date: Dec. 2016
Abstract
In this research, our goal is to explain lingual structure of repentance in the Quran
and theological texts, in particular imam Sajjad’s (A.S) word. The language of
Quran and theological texts is the very method of divine messaging to the people
which intends to explain a collection of beliefs, ethical codes and laws, which the
Almighty God sent through His prophets and divine books for managing human’s
individual and social life; This language should be understandable for everyone. It
is because of the fact that the Holy Quran is a guidance book for all human beings
and prophets’ only aim, which was commanded by God, was to guide human beings
to salvation.
Key words
Sahifah Sajjadiyah, Lisan, repentance
Safinah al-nejat. Vol.1, No.4
26
Introduction:
Before discussing the language structure
of the Holy Quran and Sahifah
Sajjadiyah about repentance, it is
essential to discuss the word “Lisan”
:which has two meanings ,[ لسان ]
language the means to speak1or tongue a
member of body and its power.2 Also it
is literally defined as a movable organ
inside mouth and the most important
tool for speech. And also it is used to
refer to the language spoken by a nation,
for English.3 Language is one of the
mental abilities of human being's mind
to communicate and convey messages.
Speech is the vocal realization and a
manifestation of this ability.
Application of the word "lisan" in
Quran:
Ability to speak is one of the mysterious
aspects of human being's existence, in a
way that even when he is alone,
thinking, he has this ability without
producing a word.
So it is better to note that language is an
ability of creating signs, a kind of
special talent spread among all. But
speech has a kind of individual aspect.
Observation of Quranic applications of
this word indicates that the word
"Lisan" and its equivalents have been
used in these meanings:
1- It is a fleshy organ in mouth. It helps
human being to speak by its soft strings
of muscles: "And a tongue and pair of
lips" (the holy Quran; 90:9)
2- It means "language" which each a
nation has: "And we send all prophets
to their nation by the language of their
own nation" (the holy Quran; 14/ 4)
Or
"We know that they will say just a
human being teaches the Quran to
him. The language of the person to
whom they refer is not Arabic and the
language of this word is clear Arabic
(the holy Quran; 16/103).
And “We made this Quran fluent for
you (you can recite it fluently) in order
to give glad tiding to the pious and to
frighten the hard-headed by it.” (the
holy Quran;19/ 97)
3- In Quran, the third meaning used for
the word "Lisan" is "speech" : “And my
brother Haroon is more eloquent. Send
him with me in order to confirm me. I
am afraid of their denial (the holy
Quran;19/97).
Or the verse:"And make me Eloquent"
(the holy Quran; 20: 27)
and “David and Jesus cursed the
people from the Bani Isreal who
became infidel.” (the holy Quran; 5: 78)
After clarifying the meanings of the
word(s) "lisan", now it is proper to
study the structure of language which
God in Quran (which presents us a
Analysis Of Structure Of Statements Asking For Repentance In Quranic Verses
27
comprehensive program named
religion) and Imam Sajjad (A.S) in
Sahifah Sajjadiyah have used talking
about repentance? In other word, one
should observe that whether "The
language of religion" is the same as
"religious language"? Or they are
different meaning-wise? Answering
these questions, it should be said that
some scholars believe that they are
different. They say that “the language of
religion” is the language by which the
religion has been transferred to people;
whereas “religious language” is
something beyond that; This is the
language by which one speaks about
religion, its concepts or spiritual
experiences. It also includes people's
prays and supplications. According to
this explanation, the quality of the
language of praying and speaking to
God should be noticed.
Lingual structure of Quran about
repentance:
In holy Quran, "repentance" has been
used in numerous situations. In holy
Quran for many times, God has invited
human being to repent. He discussed
some issues including the concept of
repentance, its position, the process of
its fulfillment, its reasons, obstacles
ahead of it, etc. in Quran. But the style
of speaking in Quran is not similar to
philosophers’, mystics' and logicians'. In
fact, the style of the language of Quran
regarding repentance is the way of
explanation which wise and ordinary
people use in their communications. To
convey His message, God has used the
common lingual system, vocabularies
and correct grammatical structures,
which are common in people's daily
conversations. It is because of the fact
that the language of Quran is the
language of (human's) nature which is
manifested in ordinary language.
As Quran is an eternal miracle for all
people in all times, and all of its
messages are to guide people aiming at
assisting human beings to get to
salvation, it used the language common
among people to talk about repentance.
It is because of the fact that God knows
the best that, although people's language
and regional and tribal culture have less
in common, their natures have common
unchangeable tendencies.
Quran addresses this very nature of
people and its mission is to flourish
natures. Due to this, its language is
familiar to all human beings and its
comprehension is easy for all.4.
Therefore, God states: “O’ believers!
All of you repent to God.” (the holy
Quran; 24:31). We know that going
through right path (divine path) and
doing good deeds is in nature of human
beings. However, sometimes, some
satanic elements deviate human beings
from divine path, and encourage human
beings to commit sins. This is called
rebellion. In fact, rebellion is standing
Safinah al-nejat. Vol.1, No.4
28
up against God obedience and freeing
oneself from God's obedience. It is a
type of an alteration in nature. It is
originated from deviation first nature
human beings are created with; the fact
is any disobedience of God is neglecting
the need of our soul. To repent, first
human beings should have a real return
to his pure nature; the very nature on
which God has created all people. "So,
turn to monotheistic religion, which is
in accordance with the nature on
which God created human being. And
there is no alteration in God's
creation". (The holy Quran; 30:30).
Lingual structure of repentance from
imam Sajjad's viewpoint:
After noticing God’s high position and
necessity of obeying Him and be afraid
of the outcomes of sins and side effects
of sins in our life while being hopeful
about God's Kindness and Mercy, the
spiritual feeling of asking God for
repentance will form in human beings.
In this situation, one should know how
to speak to his God if he desires his
prayer be accepted by God. The verse
eight of sura Tahrim and other verses in
which God universally invites all of His
servants towards Himself, indicate that
if a sinner returns towards his God in
anyhow, He will accept him.
“O’ believers! Repent to your Lord
purely. In this way, perhaps your Lord
cover your sins and enter you in
heavens under whose trees stream
flow. All of these will happen in a day
that your Lord would not make the
prophet and his believers abject. Their
lights are moving ahead of them. Their
lights move by their sides. They say: O’
Lord perfect our light and bless us.
You are able to do everything.” (the
holy Quran; 66:8). "So, ask your lord's
forgiveness and then, return to Him.
My Lord is merciful and loving (about
the servants who repent).” (the holy
Quran;11: 90).
Although God is awaiting His servants
and is eager to give them great reward
for their little effort of returning to Him,
the repentance code necessitates that
one uses "supplicatory" language when
speaking to God as it is observed in
Imam Sajjad's (A.S) prayers; this
language has its own special
characteristic and it is formed based on
human's understanding of his inability,
natural poverty and his intense need to
Almighty God. This comprehension
paves the way for receiving divine
mercy. It is proved that all creatures
including human beings are absolute
need towards the Absolute rich.5 This
poverty is not something extrinsic and
temporary. It is something, which exists
in his nature. This issue has been
stipulated and explained in holy Quran
thoroughly. God states: "O' people! You
are in need of God and He is the only
existence who is free from need and is
glorified.” (the holy Quran; 35:15).
Analysis Of Structure Of Statements Asking For Repentance In Quranic Verses
29
It is obvious that repenting to God is a
sort of prayer. It is a prayer which is
done in order to wipe out sins. It causes
the sinful servants turn into one who is
blessed by God’s Grace. In fact, the
language of a sinful person is the
language of prayer, even if he is not
aware of this fact. In addition to this,
when God created every creatures, He
set a natural force in them. By the use of
this natural force, the creature answers
Lord's call. Like other creatures, human
always answers this call. But because
man is not able to have perfect
understanding of God's essence and
attributes, in his relation with Him, he
has to negate imperfections from these
attributes and then attribute them to
God. To understand (divine issues),
speaking to God and repenting, we have
to use those limited concepts. These
concepts do not convey the reality of
divine attributes.
By explaining the fact that concepts
which we use to speak to God are made
by our limited and incomplete mind and
cannot indicate the reality of God's
essence and attributes, imam Baqir
(A.S) stated: “whatever (about God's
Essence and Attributes) you have
perceived by the help of your thought in
their most correct meaning is a creature
just like yourself which will be returned
to you.”6.
In fact, it should be said that the
language of prayer, repentance and
speaking to God is not a set of signs that
convey some concepts, but it is an
explanation of the states of human
beings; in the language of repentance
the addressee (indeed) is Transcendent
God, so the words are not important. In
prayers of Sahifah Sajjadiyah, Imam
Sajjad (A.S) has pointed to this fact
many times. He introduced it as
essential impact of God's Grace: “O' my
lord! And before offering their devotion
to you, you have been controlling their
affairs, you have prepared their reward,
before they start obeying you. It is
because of the fact that your (God’s)
manner is to forgive and expand
grace.”7
"O' my Lord! Praise belongs to you.
You have hide many of my defects (from
people) and you did not disgraced me
(about people). You have covered many
of my sins and not made me notorious.
And you have not defamed me in public
eye".8
It is important to mention that asking
God for repentance orally and its
verbalization are more effective.
Therefore, the divine leaders of Islam
recommended us to verbalize our needs,
repent orally, and decide not to commit
sins after repentance. Anyway, this type
of speaking, "supplicatory" language, is
special way of speaking between sinful
servants and Forgiving God. Infallible
Safinah al-nejat. Vol.1, No.4
30
imams (A.S), in general, and imam
Sajjad (A.S), in particular, taught this
form of praying to people in order to be
able to attract God's Grace. Speaking
with supplicatory language is an art,
which attracts people's heart to God.
God's Grace will result in giving one the
opportunity of worshipping God with
deep love. It also takes the obstacles
away from the course of human's life.
Therefore, a servant who committed
many sins is also capable of being
surrounded by God's Grace. And by
hope of being blessed, he speaks with
God by the use of supplicatory
language. He would say: O' my Lord!
You have forgiven many sinners. My
sins are not more than theirs are, but
they acted more fearless (towards God)
and their sins were more.
This kind of repentance and confessing
to sins will result in God's Grace. Thus,
this sinner servant says: "This
forgiveness and those sins show that
your criteria, in forgiving, are not that I
am worthy of your forgiveness, but it is
because you are able to do anything.
People expect you nothing but bounty
and forgiveness. So, O' Bountiful God! I
know that I do not deserve it, but your
Great Grace gives this hope to me."
There are many of these themes in
infallibles' prayers which are handed
down to us. Indeed, one would be
surprised by the strong supplication of
imams (A.S), particularly imam Sajjad
(A.S). In fact, what is the secret of this
repentance and supplication? They
(imams) repented, whereas they did not
have any sin and they had the highest
level in the world. Maybe the secret of
this matter is that they are indeed the
people who pray and their prayer was a
true one. Therefore, the language of
such person is full of supplication,
repentance and crying. When a person
understands his poverty -it means that
when he understands that in comparison
with Absolutely Rich God, he does not
have anything, which belongs to
himself, and he has many defects, he
becomes frightened. This fear results in
tears. After that, the fear will go away
and the supplication and repentance will
be expanded. Therefore the innate
characteristic of supplicatory language
is repentance and crying. And it is
concluded that a person who prays
without repentance lacks prayer
language. So, in this case, he just prays
with his physical tongue: this person
and his prayer are not sincere.
Imam Sajjad’s and other imams’ (A.S)
prayers are full of continuous
repentance, crying, confession to
poverty and deficiencies, ignorance,
inabilities and shortcomings. However
no wise person allows himself to
assume that those holy imams had sins
or deficiency. Their levels are so high
that even Loyal Gabriel cannot reach
the world of their perfection and
nearness to God. In a part of his prayer,
imam Sajjad (A.S) stated: “this is the
Analysis Of Structure Of Statements Asking For Repentance In Quranic Verses
31
position of the one who has been played
by sins and the harness of faults brought
him forward and the one to whom
Satan became dominated, so, because of
negligence he did not perform your
commands properly. And because he
was deceived, he performed what you
had forbidden”9.
“O’ Lord! I apologize you because of
my ignorance and my bad behavior.10
“O’ Lord! I ask you (whatever I want)
like the one who is in intense need and
whose power is weakened and who has
many sins. I ask you like the one who
does not know anyone for fulfilling his
needs, empowering him and forgiving
his sins, but you”.11
“and just crying about you set me free
(from your torture”.12 Imam Sadiq (A.S)
also stated: whenever God’s servant
prays to Him, He knows what the
servant wants. But He likes it when the
servant verbalizes his prayers and
supplications. Therefore, whenever you
pray, verbalize what you want.13
In this regard, infallible imam (A.S)
stated:
“O’ my Lord! If I do not deserve your
Grace, You deserve to be generous.”14
In book Bihar Al-Anwar, the repentance
with its special language, is mentioned:
“O’ Lord! I ask you forgiveness for an
ashamed person (who is I )[and also
true for the followings). And I ask you
forgiveness for a hopeful person. And I
ask you forgiveness for a returning
person (towards you). And I ask you
forgiveness for an enthusiastic person
(towards you). And I ask you
forgiveness for a frightened person
(from your anger). And I ask you
forgiveness for an obedient person. And
I ask you forgiveness for a faithful
person. And I ask you forgiveness for a
person who acknowledges (his sins).
And I ask you forgiveness for a devoted
person. And I ask you forgiveness for
an abject person (about you). And I ask
you forgiveness for a pious person. And
I ask you forgiveness for a person who
trusts you. And I ask you forgiveness for
a person who is abject (about you). And
I ask you forgiveness for a person who
performs good deeds and does not do
bad deeds because of you, the person
who escapes from you to you. Then,
praise to Mohammad and his
progeny.”15
So, taking a look at the language used
by imam Sajjad (A.S), we understand
that for repentance and obtaining
endless divine blessing, a sinner servant
should ask Transcendent God for the
opportunity of praying and speaking to
Him. He should also ask God to bestow
him purity of intention in his prayers. It
is because of the fact that many of those
who pray whom ask for the opportunity
of repentance, are not true prayers. It
means a person who does not pray from
the depth of his hearth his prayer is not
true prayer. And we know that untrue
Safinah al-nejat. Vol.1, No.4
32
prayers would not be accepted. It is the
reason of why many people’s prayers
are not accepted. Prophet (A.S) believed
that this kind of pray is the prayer of
negligent. Imam Sadiq (A.S) Also
called it in the same way and stated that
this type of prayer, does not deserve to
be accepted; “And know that the
Almighty God would not accept prayer
of a negligent heart.”16 Imam Sadiq
(A.S) stated: “indeed, God would not
accept a prayer of a person who prays
with a forgetful hearth. Therefore,
whenever you call Him(pray to him),
turn to Him with your heart. Then, be
sure that it would be accepted.”17.
Finally, the sinner servant should know
this: if he goes towards God one-step
while have a good intention and pray
God in true way, God moves towards
him two steps. And if he goes towards
Him slowly, He moves towards him
quickly. In a narration from Almighty
God, it is stated: If the people who turns
away from me, knew how much I am
enthusiastic to see them return, they
would die of delight. Thus, one should
turn his face to God and tell Him: O’
God! You yourself have called us and
promised your forgiveness to us. You
have told us: “And your Lord stated:
call me, I will answer you. Indeed, the
people who disobeyed me will soon be
brought to the Hell and they are abject
at that time.” (the holy Quran;40:60).
“How could it be possible that God calls
his servant and wants him to repent in
order to be blessed, but He does not
keep His promise?”18 Undoubtedly,
having such belief about transcendent
God is not right. If He called us towards
Himself and promised to include us in
His blessing, surely He will keep His
promise. At the time of praying and
supplicating, we should verbalize this
belief. We should say: O’ God, we are
sure that you will accept our repentance
and forgive us. It is impossible for you
not to keep your promise and also
impossible to disappoint us from
yourself and send us to the Hell because
of your Wrath.
This fact is manifested in the leader of
the pious ones, imam ‘Ali’s word: “O’
my Lord! Will you torture and burn
faces which bow down about you? And
will you torture the tongues which
praise you, thank you and acknowledge
your uniqueness truly? And will you
torture the hearts which believe that you
are God, or the sprits that have true
gnosis of you and as a result they
became humble about you? Or will you
torture those body parts which go to the
places for worshipping you
enthusiastically? And will you torture
these parts which ask your forgiveness
by true belief? one can never has the
idea that you burn such servants. And as
we know that you are generous, we do
not believe in torturing these servants
(the servants who are described in this
prayer).”19
Analysis Of Structure Of Statements Asking For Repentance In Quranic Verses
33
(“O’ Lord of the universe! Amen! You
have great grace and you are able to do
everything.” (the holy Quran; 66: 8))20.
Conclusion:
1-the language of pray is a common
language among human beings. It is
rooted in nature (fitrah) and it can be the
common pivot of human beings’
unification. It also can be ground of
talks between religions.
2- The language of pray is something
different from physical tongue. This
tongue is a body part which verbalizes
something about human’s existence. So,
in prayer language, no special rule of
physical language is involved. But
physical tongue can translate the
language of prayer.
3- In true prayer, there is a special
language. And if the person does not
pray by making use of it, he does not
pray truly and his prayer is not true
prayer. Not only is not his prayer
enjoyable, but also it does deserve of
being accepted though God promised to
accept true prayers.
4- Religious leaders’ prayers, in
particular Islam’s religious leaders,
specially mentioned prayers of imam
Sajjad in Sahifah Sajjadiyah and
analysis of their characteristics inform
us of the (true) characteristics of prayer
language. These characteristics pave the
path for more familiarity with the truth
of the language of pray.
References:
Holy Quran
‘Ali Ibn Husayn, forth imam (A.S), Al-Sahifah
Ah-Sajjadiyah- Qum, first edition, 1376 solar
year.
1-Ibn Tavus, ‘Ali Ibn Musa, Eghbal Ala’amal
(Al-Qadimah)- Tehran, second edition,1409
AH
2-Ibn Fars, Mu‘jam Al-Maqais Al-lughah,
Beirut, Dar Al-Jalil, 1410 AH
3-Ibn Manẓur, Muhammad Ibn Mukarram,
Lisan al-Arab, Beirut, Dar Ehya’a Attorath
Al’Arabi, 1416 AH, fourth edition
4-Javadi-Amoli, ‘Abdullah, Tafsir Tasnim,
first edition, Qum, Esra’a, 1378 solar year
5-Dehkhoda, ‘Ali Akbar, Loghatname
Dehkhoda, first edition, Tehran, Daneshgah
Tehran publication, 1373 AH
6-Sadrul Moteallehin, Muhammad Ibn
Ibrahim, Al-Hikmah Al-Mute’aliyah fi al-
Asfar Al’Arba’ah, Beirut: Dar Ehya’a
Attorath Al’Arabi, 1981
7-Sadrul Moteallehin, Muhammad Ibn
Ibrahim, Al-Shavahid Al-Robubiyyah, edited
by Ashtiani, footnotes also are written by
Ashtiani. Tehran: university publication
center 1360
8-Tusi, Muhammad Ibn Al-Hasan, Misbah
Al-Mutahajjid va Silah Al-Muta’abbid-
Beirut, first edition, 1411 AH
9-Feyd Kashani, Molla Muhsen, Al-Mujjah
Al-Bayza’ Fi Tahdhib Al-Ahya’, Maktabah Al-
Saduq, Tehran, 1342.
Safinah al-nejat. Vol.1, No.4
34
10-Kaf’ami, Ibrahim Ibn ‘Ali ‘Amili, Al-
Misbah Lel-Kaf’ami (Jannah Al-Aman Al-
Vaghi‘ah)- Qum, second edition, 1405 AH
11-Kulayni, Muhammad Ibn Ya’aqub, Al-Kafi
(Al-Islamiyah)- Tehran, fourth edition, 1407
AH.
12-Majlisi, Muhammad Baqir Ibn
Muhammad Taqi, Bihar al-Anwār – Beirut,
second edition, 1403 AH.
13-Raghib Isfahani, Husayn ibn Muhammad,
Mufradat alfaz al-Qur'an, Beirut, Damascus,
first edition1412 AH.
END NOTES:
1Ibn Fars, Mu‘jam Al-Maqais Al-lughah, entry "lasun" and Ibn Manẓur, Lisan al-Arab, vol.13,p.385. 2Mufradat, Raghib,p.740.
3Dehkhoda,p.11130,1373
4 Javadi-Amoli, Tafsir Tasnim, p.32
5Sadrul Moteallehin, 1981, vol.2, p.131 and vol.8, p.110 and Sadrul Moteallehin, 1363, p.139.
6 Majlisi, 1403, vol.69, p.292
7Imam Sajjad (A.S) prayer no.37, Sahifah Sajjadiyah.
8 Imam Sajjad (A.S), prayer no.16.
9Imam Sajjad, Sahifah Sajjadiyah, prayer no.31).
10 ibid
11 ibid
12 ibid
13 Kulayni, vol.4, p.225.
14Ibn Tavus, 1409, vol.2, p.686; Kaf’ami , 1405, p.374.
15 Majlisi,1403, vol.99, p.56.
16 Feyd Kashani,1383, vol.2, p.294.
17 ibid
18 Tusi,1411, vol.2, p.846.
19 Komeil prayer
20 Sahifah Sajjadiyah, prayer 14
35
Transcendental Perfections and Divine
Rules in Quran
Mohammad Hossein Emamijoo,
Guest professor, Quran and Hadith University
Article acceptance date: Dec. 2016
Abstract
The core of this study is to examine the transcendental perfections of divinely
privileged people (messengers of God or elite people) in Quran. Topics such as
super humanity, fundamental divine rules in selecting certain privileged people,
objects, time and places, and miracles examined in historical narrations, e.g. stories
of the Musa, Dawood, Sulaiman, Jesus, the mother of Musa, and the holy Prophet
Mohammed addressed in Quran are discussed in this paper. It is aimed to prove
that the transcendental perfections are addressed in a great number of Quranic
verses.
Key Words
Super Humanity, Superhuman, exaggeration, transcendental perfections
Safinah al-nejat. Vol.1, No.4
36
Definition of the Problem
God is the creator of all creatures and
guidance is made by Him. No creature
is in the position to claim a comparative
relation with God; God is in no way
comparable to those created. It is
because everything in the existence of
creatures originates from God and hence
they should thankful and obedient to
God. Such an absolute dominance of
our Lord on the world of existence is
commensurate with the fact that He
grants any of those created any
capability or merit upon His supreme
will and that none of the created may
take fault (1) with or raise objection (2)
against such an effusion of Dominical
grace toward certain other creatures.
The bounty and blessing granted to
creatures may be divided into two
categories: A huge population of those
created have been granted with the
features that are abundant among their
species and a very small population of
creatures enjoy the features that are not
only hard to find but also unique. They
have super group features in fact. A
review of the past and present status of
the existence and organisms may clearly
indicate the fact that some creatures
enjoyed/enjoy super group and super
species features. However one finds
nowadays that some trend of thought
denies the possession of transcendental
perfection and superhuman capabilities
by prophets and saints of Allah. Without
any discussion of theological issues they
claim (3) that the verses in the Holy
Quran imply such a denial and believe
that the fact that the Holy Quran
introduces prophets as human beings
just the same way as are others, is in
discrepancy with the claim that prophets
possess superhuman capabilities (4) one
frequently finds that the aforesaid trend
of thought is based on a historical
comment. The proponents of this
viewpoint hold, "The idea that the Holy
Prophet was superhuman in nature, was
developed immediately after the prophet
passed away. Such an idea was first
rejected by Moslem population.
However, it was propagated and
expanded within the frameworks of
ideas of Ghassanids (5) within a few
decades in the way that an attitude
emerged early in the second century that
was based on attribution of superhuman
capacity to Imamah. Although rejected
by scholars of Shiism such an idea
continued to exist in the form of a
preferred reading and however rejected
point of view(6). A group of extremists
showed face among Shiite population in
the third and fourth decades of the
second century Hejira who considered
the Imams of the Holy Prophet's family
as superhuman beings and believed that
they had the knowledge of the unseen
and the power of having some control
over the universe(7)."
Transcendental Perfections And Divine Rules In Quran
37
The final words of the aforesaid
discussion read, "The belief in
superhuman specifications that had
originally been nonexistent in religious
literature and dialog and that was
devised by extremists in the second
century, has been developed to take the
form of a public idea and an intrinsic
requirement of Imamah in the recent
millennium."(8).
Following the trend taken in the words
quoted herein above we have in this
article refused to arrive in exact
theological discussions and we have
instead taken help from the Quran as the
most important and acceptable Islamic
and historical reference (9).
At the beginning we have discussed the
term "Superhuman". This is the term
that has abundantly been used in such
texts as quoted herein above and
however, a discussion of the concept
has been broadly ignored. What we
intend to indicate and establish here is
the fact that the Quran does specifically
and against the aforementioned claims,
tells us about the existence of a special
divine system of the grant of perfect
features and attributes and that any
argument either emphasizing on
nonexistence of such perfections or
relating the extraordinary exaltation of
prophets and saints of Allah to fake
ideas in the centuries that followed early
Islamic days is an idea developed with
an ignorance of Islamic and historical
realities. We shall discuss the system in
some various aspects :
The fact that God has specially granted
to his prophets some perfect
specifications and capabilities
The fact that God has also granted to
those with no responsibility of prophecy
some extraordinary capacities and
merits
The point that God has, in some cases,
provided for a different treatment of
prophets by the objective world of
realities
The reality that the grant of special
advantages by God is not limited to
prophets and saints of Allah and that
objects also have in some cases been
subject to such a grant of advantage.
With the requirement arising here, now
let us briefly discuss the term
"Superhuman" or "transhuman" as they
are so abundantly used in discussion of
transhuman capabilities :
What is the Meaning of
Superhuman?
The Quran and the related teachings tell
us about a divine system of choosing of
certain individuals to whom are
bestowed special capabilities,
knowledge and power. This system of
grunt of supergroup, superspecies and
transcendental power and perfection is
Safinah al-nejat. Vol.1, No.4
38
the fact that has been defined as
superhuman perfections by some.
Of course, it seems that the term used to
describe the fact described herein is not
a carefully selected term and that the
term implies some kind of prejudgment.
No certain location or time goes by
definition beyond the rules and limits of
location or time merely because of the
fact that God granted it some advantage.
There is much difference between a
transcendental location and a sacred
place and the same also applies between
a transcendental time and a
distinguished time. The story should be
extended to the term "superhuman" as
well. We consider prophets and saints of
Allah as distinguished people who enjoy
special favor of God and however, none
of them is a "superhuman". Giving
explanations on this concept, we shall
avoid repeating such an erroneous
terminology in the remaining part of this
article.
Common Definition of Superhuman
Does "Superhuman" imply one who has
capabilities that are superior to the mean
capability of a population. i. e, should
we determine the average capabilities of
the individuals in human society and
consider as "superhuman" anyone who
has capabilities exceeding or superior to
such an average potential? Then, the
witty and those with a genius shall
certainly be defined within the limits of
"Superhuman". With such an attitude,
those with the capabilities beyond the
common scope of abilities, those with a
proven and strong sixth sense, the yogis
staying in a grave, making a train stop
or telling you about your secret savings
and the like can be a "superhuman"
each. The interesting fact is that no
typical individual from among the
general population can claim such
capabilities. Not everyone can possess
the intellectual power of Einstein, the
physical strength of a known weight
lifter, or the special capabilities of a
yogi. The point is that so rare are those
with such powers that any one more
individual who acquires such properties,
will also be defined as "Superhuman".
Rational Interpretation of
Superhuman
The outlook discussed above was based
on commonly accepted norms.
However, one may consider the term
"Superhuman" from a rationalist point
of view. Common sense considers as a
"Superhuman" act anything that is taken
impossible to be done by a human being
with typical qualities and capabilities of
mankind. It is clear that a human being
can neither be God nor create
himself/herself nor bring changes to the
world independently. Reason rejects the
possibility of a partnership, in the exact
meaning it denotes, between the creator
and the created. However, this same
reason does not reject the possibility of
Transcendental Perfections And Divine Rules In Quran
39
the grant of a huge, broad knowledge of
every discipline to an individual by
God, the Omnipotent and therefore, any
denial of extraordinary capability and
knowledge is wrong and without a
scientific face.
Moreover, many impossibilities of the
past days are nowadays considered as
possibilities. This is because reason
classifies them within the category of
"possible". They are considered as
"impossible" by the short-sighted only.
Many are the concepts that would some
day in the past be taken as impossible
from the standpoint of such people and
are gradually included by the scope of
the possible. We are to accept the fact
that reason takes extraordinary
capabilities as possible.
The Quran also provides a rational
discussion. In the Quran, God warns
mankind of the fact that He may Grant
the domination over the kingdom to
anyone He determines absolutely upon
His own will (10) and that His blessing
comes down to any of His servants who
is selected to be blessed by Him(11).
God has subjected the bestowal of His
mercy(12), knowledge and insight (13),
guidance (14) and even of all
perfections to His own will only.
Nothing is an impediment to God(15)
and God is Omnipotent(16). The
repeated assertions in the Quran of the
unending power of God are not to be
considered prescriptive. Instead, they
are based on a recommendation of
rational reasoning.
A Review of Historical Superhumanity
Historical reports give many examples
of supergroup and superhuman features
of some people. It can be said with
sufficient confidence that there has been
a consensus among many populations
about the existence of transcendental
powers. It is no exaggeration to claim
that the abundance of transcendental
specifications through the history makes
impossible for one to negate all such
example. However, one may evaluate
any single report of this kind from the
viewpoint of quotation.
In spite of the fact that such reports have
been given as frequently as acceptable
historical reports, some have taken a
doubtful attitude toward them. They
argue, "Superstitions have had their
influence in such reports and
considering that people in the past had
no measures of determining true or false
nature of historical narrations, they
couldn't be relied upon and some of
those reports are even in the shade of a
serious doubt. The major problem is that
historical reports are not based on
observation and principally they are less
reliable than observations."
We do not intend here to confirm true
nature of mythology; neither is our
discussion based on such reports.
Therefore, we shall leave the discussion
Safinah al-nejat. Vol.1, No.4
40
of the usual historical research and the
methods commonly adopted for this to a
separate article. The fact remains here
that with the Quranic verses giving the
report of occurrence of superhuman
specifications there is left no ground for
elongation of the discussion because the
Quran is a reliable source in this area.
There are many reports of superhuman
affairs in Quranic verses and
superhuman affairs form a considerable
part of historical report in the Quran.
This is while part of the faith based on
narrations is to be sought in superhuman
capabilities of prophets and saints of
Allah.
Divine Grace
All acts of God original from a pure
wisdom. Although such a wisdom is
unknown to us, we have no doubt
toward the wisdom behind the acts of
God. Anything winning the grace of
God becomes distinguished in some or
other way. The night winning the
special grace of God become "the
blessed night": the night that carries the
value of over one thousand months(17).
And as He makes a place distinguished
and in which his revelation comes down
to a prophet, the place becomes blessed
as "Mount Sinai"(18), "The Valley of
Right Hand"(19), or "The Sacred
Land"(20); the land entry into which is
permitted only with bare feet(21). He
makes the two mounts, Safa and
Marvah, the place of rituals (22) and
Haj pilgrimage includes the formalities
one should make on those mounts. He
puts his mark on places to make "The
blessed Edifice"(23), "Kaaba", "God's
Sanctuary"(24), and "The Safe Divine
Estuary"(25). Even a piece of stone
becomes blessed as "The Black Stone"
(Hajar-ul-Aswad) and a piece of wood
used in a coffin enjoys an advantage
over other objects because of His favor.
The interesting fact is that God makes
the place of which was the footprint of
Ibrahim, the prophet, a place of prayers
(27)
Sometimes, God creates special and
extraordinary effects. Makes the bone of
a cow (28) the cause of reanimation of a
murdered young man and endears a
camel to a degree that relates it to His
own exalted position (29). It is in this
way that the drinking water available is
divided in two halves (30); one half to
be used by the camel and the other by
the people. He determines that divine
punishment shall come down to those
who force the camel to go away(31).
Various degrees of divine favor toward
certain phenomena in the world of
existence are significant in nature. He
has favored the night in which prophet
revelation descended down to prophet
of Islam and hence it has always been
regarded as "The Blessed Night" while
another point in time was considered as
the time of chastisement and was
followed by some days of bad omen.
Transcendental Perfections And Divine Rules In Quran
41
The Quran and religious teachings have
always indicated the fact that anything
winning the favor of God has a special
advantage and hence becomes
distinguished from the group or species
to which it belongs.
Divine tradition has been based on a
special choice from the very beginning
and as we have already discussed such a
divine selection has included day and
night, the moon, stone, wood, and tree,
mountains, lands, water (Zam-Zam; the
sacred well at Mecca), food (33) and the
like. Even a certain camel slaughtered
as a sign of sacrifice to God was
included by this divine selection.
Historical system of Divine Selection
God may send down His divine verses
in various ways. None of those ways
and methods distinguishes a prophet
from the others. He can make intrinsic
of every individual His divine rules
while no superiority is given to one
person over the others. He can also send
His revelation to every individual.
However, He has chose the second way
i. e, sending and providing his guidance
by His prophets.
God made our reasoning power, an
inner proof (35) that helps us determine
and distinguish the wrong from the
right. Anyone without reasoning power
has been considered insane. God might
make us aware of all religious
requirements through the expansion of
our instinctive power of inference and
our capacity for reasoning in the way
there would be no requirement of
sending His messengers. It is evident
that neither of the aforesaid acts would
hard to take by God. However, He didn't
chose to act in those two methods. The
solution taken by God has been
selection of certain people as receivers
of His revelation. In this way the person
who is selected to be addressed by God,
becomes highly distinguished though he
has the same physical conditions and
specifications as we do. Thus, one finds
that under the circumstances where God
Almighty could direct everyone through
inspiration and without selecting certain
people as prophets, He sent His
guidance by selecting them. Divine
tradition has always been in accordance
with descent of revelation to prophets;
the specially selected and distinguished
people (36).
Numerous Examples of Divine
Selection
A rather brief review of history leads us
to the truth of divine tradition of choice.
Prophets are selected specifically. Even
the angels bringing the message of
prophecy are selected by God (37). He
distinguishes Adam from others (38)
and makes him the most superior and
highly distinguished among those on the
Earth (39). The Quran tell us about the
preferred position of prophets and saints
of Allah. It takes the form of a general
Safinah al-nejat. Vol.1, No.4
42
description (40) in some cases and the
form of a particular account in the
others. Noah (P. B. U. H.) (41), Ibrahim
(P. B. U. H.) (42), Joseph ((P. B. U.
H.)(43) and Moses (P. B. U. H.) (44) are
among the prophets about whom the
Quran provides detailed stories. God
specially reminds Moses of his
preferred position and tells him that He
has created him for the sake of Himself
(45).
Mary, the mother of Jesus the prophet
((P. B. U. H.) is among the selected (46)
and the same story applies to Saul as
well(47). Their families also enjoy such
a preference in the way that the Quran
tell us about the selected status of both
the family of Ibrahim and the family of
Imran(48). The grace from such a
selection includes both divine
preference and salutation (49). This
selection is followed by perfection,
superhuman advantages and special
support ad protection by God that will
be discussed in detail. To be brief,
divine tradition is best described by the
words of God and by those who provide
guidance i.e the Quran, the tradition,
and the words of the Holy Prophet's
family.
The Claim of Prophecy; A Claim of
Transcendental Relations
The claim of prophecy is in principle a
claim beyond Ordinary measures. It is a
transcendental in nature. The first claim
by any prophet is transcendental in that
a prophet claims to be in a relation with
God and to be receiving His messages,
orders etc. Even the claim by a person
that he/she knows something of the
unseen and that he/she has a power
beyond those of others is in nature
minor by so many degrees to the claim
of being in a relation with God and of
receiving the message of God either on
an immediate and direct basis or by
mediation of an angel.
Miracle Is Transcendental As Well
To have a miraculous power is also
transcendental- the terms "miracle"
prophetic sign", and "manifest sign" are
used for the evidences and proofs
provided by a prophet and by
observation of which the others
acknowledge the divine origin of his
claim. They consider such dements to
be unavailable to ordinary people (50).
The Egyptian sorcerers who had spent a
life in learning magics and witchcraft,
were so experienced and crafty whose
magic with some pieces of wood and
wire made Moses (P. B. U. H) anxious
at the first glance (51). Of course, his
anxiety was for the fear of the fact that
the mob wouldn't distinguish between
the magic with some pieces of wood
and wire from the divine miracle and
that they wouldn't form a firm belief in
his prophecy(52). At the same time, the
sorcerers all acknowledged and
Transcendental Perfections And Divine Rules In Quran
43
accepted upon finding the great miracle
of Moses that it wouldn't be possible
unless by the will of God, the
Omnipotent and that they were
extremely different from their
knowledge that had its origins in
ordinary world of human beings and
was accessible after all. Jesus Christ
reanimated the dead, recovered patients
from their diseases by his miracle and
could tell about the reserves in the
houses of others (53). Salih, the prophet
(P. B. U. H.) made a camel appear from
inside a mount with the purpose of
giving a proof of his prophecy (54). The
Quran is itself a miracle of the Holy
prophet of Islam (P. B. U. H.)(55). The
Holy Prophet of Islam had some other
miracles such as making the moon be
divided in two halves, making a tree
move and the like. A review of miracles
and the way they were presented shall
clearly reveal the fact that the claims of
having miracles and of performing the
same in practice are superhuman claims.
It is Within the Scope of Control of a
Prophet to Perform a Miracle :
It is sometimes held that miracles are in
fact the acts of God and that prophets
have no authority or control over
practice of miracles. Those who take
such a position toward the case, are
reasoning in circles actually. Prophets
claim to be in relation with God and
provide miracles to prove the truth of
their claims. Jesus Christ (P. B. U. H.)
introduced his miracles by holding that
he could reanimate the dead, recover
patients and tell about the reserves that
people kept in their homes (57). A
reasonable interpretation of such
statements shall reveal that they
represent an optional capability; a
power that was within the scope of
control and authority of the person who
said those words. Grammatically also
they represent the capability that is
always there; that is a stream of
capability. This means that a prophet
may perform the miracles whenever he
deems expedient to do so. We have no
other measure for determining the
optional nature of an act. The fact that a
person says that he can do and actually
does, shall be sufficient for us to
consider it as an optional act. There are
those of course who deny superhuman
capabilities of prophets at first and as
they come to a point where remains no
options for them but to accept that
prophets had their own miracles, then
hold, without any proof to support their
claim, that the practice of miracle was
beyond the scope of control and
authority of prophets. What's more,
anyone developing a belief in prophets
and surrendering to their miracles, has
inevitably accepted their transcendental
nature and anyone not establishing a
belief in prophets, shall naturally deny
their claims.
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44
Miracles & Virtues of Prophets
God has granted such powers, spiritual
capabilities and transcendental
authorities to His prophets that deserve
to be contemplated. Miraculous power
is needed by a prophet only to the extent
and as far as he has not proved his
prophetic capabilities yet. Therefore, a
prophet does not need repeat his acts of
proving his prophetic powers. However,
one finds that some prophets showed to
have many miracles even after they had
proven their rightfulness in claiming
prophet hood. The attention that God
imparted toward prophets and some
selected believers was also exclusive.
God made fire a safe element without
any hazard or undesirable effects on
Ibrahim (58) (Prophets chapter 69 (21)).
He made the Children of Israel mistake
Jesus Christ in the matter of killing
Jesus and took Him up toward His
heavens. He provides a special
protection to them. The favor of God
toward prophets was not of the category
necessarily needed in the establishment
of righteousness of prophets in their
claims of Prophethood. Such a favor
was only because of the special
kindness and love of God for His
prophets. It will be proper here to
provide two examples from among
many instances given in this area by the
Quran :
Moses (P. B. U. H. ); The Interlocutor
There are nine verses telling us about
Moses (P. B. U. H.) in the Quran. He
showed many examples of His
extraordinary powers and capabilities
to, the children of Israel within the
period of his Prophethood. It is evident
that only one miraculous act would be
sufficient for Moses to prove his
rightfulness in claiming prophecy.
However, God grants nine miracles to
him from the very beginning (60). In
case it was right to say that prophets are
just the same humans as we are and that
God has not granted them anything
other than the truth of prophecy, then
why did God consider one of the
greatest categories of revelation to come
down to Moses and spoke to him?. He
could simply inspire on him or send an
angel to give him the message. But He
spoke to Moses immediately and
without any mediary element in order to
honor Moses with the position of a
prophet speaking to God. Of course,
there are degrees of virtue for everyone
and even for prophets. But, this is the
virtue and the position that was granted
to him by God; he did not acquire it.
The core of question here is "why did
God honor Moses with the position of
the prophet speaking) to God in case
divine tradition is based on granting the
prophets with merely the position of
Prophethood?"
Transcendental Perfections And Divine Rules In Quran
45
Ezra (P. B. U. H. )
The Quran describes a strange event
attributed to Ezra (P. B. U. H.), the
prophet. This is the story “Ezra was
passing by an abandoned village with a
graveyard. He wondered “how does
God reanimate this population of the
dead?” God took the life of Ezra and
reanimated him again after one hundred
years to show His ability and to give a
good example to human beings. After
such a reanimation an angel asked Ezra
how long it was from when he passed
away. Ezra answered it was about a day
or half a day. The angel told him that it
had been one hundred years. It showed
him his food and drink that had
remained sound and without any
degradation. Then it told Ezra” Now,
look at your horse and behold how we
join its bones together and put flesh on
them”. Now, the question remains “why
did God made Ezra distinguished with
such an advantage in case it is not the
tradition of God to grant advantages to
some people against others? Why did
God favor Ezra with such an
exceptional advantage? Is it the tradition
of God to treat in the same way all those
who ask Him about various elements of
His creation?
Jonah (P.B.U.H.)
It shouldn’t be supposed that the
treatment of prophets by God has
always been the same as his treatment
of others. We are witnesses to the fact
that despite the reality that they were
physically like any other individual in
this world, God treated them in a
different way. As Jonah (P.B.U.H.)
witnessed the opposition of his people
to God, he cursed them. As he had not
been patient and had nastily cursed his
people, God subjected him to a hard
test. As Jonah was taking a voyage in
the sea, he was thrown into the stormy
sea and was taken into the belly of a big
fish. Unlike what is expected under
those conditions, his body was not
disintegrated and digested; but instead
he remained alive there for a long time.
God, the compassionate says Jonah
would remain there in the belly of the
fish for ever wasn’t he among those
who frequently pray God and that it was
a great favor of God that his injured
body was thrown back to the shore.” It
is evident that remaining alive under
such an abnormal condition, being
thrown back to dry land and the
subsequent favors of God toward Jonah
are all extraordinary and transcendental.
The interesting fact is that such
miraculous events took place by the will
of God but not with the purpose of
providing evidence of miracle to prove
rightfulness of Jonah in his claim of
Prophethood. The question against rises
here “Why did God provide for Jonah to
go victoriously through all those
ultimately strange conditions in case it
is the tradition of God not to make
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46
prophets distinguished from others and
in case it is right to say that prophets
have just the same conditions as others
except that they have been assigned to
give the message of God to others? Isn’t
there the possibility that some people
raise the objection that they would never
have repeated a wrong deed in case God
had warned them the same clearly as he
did in respect of Jonah?”
David (P.B.U.H.)
The Prophethood of David (P.B.U.H)
was a great virtue by itself. However,
the fact that God granted him the
capability of softening iron in his hands
and that he made armors because of
such capability, is considered
metaphysical in nature. God saved the
lives of others from the hazards created
by enemies. He did this by David. Such
a way of saving the lives of people is in
no way a tradition of God. (68). David
asserted his own God-given knowledge
and said “God has given superiority to
me and Solomon over many of His
believing servants” (69).
God granted David, the prophet, many
capabilities. He granted him even the
sense for speaking to birds (70).
Solomon (P.B.U.H.)
Solomon (P.B.U.H.) was extremely
different from the viewpoint of his
Prophethood with the other prophets.
Solomon (P.B.U.H.) was given the
special kingdom the other prophets were
never given (71). However, it was a
kingdom that was not managed in the
same way as others and involved
metaphysical issues. It was the kingdom
under which Jinns acted as economic
agents and constructed buildings and
palaces (72). He had armies of Jinns and
birds (73). Winds were under his
command (74) and moved him, Just in a
few moments over a distance that would
otherwise be covered within a month.
His Jinn workers provided molten
copper to him (75). Once God returned
the Sun to the Sky just because
Solomon had lost the right time for the
afternoon prayers and the sun had gone
down(76). As he decided to bring the
Queen of Sheba to the center of his
kingdom (in Palestine) from Yemen,
one of his agents told him that he would
do that before Solomon left his seat.
However, another agent brought the
Queen of Sheba to Solomon only within
a wink. It appears that the agents were
competing in the practice of their
supernatural (77). The aforesaid
wonders are only part of metaphysical
powers of Solomon, the prophet. It is
evident that such capabilities and
authorities are far beyond the ordinary
miracles intended for the establishment
of a rightful claim of Prophethood.
Miracles are defined only within the
limits of proofs of prophecy. Speaking
to birds (78) is not an act within the
scope of cognition and inference of the
Transcendental Perfections And Divine Rules In Quran
47
public based on which to distinguish
false claims from true claims of
prophecy. The fact that when moving on
a road accompanied by his army
Solomon (P.B.U.H.) heard an ant
speaking about the army of Solomon
and the disturbance that they could
bring to the ants and Solomon
described, while laughing, to his men
how the ant was warning the other ants
about the disturbance, is an
extraordinary power that God granted to
Solomon (P.B.U.H.)(79). Then, how do
some people hold that God didn’t grant
any metaphysical power to his prophets
and saints? How do they call it
exaggeration? They are not exaggerated
words, but instead the clear words and
teachings of the Quran. It should be
noted here that even the death of
Solomon was exceptional. He passed
away while standing on his feet (80).
His workers were still working with the
supposition that Solomon was watching
them and hadn’t been there the small
creatures that gradually ate up the stick
in his hand, they would perhaps never
have found that Solomon passed away
(81). Is such kind of death a normal
even or something beyond ordinary
trend of events in the life of mankind?
Jesus Christ (P.B.U.H.)
There is no doubt that having the
knowledge of future events is among the
most important virtues and being aware
of a desirable and is one of the most
important branches of such a
knowledge. The reason is that
knowledge of future events is a
knowledge of worldly destination while
awareness of a desirable end is
awareness of salvation and good record
in the last world. God tells us in the
Quran that the knowledge of what men
will do in the future and what a
destination they will have, is the
knowledge exclusive to God only
(Lugman Chapter 34/(31)).
At the same time, God makes Jesus
aware of his own desirable and says that
he is saluted in the last world (82).
Appointment to prophecy was not
something without any records and
backgrounds among the children of
Israel. Jews are warned in the Quran
because of killing prophets (83). This in
itself indicates that there were many
prophets among Jews. In case God
determined to send a prophet to them,
he could do this helping such a prophet
prove his rightfulness in claiming
prophecy with a miracle. However, the
birth of Jess without a father, cannot be
defined within the implications of the
term “miracle”, because it is not part of
the miracles which are confirmed and
acknowledged through observation. God
granted Jesus this invisible virtue (84)
just the same way as he did in respect of
Adam (84) and told the people to
believe it without even a bit of
hesitation (85). Moreover, wasn’t Mary
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48
to experience the delivery of a fatherless
child, she should most probably have no
need for going away from the people
and staying under a dried pine tree.
Neither would there be the requirement
for the creation by God of a stream of
water beside Mary (85) for bringing
dates down from a tree for her (87).
Moreover, there would be no need for
the infant to speak in his cradle (88).
It seems here that divine tradition is
based on selection of special people and
grant of special virtues to such people.
The interesting point is that this special
favor continues to be there in the way
that God makes Jesus a source of
blessing (89) and grants him with the
miracle and wonders far beyond the
miracles needed as the people of
Prophethood. At the end God made the
destination of Jesus a further wonder
about which people have some
suppositions only (91).
The prophet of Islam (P.B.U.H.)
Prophet of Islam (P.B.U.H.) also
experienced the special favor of God of
a degree that is in no way attributable to
ordinary and habitual experiences of
human beings. Neither can such favors
be attributed to the ordinary aspects and
capabilities related with prophecy, in
case we are right to say that prophets are
simply the messengers of God and they
have no special position other that the
position of Prophethood, then why did
God move the prophet of Islam to “The
Most Distant Mosque” from “The
Sacred Mosque” (92); took him up to
“The Loftiest Track” and had him pass
through the paradise (93)? Why are such
positions granted to certain people only?
The prophet of Islam is not merely
prophet sent to human beings; he is the
prophet to Jinns as well (94). Prophecy
to Jinns and the responsibility of
settlement of their religious
disagreements requires having relation
and communication with a providing
responses to their questions. It was
possible for God to send a prophet to
Jinns who was of the same quality,
specifications and identity as they were;
but He did not. Why did God took the
way that required the grant of special
metaphysical capabilities to the prophet
and that made him far distinguished
from others?
Some people suppose that God
shouldn’t have granted any special and
distinguished capability to prophet of
Islam because he is a perfect model of
humanity. They hold that as human
beings we would have the right to object
and argue that in case we had also been
given such special capabilities, then we
would also have acted the same way as
the prophet and the saints of Allah did.
They consider that the prophet’s being
an example or model negates possession
of superhuman and metaphysical
capabilities. We do not intend to
consider the contradiction alleged to
Transcendental Perfections And Divine Rules In Quran
49
exist between having metaphysical
capabilities and being a model. We
believe that a chronological review of
events and the points mentioned in the
Quran may provide a clear answer to
such a question. The verses of the Quran
given as references herein indicate that
such an agreement is not acceptable to
the position that the Quran. Takes
toward this matter. It clearly describes
the special favors of God to His
specially selected servants while
speaking of the position of the Holy
prophet of Islam as an example and
model. The fact that God speaks to His
prophet either by mediation or in
immediate way and the points that he
moves the prophet to “The Most Distant
Mosque” from “The Sacred Mosque”;
takes him to the skies and shows him
the phenomena and the events that may
be visible to some of His servants after
death only, are in no way up to such a
doubt as above and the acts of God are
the best reasons in rejection of such an
argument.
He took the prophet of Islam (P.B.U.H.)
under His special protection when the
prophet was a child. He gave him
refuge, directed him, and provided his
maintenance (95) while the prophet was
a child having lost his parents(95). It is
clear that God is actually is speaking of
His own special favor toward the
prophet when he gives detailed
descriptions both generally and
especially of such a favor. Yes; it is He
who has removed the burden of
problems from the prophet and has
made his good reputation go to every
point of the world(96). It is He who has
given him the unending goodness to
which there is no match(97) and to
whom he has finally promised to grant
so much of goodness and blessing that
will satisfy him:
“O, you the prophet; your God shall
soon grant you so much that satisfies
you!”.
God gives him the title of “witness to
the Ummah” (99) and tells the propel
that the presence of the prophet is an
element of preventing the descent of
pain and punishment (100) and
expelling the prophet shall bring pain
and chastisement to them. It is the
tradition of God that takes with divine
punishment the people who expel a
prophet form their place of living (101).
God has protected the prophet of Islam
extraordinarily from the hazards posed
by unbelievers and enemies in many
cases. Such a help is not a simple and
universal act. It is God who gives him a
special peacefulness when he is
surrounded by his enemies and none of
his followers and proponents is
available. It is God who helps the
prophet by the men who are not visible
(102) under the circumstances that the
prophet has only one companion and
that only companion of the prophet is in
a sorrow for some events of the past.
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50
It is also God who puts a fear in the
hearts of the fighters of the Quraish
(103) and helps the prophet by three
thousand angels (104).
It is not merely the thousands of angels
who help the prophet. The fear that God
creates in the hearts of his enemies is
also a helper.
The Quran tells the people that it was by
the will of God that the unbelievers
were prevented from defeating the
followers of the prophet (105).
God has such a love for His prophet that
while He Himself and His Angels salute
the prophet, He orders the believers also
to salute the prophet of God and his
family (106). It is not solely the direct
treatment by God of the prophet that is
accompanied by much kindness and
compassion (107) but also His judgment
of the acts of believers that is based on
the attitudes of believers toward the
prophet that is why so determines God
that the presence of the prophet among
the people prevents them from being
overtaken. By torture and chastisement
(108).
Seeking forgiveness of God by the
prophet actually result, in God’s
forgiveness toward the people (209) and
any hostile treatment of the prophet by
people certainly entails divine
chastisement (110).
All the aforesaid verses clearly indicate
that God made the prophet a model of
humanity while granting him special
advantages what is even more surprising
is the fact that the prophet of Islam
(P.B.U.H.) disclosed a secret, that was
seemingly not of a religious nature, to
his wife and as the wife disclosed the
secret to others, God immediately
informed the prophet of such an act and
even made such a disclosure known to
everyone by inclusion of the same in the
Quran(111). Now, the question arises
why doesn’t God inform others of the
disclosure of their secrete in case we are
right to say that God does not grant the
prophet any advantage that implies a
favor over and above his favors toward
others? Wasn’t the story narrated here a
sign of special favor of God toward his
prophet?
Positions of Those other than
prophets:
The grant of metaphysical perfections
and advantages is principally not
exclusive to prophets and God honors a
group of people by the grant of such
extraordinary virtues and perfections
whenever He deems expedient to do so.
Here are some examples:
Speaking to Angels
Saint Mary, the mother of Jesus Christ,
is a unique example of those having
enjoyed the special favors of God.
Whenever the divine messenger,
Zacharias found Mary praying in the
Transcendental Perfections And Divine Rules In Quran
51
altar, he found her divine nourishment
beside her as well and as he asked her
about it, she told him in response that
God gives countless and abundant
maintenance to anyone whom He
endears (112). The fact that God
selected Saint Mary (Divine Choice);
that He considered her as a pure, highly
dignified woman with superiority over
all the women in the world represents
the fact that she was granted an
extraordinary perfection(113). The
interesting point is that God does not
wait for the events of birth and death of
others and makes Mary aware of her
God-granted advantage beforehand
(114). What an ordinary trend of human
life is represented by the fact that angels
speak to Mary; that they inform her
beforehand of the birth of her pure
child, Jesus and that they put such a
child only in the womb of Mary? By the
way, why should Mary give birth to
such a child? Why should the divine
inspiration give peace to Mary? (115).
Why should she take dates from a dry
three? (116).
God tells Mary to have the fresh dates;
to drink the water running there by the
will of God and to enjoy meeting her
child, Jesus. God even tells Mary how
to treat the people; tells her to say that
she is fasting; that she is having a fast of
silence; and to point at her child in the
cradle (118) so that the child begins to
speak (119). However, more interesting
is the story of seeing and speaking to
angels. Mary speaks to angels; receives
mice divine inspirations and gives birth
to Jesus; but Sarah, the wife of Ibrahim,
who has no dialog with the angels , can
hear the conversation of Ibrahim, the
prophet (P.B.U.H.) with the angels and
this makes her laugh, then, the angels
give her the good news that she will
give birth to two children, Isaac and
Jacob; and she is surprised at this
because she is old and can no more give
birth to a child while her husband is also
of an old age(120). These all support the
fact that divine tradition is not based on
treating ordinary people and
exceptionally endeared people the same
way. It is of course against the Quranic
teachings to claim that God treats the
two groups of people in just the same
way.
The Revelation Unto the Mother of
Moses
God sent the revelation unto the mother
of Moses (121) to breast feed her child
and to put him in the Nile river when
she found that his life is threatened and
not to regret the past as God would
return the child again to make him a
prophet (122). The kind of inspiration
that made mother of Moses aware of
those many things of future is not of the
kind we find in the process of our
ordinary lives. It represents special
favor of God instead. the interesting
point is that God not only teaches her
how to sure the life of her child, but also
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52
makes her aware that her child will be
returned to her and that he will be a
prophet in future. This indicates the
difference between taking news by
revelation and finding some facts by
common inspirations.
The Seven Sleeper and Elijah (A.S.)
The serious question arising here is “ In
case it is not the divine tradition based
on granting special virtue to some
people and in case the treatment by God
of all people is the same, then why did
He provide for the Seven Sleepers to
remain sleeping for more than three
hundred years (123) and why did he
give a special knowledge to Elijah(124)
and sends him on the missions and tasks
which even Moses cannot bear (125).
Dhool Karanain
God addresses Dholl Karnain openly
and explicitly in the Quran (126) while
he was not a prophet (127). God gave
him such a material power and
knowledge taking use of which he was
able to build an iron barrier (a dam)
between the people and Gog and Magog
in the way their way to pass was
obstructed for long and in which they
would never make an opening. The
Quranic style of description of this case
represents the grant of a capability for
beyond what was described herein
above. God says that he was given cause
to dominate everything (128). The
Quran quotes Dhool Karnain’s assertion
that this is a blessing of God directed to
him (129).
Asif (Prime Minister of Solomon)
God granted the knowledge to Asif by
which he took the throne of the Queen
of Sheba to the palace of Solomon just
in a wink (130). Even nowadays it is not
practicable to do such a thing in spite of
then huge advancements in technology.
In brief, the grant of special and
metaphysical capabilities to special
people including prophets and saints of
Allah is a historical tradition and God
has always given advantage to some
people over the others through the grant
of special knowledge, virtue and
capability.
The Position of Calamities In the
Grant of Virtues
It is noteworthy here that all the
capabilities, virtues and perfections
described herein are granted within a
sphere of divine wisdom. There is no
doubt that the grant of superhuman
capabilities and virtues does not
necessarily lead in striving to get new to
God. Many are those who will have a
keen regret in the last day for the fact
that they have had a bad record of acts
in spite of the great capabilities and
potentials God granted them. This can
be explained by the fact that God has
based the life in this world based on the
fact of testing human beings with the
hardships and calamities and anyone
Transcendental Perfections And Divine Rules In Quran
53
granted with special capabilities and
virtues shall be subject to a harder test.
Jonah, the prophet (P.B.U.H.)
experienced a terrible period of hardship
just because he had been somewhat
hasty in praying God to bring a divine
punishment to his people (131). This
represents nothing but the fact that
enjoying a greater favor of God shall
result in becoming more responsible and
in having to go through a harder test.
Sending down a divine nourishment to
disciples God warns them that their
ungratefulness shall bring a special
chastisement to them (132). Asif, the
minster of Solomon, who brought the
throne of the Queen of Sheba to
Solomon only in a wink, asserted that
such a knowledge and power had been
given to him by God with the purpose of
testing him (133).
A study of the Quran shall reveal not all
those who enjoyed such favors could
come to a good end. The Folk of Lot
who met the angels developed bad
intentions toward the angels instead of
having regard of such a divine favor and
it was in this way that they received a
bitter punishment (134).
The Samaritan confirmed that he gained
knowledge of the thing of which the
others were negligent. He took the trace
of the horse of Gabriel or the trace of
Gabriel that was the elixir of life and
took use of the same to have the calf
give off sound (135). Balaam Ibn-e-
Baora whose prayers were granted, was
tempted by this same God-given
capacity (136).
Therefore, the grant of high virtues and
metaphysical capabilities is a means of
testing of those who are granted with
those powers and it cannot be said with
a certainty that mankind will be grateful
against such a divine favor and that he
will not make the favors means of
his/her own decline.
External World Treatment of
Prophets
Religious reports are clearly indicative
of the fact that God has provided for a
different treatment of prophets by
external world in some cases. Of course,
this does not mean that the world of
existence has always treated prophets
with a benevolence and that they were
never damaged. We know that Abel was
killed (137); Noah was subject of much
insult (138);
John, the Baptist was also killed (139);
Jacob suffered much disturbance (140);
and these were the hard tests that
prophets and saints of Allah went
through. They broke the teeth of prophet
of Islam (141) and threw the bowels of a
slaughtered camel at him (143). The
enemies were so harsh and cruel toward
Zahra (P.B.U.H.), the great daughter of
the prophet of Islam and killed her child
(143). The highly dignified grandson of
the prophet of Islam Aba ‘Abdellah Al-
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54
Husayn (P.B.U.H.) faced the most
prominent disaster in history (144). The
point to be noted here, is that with all
those disasters, they were even treated
differently in some cases by the external
world in the way that this can be
considered as part of their special
condition.
God put Adam (P.B.U.H.) in paradise
and provided him with an extremely
easy and smooth life (145) while He
even ordered the angels to prostrate him
(146). This treatment is in no way like
the treatment of the people of later
periods in creation. The verses in the
Quran and many other evidences
indicate that all the creatures on the
Earth and in the sky worship God; but
that we cannot have a clear perception
of their worship (147). They continue to
worship and there is no need for them to
conform their workshop to any other
phenomenon or man. What is important
however, is that they did coordinate
their worship with David, the prophet
(P.B.U.H.). the Quran tell us that among
the virtues of David the prophet (148)
was the fact that mountains and birds
coordinated their worship with him
(149). This means that objects do not act
on a coordination with living creatures
and however, they coordinated their
most important act i.e., worship of God,
with David, the prophet the respectful
treatment of prophets by other creatures
is sometimes to a degree that the dead
body of Solomon, the prophet
(P.B.U.H.) was not disintegrated for a
long time and it was only the stick in his
hand that was eaten up in some way
(150).
Conclusion
We said that a group of people have the
idea that prophets and saints of God are
exactly the same as others and that they
enjoy no special favor and endearment
by God. Without providing an exact
classification and without giving
denotations of their newly devised terms
such as superhuman and the life, they
hold that prophets and saints of God
have no special virtues and capabilities
beyond those of ordinary human being
and believe that a claim of metaphysical
capabilities and virtues of prophets and
distinguished people is an exaggeration
only. Providing a discussion of the point
that principally the acceptance of the
concept of prophecy in itself negates
and contradicts with the aforesaid point
of view we gave evidences and proofs
supporting that the wording of the Holy
Quran is in conformity to this idea and
the Quran provides detailed descriptions
of metaphysical capabilities and special
virtues of those endeared by God. It is
evident that God has a special favor
toward prophets, saints and
extraordinarily gifted people in the way
that it is not just the same as His favor
and attention He has toward others.
They are utterly different both in their
supernatural, exclusive and
Transcendental Perfections And Divine Rules In Quran
55
metaphysical capabilities and in their
endearment by God. He has neither
considered for them the same religious
responsibilities assigned to others nor
ordered the worldly phenomena to treat
them in the same way as they are to
treat others (151).
What we stated here, were based on tens
of verses of the Quran and of course,
there are many other Quranic verses to
support the idea. Unlike the claims of
those who deny the superhuman and
metaphysical capabilities, the divine
tradition is based on the special and
exclusive favors and virtues were
discussed here. Therefore, it is not
surprising that the words quoted from
the family of the Holy prophet also
include many agreements in support of
the special favor of God and exclusive
virtues and capabilities of prophets and
saints of God.
Bibliography
1-The Holy Quran
2-Al-Imamat al-Kubra Val-Khilafat al-‘Uzma, Seyed Muhammad Hasan Al-Ghazvini, Dar al-Mujtaba, Qum, 2005
3-Bihar al-Anwar, A collection of Selected Statements & Narrations on the Sacred Imams, Muhammad Baqir Al-Majlisi (1688), Al-Vafa, Dayr al-Fikr, Beirut. 1983
4-Al-Bidayat Val-Nihayat; Abufida Isma‘il Ibn-e-‘Umar Ibn-e-Kathir Al-Dameshqi (B.1352), Dayr al-Fikr, Beirut-1986.
5-Tarikh al-Umam Val-Muluk= Tarikh Al-Tabari , By Abu-Ja’far Muhammad Ibn-e-
Jarir Al-Tabari (888), A Research Made By Muhammad Abulfadl Ibrahim, Dar-ul-Torath, Beirut, 1967
6-Tafsir al-Qumi (Qumi's interpretation), By ‘Ali Ibn-e-Ibrahim Qumi (The sixth century A.D.), A Research By Seyed Tayeb Mousavi Jazayiri, The 4th Edition. Dar al-Kitab, Qum -1988.
7-Tafsir Kanzul Daqayiq Va Bahrul Gharayib (An interpretation), By Muhammad Ibn- Muhammad Rida Ghumi Mashhadi, Research work made on the book by Husayn Dargahi, the Publications Organization of Ministry of Culture & Islamic Guidance, Tehran. 1st Ed.
8-Dalayil al-Nabuwah Va Ma’rifat Ahval Sahib al-Shari’ah, By Aba Bakr Ahmad Ibn-ul-Husayn Al-Beihaqi (1036 A.D.), The Research made on the book By Abdulmuti Al-Ghalaji, Dar al-Kutub ul-Ilmiyah, Beirut-1985
9-Al-Kafi, By: Muhammad Ibn-e-Yaqub Al-kulayni Al-Razi (907 A.D.), The Research made on the Book By ‘Ali Akbar Al-Ghaffari, Dar al-Kutub al-Islamiyah, Tehran, Fifth Ed.1984
10-Kashf al-Ghamah, ‘Ali Ibn-e-Isa Arbali (1271 A.D.), Maktabah Bani Hashemi Publications, Tabriz, 2002
11-Kamaliddin, Muhammad Ibn-e-Al Ibn-e-Husayn Ibn-e-Babiveih Ghomi Saduq (1059 A.D.), Dar al-Kutub al-Islamiyah, Qum, 2nd Ed. 1973
12-Al-Lahouf Fi Qatli-el-Tafoof, Al-seyed Ibn-e-Tavus (1342 A.D.), Anwar al-Huda Publication, Qum, 1st Ed- 1995
13-Majmaʻ al-Bayān Fi Tafsir al-Quran; Fadl Ibn-e-Hasan Tusi (Twelfth Century A.D.), Research made on the book by :
Safinah al-nejat. Vol.1, No.4
56
Muhammad Javad Balaghi, Naser Khosro Publication, Tehran, 3rd Ed. 1993
14-"The Thought School In the process of Evolution" A Review of the Evolution of Ideas In Shiism within the First Three Centuries, By : Seyed Husayn Modarresi Tabatabaei, Translated By Hashem Izad Panah, Kavir, Publication, Tehran, 3rd Ed. 2007
15-Nahj al-Balāghah, Seyed Radi, A Research made on the book by Sobhi Saleh, Dar al-Hejra, Qum
16-Vasa’il al-Shia, Muhammad Ibn-e-Hasan Hur ‘Amili (1682 A.D.), Alul-Bayt Le-‘Ihyaul Tarath Inst. Qum: 1st Ed- 1987
17-Al-hujum Ala Bayt-e-Fatimah (P. B. U. H.) (An Attack To The Home of Fatimah, the Great Daughter of the prophet of Islam), Abdul Zahra Mahdi, Barg-e-Rezvan Publication. Tehran, 1st Ed. 2003
END NOTES: (the number in paranthesis
refers to the Sura number in Quran)
1-Ale ‘Imran Chapter 26/(3)
2-Anbiya Chapter 23/(21)
3-The School of Thought In the Trend of Evolution, P. 22
4-Ditto , P.58
5-Ditto, P. 58.60
6-Madraseh Quarterly, The Third issue, May 2006, "The Forgotten Reading": A Review of the notion of "Olamaye Abrar".
7-The School of Thought In the Trend of Evolution, P. 61 (Consider how they take some ideas of Imamah as some kind of exaggeration without a thorough theosophical study in such works).
8-Madraseh Quarterly, the 3rd issue, May 2006, The Article "The Forgotten Reading" : A Review of the notion of " ‘Ulamaye Abrar".
9-We attempted in this work to take the most possible use of the wording of the Quranic verses and take only little use of the reports coming down to us through the history
10-Baqarah 247/(2); A’raf 128/(7)
11-Ale ‘Imran 73/(3); Ma’ideh 54/(5).
12-Baqarah 269/(2)
13-Baqarah 269/(2)
14-Baqarah 213/ and 142/(2)
15-Ma’ideh 64/(5)
16-Nahl 77/(16) ; Haj 6/(22): Noor 45/(24) ; Ahzab 28/(33); and many other verses
17-Ghadr 3/(97).
18-Taha: 80/(20) ; Toor 1/(52).
19-Qisas 30/(28)
20-Nazi’at 16/(79)
21-Taha: 12/(20)
22-Baqarah 158/(2)
23-Nazi’at 16/(79)
24-Ma’ideh 1/(5).
25-Baqarah 125/(2); Ale ‘Imran 97/(3).
26-Baqarah 248/(2); The Coffin of the Children of Israel was a chest box in which placed him the mother of Moses (P. B. U. H.). The box remained in the place of Pharaoh and it was later made available to the family of Moses and Aaron. Moses (P. B. U. H.), the Interlocutor, placed in it the tablets, armor, and the evidences of prophecy before he passed away. He
Transcendental Perfections And Divine Rules In Quran
57
entrusted it to his executor , Joshua. Placed in that box were also some part of the legacy of Moses (P. B. U. H.) and Aaron. Children of Israel considered the box as a source of blessing and it became a cause of peacefulness and a symbol of kingdom. Cf. Bihar al-Anwār, Vol 13, P 443, and Vol 78, P. 110
27-Baqarah 125/(2); Ale ‘Imran 97/(3)
28-Baqarah 73/(2)
29-The came of God ; A’raf 73/(7) ; Hood 64/(11)
30-Shu‘ra : 155/(26)
31-Hud 64/(11) – 65; Shu‘ra: 156/(26)
32-Fusillat 16/(41); Qamar 19/(54)
33-Ma’ideh 112/(5)- 115 ; Divine Food was sent to the Apostles and God, the Almighty, warned them that if any of them became an unbeliever after that event, He would take him with a painful chastisement; such a punishment with the example of which He would never take someone else.
34-Ma’ideh 2/(5); Haj 36/(22)
35-Kafi, Vol 1. P. 16
36-Ale ‘Imran 179/(3) ; Haj 75/(22)
37-Haj 75/(22)
38-Ale ‘Imran 33/(3)
39-Nahj al-Balāghah, Sermon No 91, P 133
40-Haj 75/(22)
41-Ale ‘Imran 33/(3)
42-Bag Baqarah harah 130/(2)
43-Yousif 6/(12)
44-A’raf 144/(7)
45-Taha 41/(20)
46-Ale ‘Imran 42/(3)
47-Baqarah 247/(2)
48-Ale ‘Imran 33/(3)
49-Naml 59/(27)
50-Letter of Theosophy of the Holy Prophet (P. B. U. H.) (In Persian) Vol. 3, P 492
51-Taha 60/(20)
52-Nahj al-Balāghah, Sermon No 4, P. 51
53-Ma’ideh 110/(5)
54-A’raf 73/(7); Hud 64/(11)
55-Baqarah 23/(2) ; Hud 13/(11)
56-Nahj al-Balāghah, Sermon 192, P. 301
57-Ma’ideh 110/(5)
58-Anbiya 69/(21)
59-Nisa 157/(4)- 158
60-Asra 101/(17); Naml 12/(27)
61-Shura 52/(42)
62-A’raf 143/(7)-144 ; Taha 21/(20)- 47
63-Some have attributed it to Ermiah, the prophet, Cf. Kanz al-Daqayiq, Vol.2, PP 415-426
64-Kamal al-Din, Vol 2, P.226
65-Baqarah 59/(2)
66-Saffat 139-146/(37)
67-Qalam 48/(68)-50
68-Anbiya 80/(21)
69-Naml 15/(27)
70-Naml 16/(27)
71-Sad 35/(38)
Safinah al-nejat. Vol.1, No.4
58
72-Sad37/(38)-38; Saba : 12/(34)-13; Anbiya: 82/(21)
73-Naml 17(27)
74-Anbiya: 81/(21): P 36/(38); Saba : 12/(34)
75-Saba : 12/(34)
76-Sad 31/(38)- 33; There are two interpretations of this verse one of which gives the implication that we have discussed herein, Cf. Majmaʻ al-Bayān, (Vol. 8, P.74)
77-Naml 38/(27)-40
78-Naml 15/(27)-16
79-Naml 19/ (27)
80-Qumi's Interpretation, Vol. 1 , PP 54-55
81-Saba : 14/ (34)
82-Maryam 33/(19)
83-Baqarah 91/(2); Ale ‘Imran 181/(3); Nisa: 155/(4)
84-Ale ‘Imran 59/(3)
85-Baqarah 2/ (2)
86-Maryam 22/ (19)-25
87-Qumi's Interpretation, Vol.2, P.49; Bihar al-Anwār, Vol. 14, P. 209, N. 6
88-Ale ‘Imran 46/(3); Maryam 30/(19)
89-Maryam 31/(19)
90-Ale ‘Imran 49/(3); Ma’ideh 110/(5)
91-Nisa 157/(4)-158
92-Asra : 1/(17)
93-Najm 5/(53)-18
94-Jinn 18/(72)-1
95-Zuha 6/(93)-8
96-Inshirah 1/(94)-4
97-Kawthar 1/(108)
98-Zuha 5/(93)
99-Nisa: 41 (4)
100-Anfal 33/(8)
101-Asra : 76/(17)-77
102-Towbah 40/ (9)
103-Ale ‘Imran 151/(3)
104-Ale ‘Imran 124/(3)
105-Fath 20/(48) and 24
106-Ahzab 56/ (33)
107-Nisa 113/(4)
108-Anfal 33/ (8)
109-Nisa 64/(4); of course the hypocrites who do not take a step toward the ideas of prophet and are critic in respect of this specification of the prophet, are excluded from this argument.
110-Ahzab 56/(33)
111-Tahrim 1/(66)
112-Ale ‘Imran 37/(3)
113-Ale ‘Imran 42/(3)
114-Ale ‘Imran 42/(3)
115-Maryam 17/(19)-21 ; Ale ‘Imran 45/(3)
116-Qumi's Interpretation, Vol.2, P. 48; Bihar al-Anwār, Vol 14, P.209, No 6
117-Maryam 24/(19)-25
118-Maryam 26/(19)- 29
119-Ale ‘Imran 46/(3)
120-Hud 71/(11); If it be this way, then the Sermon "Qasi’ah" ; The fact that Imam Ali (P. B. U. H.) heard the revelation descending down to the prophet; and the point that
Transcendental Perfections And Divine Rules In Quran
59
angels addressed Zahra : (P. B. U. H.), the great daughter of the prophet of Islam, are in complete conformity with the Quranic tradition and culture.
121-Taha 38/(20)
122-Qisas 7/ (28)
123-Kahf 9/(18)-25
124-Elijah (P. B. U. H.) was not a prophet based on some of the historical arguments. Cf. Kafi, Vol.1, P. 269; Kamal al-Din, Vol.2, P. 357, Sec.33
125-Kahf 60/(18)-82
126-Kahf 86/(18)
127-Kafi, Vol. 1, P. 269 ; Bihar al-Anwār, Vol. 26, P. 73
128-Some have even held that this is a divine means and not from the category of worldly means. Cf Al-Imamat al-Kubra Val-Khilafat al-‘Uzma, Vol.2, PP 13-19
129-129- Kahf 83/(18)-98
130-Naml 40/(27)
131-Saffat 139/(30)-146
132-Ma’ideh 112/(5)-115
133-Naml 40/(27)
134-Dhariyat 24-30/(51); Hud 77- 80/(11); Hujr 71/(15)
135-Taha 96/(20)
136-A’raf 175/ (7)
137-Ma’ideh 27/ (5)-31
138-Hud 25/(11)-38
139-Wasa’il al-Shia, Vol.11, P. 354. No. 14999 ; Tabari's History, Vol.1, 5.588; Al-Bedayah Val-Nehayah, Vol. 2, P.53
140-Cf. Yousef Chapter
141-Tabari's History, Vol.2, P. 515
142-Kashf-ul-Ghamah, Vol.1, P. 8; Bihar al-Anwār, Vol. 16, P. 116; Dalayil al-Nabuwah Va Ma’rifat Ahval Sahib al-Shari’ah, Vol.2, P. 279.
143-Cf. Al-hujum Ala Bayt-e-Fatimah
144-Cf. Al-Lahouf Fi Qatli-el-Tafoof
145-Taha 118/(20)- 119 ; E:ra:f 19/(7)
146-Sad 72/(38) ; Hujr 29/(15) ; Baqarah 34/(2) ; E:ra:f 11/(7); Kahf 50/(18) ; Ta: ha 116/(20).
147-Asra 11/(17)
148-Saba 10/ (34)
149-Anbiya 79/ (21) ; Sad 18/(38) ; Saba : 10/(34)
150-Saba 14/(34)
151-Cf. Hujurat Capter.
60
Growing Up A Religious Young Adult
Narges Shahri
Article acceptance date: Nov. 2016
Abstract
The most difficult period of life in terms of training is young adulthood. This
period which is from 12 to 18 is the same age of junior and senior high
school. The most problems happen in this period and usually this period
causes loss or success for future life. Some crisis a youth should tackle with in
this period of time are outlined in this article.
Key words
identity crisis, maturity crisis, personality crisis
Growing Up a Religious Young Adult
61
1. Identity Crisis
After going through childhood, human
beings will face a crisis in life which is
identity crisis. Various questions obsess
minds of people, looking for their answer.
A youth asks himself, what is life? Who
am I? What should I live for? Where will I
go to? How and why will I go? Is there
any life after this life? If yes, what is it
like?
He is worried if his parents accept him as
he is? Do they like him? Do they respect
him? What is my role in society? Am I
important? What does this society expect
me?
He finds himself doubtful about all his
belief, traditions and ideas. He asked why
should I be a Muslim? What do I need to
be a Muslim? Who is a Muslim? If God is
Just, what does bad events happen? These
kinds of question can reach to the point
that ruin and depress a young person.
Identity crisis is in fact to find proper
answers. If he could not find the answers,
he will feel depressed, Alienation,
loneliness, … which are dangerous for a
youth and will cause identity crisis.
2. Maturity Crisis
Maturity like an earthquake shakes a
young person, puts him in a new and
unfamiliar situation. As if a young person
in teen ages faces a completely new world
and horizons towards a new world opens
up in front of his eyes. The hand of
creation by puberty pushes the person
through childhood to adulthood and makes
him ready for growth and perfection. As if
he is born again and treads in a new path.
But this birth is not painless.
With a little attention, it can be understood
that what hurricane strikes inside the
youth. From one hand, intrinsic
motivations topped by sex drive and also
emotional motivations each moment draw
her to one side; imbalance him
psychologically , and from other hand, all
types of doubts and dilemmas find their
way to his hearts. Among these strange
feelings what is felt most is the vague
feeling of baffling. This is the first time
that he feels disorientation and could not
find the necessary power inside himself to
face this inside conflict.
Because of this instability young adults
become volatile and loss their equilibrium
by the tiniest pinch, goes to the extremes
uncontrollably. They are too worried
about their peer’s ideas and people around
about themselves, and their behavior and
judgments can easily affect their
physiological states. These persist
changes some of which are so deep bother
and wear them out. They are sensitive to
any discomfort or problem and take them
out on any related or not related factor.
Therefore being stubborn, discomfort and
baffling are common features of this
period of life.
This period takes already three years. In
boys it is about 13 to 16 years old and in
Safinah al-nejat. Vol.1, No.4
62
girls one or two years sooner. This period
of life is the most critical period of life. At
this period a youth needs more attention to
pass through it unharmed.
3. Personality Crisis
Human beings during their childhood is
always attached to their parents and under
their custody. But at the time of puberty
and physical changes they tend to be
independent and be different from others.
They expect others do not look at him like
a child and respect his personality, action
and mind.
Any action which is a sign of lack of
respect will have some psychological
effect on them, hidden or apparent. Even
these actions or improper behaviors can
result in harsh reaction or anti social.
If a youth realizes he is not regarded as an
independent and grown up person, it is
possible that to prove his independence
and character embarks on a bad action to
attract other people’s attention to himself.
This feeling among youth who are
suffering from a kind of inferiority feeling
can be found more.
NECESSITY OF RELIGIOUS
TEACHINGS IN THIS PERIOD
As young adults in their puberty feel to be
in the depth of the ocean of bafflement,
losing their equilibrium, and on the other
hand because of the importance of
psychological calmness at this special
period of life, religious growth can play a
special role in this regard.
A young person can save himself from all
these vague, I-don’t-know baffling
situations of young hood , find a clear
ideology for his life, and find the answers
to the basic questions of his life which
help to direct his life towards a good
direction in the shade of good religious
training. In the light of this training, he
can find his place in the world of creation,
realize his values, honors it and does not
tolerate sins and vices.
In addition to it, having faith can help
young people to reach psychological
calmness which is of needs of this period
of life and can lessen his stress.
Parenting
The base of religious and ethical trainings
is in childhood at home. Therefore,
infallible imams advised parents to
supervise and monitor their kids before
mischiefs mislead them out of right path.
Imam Sadiq said,
قبل ان يسبقکم اليهم المرجئه بادروا احداثکم بالحديث
Teach Islamic traditions to your youth
before Murji’a1 proceed you.
Parents should not leave their children to
themselves but they should help them
confronting crisis of their puberty time,
prepare the ground for their religious
growth. It is suitable to observe the
following points in religious teachings of
young adults.
Growing Up a Religious Young Adult
63
1. Celebrating the age of being grown
up enough to do religious practices: In
this period in addition to awakening
sexual drives and psychological needs,
this tendency towards religious affairs
activates in young person, gets him to
contemplate on the spirituality and
religion.
This time is very valuable and should be
noticed as a great opportunity. Therefore,
it is proper for parents not to neglect this
occasion to have a celebration to make
this day memorable for him.
The late Sayyid ibn Tawus knew this day
a kind of Eid and warned those who don’t
care:
Why is this day of reaching puberty is so
worthless for this weak human beings this
much that it is vague and forgotten among
people? I do not remember anyone to get
prepared for this very important day or to
be sad because of forgetting this day? I
advise my children and relatives to
remember and celebrate this great day.
2. Encouraging elder children to do
religious practices like prayers, fasting,
etc. parents should care for their children
and encourage them to pray and fast;
parents should be aware not to order
tyrannically to bother children; in the
opposite, they should be kind and honor
their children’s effort to perform pray or
when they fast.
Prayer is the connection between hearts of
people and God and has a very
constructive role in training young adults
psychological-wise and spiritual-wise.
Those young adults who are familiar with
prayers, have a good access to the spring
of spirituality. Young people are in need
of this spiritual shelter. Those young
adults who pray in case of committing
wrong actions by relying this spiritual
support can turn back to the right path and
cleanse themselves.
3. Explaining the true meaning of
religion for young adults: Of duties of
parents is to get their children familiar
with religion in true sense and explain for
them religion is not just prayer, fast, or
likewise but the soul of religion embraces
all aspects of our life and should fill the
body of our life.
Any attempt to reach knowledge, making
a livelihood, joining people, serving
people, etc are parts of religion and if they
are accomplished by the intention of
God’s satisfaction and as they are advised
in holy teachings of religion they are
regarded as worship. Therefore, all life of
a religious and faithful person even his
eating or sleeping is a kind of worship.
Parents should notice to this very
important aspect and warn their children
of them; otherwise they will think religion
is summarized in a series of actions. But
they should know as they pay attention to
pray and fast, they should pay attention to
honesty, kindness, … .
Safinah al-nejat. Vol.1, No.4
64
4. Do not leave young adult to himself:
Parents should not leave their children
alone in his problems but should help him
to find proper answers to his questions.
Parents can introduce good books to him
or if they can not, they should connect
their children to knowledgeable people
who can answer their questions. Teachers
are of good choices in this regard.
5. Friendship: If friendly relationship
extends between parents and children,
parents can influence their children and
have a role in fate of their children. Young
adults due to the changes of puberty age
and lack of equilibrium need more
attention in comparison with other periods
of their life. If parents can not do their
duty properly, children will go out of
family’s attention and will be absorbed by
environmental factors. When children are
tied to families by the strong rope of love
they will remain more safe from harms
and will have better ground to learn about
religion.
6. Accepting young adults: Parents
should respect and value personality and
thought of their children and their
independency should be observed. They
should be consulted and trusted otherwise
a kind of inferior complex will form in
them.
7. Leisure time activity: Parents should
benefit from leisure time and fill them
with suitable activities such as sport.
8. Joining religious ceremonies: Taking
young adults with parents to religious
gatherings can grow religious feeling in
them.
END NOTES:
1 Murji’a was a misled group at the time of infallible imams who said faith is sufficient solely. Anyone who confesses to be Muslim by his tongue is faithful. Action is not needed, and no sin can harm faith. This group are named Murji’a as they postponed punishment or rewards of harm doers or benefactors till the Day of Doom till God judge about them. They believed God will forgive every sin in hereafter so they thought sins did not ruin faith.
65
Ethical Code in Sahifah Sajjadiyah
Mansur Pahlavan
Professor of Tehran University
Article acceptance date: Dec. 2016
Abstract
Eexplaining fundamental Islamic ethics based on teachings of Sahifah Sajjadiyah is the
core of the present article. The author after giving essential basic information regarding
Sahifah Sajjadiyah, introduced Tuhid (the Unity of God) as the source of all ethical
codes and outlined six points in this regard: the gnosis of God, God’s Mercy to all
regardless of people’s derivability, Fear and Hope, Hope in God’s blessings, relying on
God’s special opportunities given to mankind (Tufigh), and trusting God.
Key words
Islamic ethical codes, principles/ ethics, Sahifah Sajjadiyah / Tuhid, Sahifah Sajjadiyah/
khuf and raja, Sahifah Sajjadiyah/ God’s Mercy, Sahifah Sajjadiyah/
Safinah al-nejat. Vol.1, No.4
66
1. Introduction
1.1 A great deal of teachings of
infallible imams consists of ethics.
Teaching properethics, which cause
prosperous life in this world and hereafter,
is one of the missions of holy religions. In
a tradition from holy Prophet of Islam we
read,
1الخلق فان للا عزوجل بعثنی بهاعليکم بمکارم
It is on you to embellish yourselves with
the best of ethical codes because God has
appointed me for this.
This tradition emphasized on the highly
regarded place of ethics in the teachings of
holy infallibles specifically Prophet
Muhammad. Quran praises virtues like
being honest, being trustworthy, being
calm and forgiving, being generous, etc.
and hates dishonesty, betrayal, oppression,
backbiting, hypocrisy, etc.
1.2. The holy Prophet was a role model.
God, the Almighty, praises his morality
and says,
وإنهك لعلى خلق عظيم
Surely, you (Prophet Muhammad) are of
a great morality.(68:4)
The holy Prophet’s morality was a cause
of people’s attraction to Islam. In holy
Quran, we read,
وا من حولك ولو كن ت فظ ا غليظ القلب لنفض
Had you been harsh and hardhearted,
they would have surely deserted you. (3:
159)
Shia imams who are the real successors of
holy Prophet were all the great role
models in terms of ethics and in fact, this
is a sign of true successors of Prophet.
However, this characteristic of holy
leaders is less referred to.
1.3. One of the oldest Islamic books
written in the first century is the book al-
Sahifah al-Kamilah or al-Sahifah al-
Sajjadiyah by Imam Sajjad. This book is
also famous as Zabur ale Muhammad.
This book is transferred through three
sects of Zeidiyah, Ismailiyah, and
Imamiyah. It consists of imam’s prayers
but what we learn regarding good morality
in these prayers is not inferior to other
contents of it. In this valuable book, along
with prayers, the best morality social–wise
and individual-wise have been taught, and
anyone who reads it will confess to this
truth.
1.4. In the prayers of Sahifah Sajjadiyah ,
imam Sajjad while talking to God,
indirectly pointed out to the virtues. For
example, in a pray for border guards, he
asked God to keep front of Muslim
countries stay safe, ask God to sharpen
their sword, and increase their number
(pray 27); it is obvious that sharpening
swords is one of border guard’s duties and
God does not sharp swords but a physical
instruments does. In fact, this prayer is a
Ethical Code in Sahifah Sajjadiyah
67
point for border guards to be prepared for
any fight and this is the order of Quran
who says,
وا ة وأعد لهم ما استطعتم من قوه
And prepare against them what force you
can (8:60)
Or in neighbor prayer, he says, Oh God,
help them to visit their sick neighbors.(26)
it means visiting sick neighbors is of
virtues and imam indirectly reminds
neighbors of their duties.
1.5. The prayers of Sahifah Sajjadiyah is
generally colored by praising God. These
praises which are of the nicest spiritual
phrases which can only be expressed by
infallible imams, holy people and great
ones, contain the highest and deepest
teachings about Unity of God. The
teaching about Unity of God gives a
specific excellence to this collection in the
way that nothing else can be compared
with, especially because the prayers are
wrapped by the eloquence of Imam which
is derived from the mine of Ahlul Bayt’s
oratory.
For some examples refer to the 22nd prayer
of Sahifah Sajjadiyah about Ownership of
God while rights of human beings are
saved, prayer 5th and 32nd about inability
of human beings to know God, prayer 13
about God’s endless Mercy or prayers 32 ,
47 and 52 about the Unity of God,
Praising God and thanking Him.
These eloquent remarks, which are
emanated from Vahi (revelation of God)
source, are among the best theoretical
sources about Unity of God, which
deserves to be studied separately.
Here, as an example, we point to the issue
of Ownership of God. Imam Sajjad in
prayer 22nd of Sahifah Sajjadiyah begins
like this:
اللهم انک کلفتنی من نفسی ما انت املک به منی، و
قدرتک عليه و علی اغلب من قدرتی"
This explicitly explains two points: the
first one points out to this fact that human
beings and his power are real not
imaginary. This crosses out all sayings
believing human beings a reflection and
imaginary pictures in a mirror.
In the words of Imam Sajjad we face
power and responsibility of human beings.
It proves will-power of human beings and
negates predestination (Jabr) but this
negation of Jabr does not end up in
conferment (Tafwid). Jabr and Taswis are
two ends of a line which adhering to each
end will result in misunderstanding.
The interesting point is anyone can feel
these realities in his life; it means he can
realize Hand of God and his own power
together present in his life which the first
one rejects Jabr and the second rejects
Tafwid.
This kind of answering to the old problem
of Jabr of Tafwid is the art of Imam Sajjad
who is familiar with the secret of creation
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68
and is on the zenith of knowledge about
Unity of God. Here we aim to explain
some bases of Islamic moral codes based
on Sahifah Sajjadiyah.
2. The Unity of God, the base of
ethics
According to Imam Sajjad, Unity of God
is not a mere rigid useless theoretical
discussion, but it has practical results
especially in the realm of ethics. We count
some of these results to find a criterion to
evaluate claims of anyone who pretends to
believe in Tuhid.
2.1. Gnosis of God, the base of
humanity
Gnosis of God is the base and true
meaning of humanity. God does not cut
off realizing His Praise from people
otherwise if they do not thank Him, they
would think they own all blessings and
would manipulate them as they like, so
they would degrade from humanity to the
level of animals.(pray 1)
Paying attention to this point is an answer
to the question of why and how do human
beings can degrade to the level which is
inferior than animals as Quran says in
Furqan, 44. Thanking bless-giver for what
he gives us is the first and the most
important duty of people: logically it is
obligatory and it is the strongest deterrent
against sins, as imam ‘Ali said, even if
God did not warn people about sins, still it
would be obligatory for people to avoid
sins to thank Him.2
2.2. Blessings of God and people’s
eligibility
God out of His Mercy and Kindness
creates everything and gives life to them.
He transformed nothing into a being and
the name of “Creator” is for this.
Therefore, talking about eligibility of a
thing, which used to be nothing, is
meaningless. In addition, for this reason
God does not owe anyone. Anytime that
He wills, He can get back whatever He
gives. Because when He gives away, it is
not because He owes to anyone but as He
desires. This is justice. If we put it another
way, we can say human beings during
their lifetime are enjoying various
blessings of God to the extent that they
can not count them.3Therefore no matter
how much they thank, they can not thank
even one blessing of Him.
Imam Sajjad drew our attention to this
truth in various prays of Sahifah
Sajjadiyah. For example, this phrase at the
start of Ramadan entrance pray:
Thou art kind without the servants’ having
done anything to deserve your kindness.
Thy kindness is a new beginning,
Thy pardon gratuitous bounty,
Thy punishment justice, Thy decree a
choice for the best! If Thou bestowest,
Thou stainest not Thy bestowal with
obligation, and if Thou withholdest,
Thou withholdest not in transgression.
Thou showest gratitude to him who thanks
Thee, while Thou hast inspired him to
Ethical Code in Sahifah Sajjadiyah
69
thank Thee. Thou rewardest him who
praises Thee, while though Thou hast
taught him Thy praise.
Thou coverest him whom, if Thou willed,
Thou wouldst expose, and Thou art
generous toward him from whom,
if Thou willed, Thou wouldst withhold.
Both are worthy of Thy exposure and
withholding, but Thou hast founded Thy
acts upon gratuitous bounty, channeled
Thy power into forbearance.
(45th supplication)
Throughout the 37th supplication on giving
thanks he is talking about this truth
eloquently. Its brief is like this:
* O God, no one reaches a limit in
thanking Thee without acquiring that
of Thy beneficence which enjoins upon
him thanksgiving
* nor does anyone reach a degree in
obeying Thee, even if he strives,
without falling short of what Thou
deservest because of Thy bounty.
* The most thankful of Thy servants
has not the capacity to thank Thee,
and the most worshipful of them falls
short of obeying Thee.
* To none of them is due
Thy forgiveness through what he
himself deserves or Thy good pleasure
for his own merit.
* When Thou forgivest someone, it is
through Thy graciousness, and when
Thou art pleased with someone, it is
through Thy bounty.
* Thou showest gratitude for the
paltry for which Thou showest
gratitude and Thou rewardest the
small act in which Thou art obeyed,
so that it seems as if Thy servants'
thanksgiving for which Thou hast
made incumbent their reward and
made great their repayment
is an affair from which they could
have held back without Thee,
and hence Thou wilt recompense them,
and whose cause is not in Thy hand,
and hence Thou wilt repay them.(37th
supplication)
Similar to this content has come in prayers
7, 10,13,16,51.
2.3. Fear and hope
The exact meaning of fear (khuf) - against
its usual translation- is lack of security.
The word khuf has never been used as an
antonym of bravery which we can
translate it as fear; it is generally used
against security and it is the antonym of
Rija (hope).
In its explanation we say, it becomes clear
that God does not owe anyone anything so
at any moment He desires, He can forfeit
whatever He gives. Therefore, a wise
Safinah al-nejat. Vol.1, No.4
70
person should see himself subject to this
forfeiting. Anyone who enjoys the
sweetness of God’s blessings is always
fearful and feels unsecured so he is serious
in the way of worship. On the other hand,
kindness of God is a truth which keeps the
door of hope opened in front of human
beings even when he is on the way of sin.4
Bearing this in our mind will keep us
wandering between these two feelings
which both are signs of being servant of
God. The constructive results of this
attention in training of human beings are
significant.
Imam Sajjad in supplication 39 about
asking forgiveness said that human beings
should not be hopeless of salvation which
is from Qunut (absolute hopelessness)
which is of cardinal sins and should not be
hopeful of salvation due to his good deeds;
a good worshipper finds his good deeds
worthless comparing his bad actions,
especially in front of God whose faithful
servants are not arrogant by looking at
their good deeds ,and vicious people
should not be hopeless by looking at their
black report card.(prayer 39)
It is important to say the words like bad
action or crime in these expressions do not
mean cardinal sin or minor sin, but any
shortcoming in thanking God, which
human beings even the most pious one
has, is a kind of sin in front of God’s
Greatness and Might. Prophet’s and
imams’ seeking forgiveness from God is
due to this.
2.4. Hope in God’s blessing in all
situation
According to what has been said, there is
no ray of light except the blessing of God,
“the God whose forgiveness is more than
His Torture, and His Satisfaction is above
His Rage.” (prayer 12) God whose
“blessings outspeeds His Anger and His
giving is more than His forbiddance, and
creatures all are in His territory.”(prayer
16)
God who “thanks the tiniest good deed
done for Him and gives great reward for
it. He gets very close to anyone who takes
a step towards Him, the One who invites
those who are running away from His
threshold, the One who fulfill good deeds
but ignores bad deeds of His servants and
forgives them.(prayer 46)
2.5. Trusting divine grace
The helping Hand of God always helps
human beings to support him against great
enemies like Satan and his army from
outside, and lust and sinful wishes from
inside. In this way, the blessing of divine
grace can surround human beings. Now
this is human being who can choose divine
grace willingly to move towards
perfection or ignore it and rush towards
lust and carnal soul. God always blesses
human beings and ignores his evil actions.
But in some cases He withholds this kind
of help to make human beings fight the
mentioned enemies by the help of inside
warnings of ‘Aql (reason), Prophets and
Ethical Code in Sahifah Sajjadiyah
71
infallibles. In this case, i.e. the situation of
blessing-stoppage, human beings will be
subjected of خذلن (i.e. God refers him to
the primary warnings, the warnings which
anyone is not deprived of. The point is this
blessing is an extra favor, added to two
inside and outside proofs. This extra favor
due to the strength of enemies’ power is
essential to follow path of perfection. It is
inferred from imam Sajjad who said, if
God leaves mankind with himself and his
desire, naturally, he chooses carnal
desires, and these desires will go towards
wrongness unless God blesses mankind
with guidance.(prayer 9)
This expression is an explanation on the
verse
وء إله ما رحم ربيإنه النهفس ألمه ارة بالس
Surely, the soul incites to evil except to
whom my Lord has mercy (12:53)
Which opens doors to training of human
beings which they should always be
hopeful meanwhile do not see themselves
needless of God as Quran states openly
نسان ليطغى كله إنه ال
أن رآه استغنى
Indeed, surely the human is very
insolent, that he sees himself
sufficed.(96: 6,7)
Rebellion of human beings is the result of
feeling needlessness of God while pure
relying on God’s blessing and divine grace
prevent mankind of falling into this abyss
of nullity.
2.6. Trusting God
The eternal call of Quran is this:
فليتو ل المؤمنون على للاه كه
In Allah believers put all their
trust.(3:122)
لون ل المتوك فليتوكه على للاه
In Allah, let all who trust place their trust.
(14:12)
As we have seen no one has anything from
himself. All are what God gives them for a
short time and anytime He wants, he can
get them. Therefore all people are poor
and needy:
هو الغني وللاه الحميديا أيها النهاس أنتم الفقراء إلى للاه
إن يشأ يذهبكم ويأت بخلق جديد
بعزيز وما ذلك على للاه
“People, it is you who are in need of
Allah. He is the Rich, the Praised. He
can put you away, if He will, and bring a
new creation this is not a great matter for
Allah.” (35:15-17)
This view point towards creatures draws
our attention towards the Creator, it causes
mankind does not put his hope in creatures
but stares at the spring of all abilities ,
all contents of prayer 28 of Sahifah
Safinah al-nejat. Vol.1, No.4
72
Sajjadiyah include this meaning. This
prayer talks about:
Servants of God and in fact all creatures
are in continuous need of God and are not
needless of His blessings. Therefore
hoping in the help of a needy person
(other creatures) is far from sound mind
and is out of ignorance.
It is because of the previously mentioned
reason that anyone who asks for grace and
prosperity from anyone except God will
end up in humiliation. Witnessing
examples in this regard is the best eye
opening lesson which helps choosing the
best way in life.
No one should be as equal as God in our
eyes in putting our hope in. Our prayers
should not be addressed to anyone but
God.
The result of faith in the Unity of God is
this; we should see any ability from Him.
A servant who is blessed sometimes and
who is punished sometimes and goes
through various states of feeling does not
deserve to have the same place as God
deserves. As God is far from any partner,
any counterpart, etc.
The expressions of this prayer enjoy their
special combinations which are emotional
and logical at the same time. They are
similar to the wheels of an exact and
useful system, leading us to the meaning
of true worship. Due to this Imam Sajjad
asked God to donate him with “honesty in
his trust”, the assurance of assured people
of the presence of God”, and “the trust of
true faithful ones in God”. (Prayer 54)
END NOTES:
1Bihar al-Anwar 66: 375
2 Nahj al-Balaghah, words of wisdom, n. 290
3 Surah Ibrahim, 34; Nahl, 18.
4 Bihar al-Anwar, vol.70, pp.323-401
73
Martyrdom in the Shia Culture
Abdul Javad Falaturi
Summarized and translated by Hamid Farnagh
Abstract
In the Shia tradition there is a continuous legacy of martyrdom, from the belief that
Islamic history was derailed when political power passed out of the hands of the holy
Prophet Muhammad’s family (p.b.u.t) in the 7th century.1
The Shias believe that Imam Ali b. Abi Talib (p.b.u.h), the cousin, companion, and son-
in-law of the holy Prophet (p.b.u.h) was the only rightful successor to him, and that
Imam Ali’s specified descendents were the rightful heirs to the leadership of the Muslim
community.
Key word
Martyrdom (shahadat)
Safinah al-nejat. Vol.1, No.4
74
During the Umayyad and Abbasid
Dynasties, Islamic scholars and
intellectuals who supported the rights of
the holy Prophet’s family and descendants
(p.b.u.t), were frustrated at their treatment
and frequent assassination and tended to
expand upon their martyrdom. These
works became very important in the Shia
literature and helped to delineate it as
distinct from Sunni conceptions of
martyrdom.
An excellent example of this veneration of
Shia martyrs is found in the writings of
Abu al-Faraj al-Isfahani (d. 967), which
captured the suffering of the Prophet’s
descendants. Although he himself was not
a Shia, his martyrology of the descendants
of the Prophet included the stories of 189
family members killed by the time of its
publishing.2 The power conveyed by the
stories of these martyrs has provided
significant propaganda for the Shia
community throughout the centuries and
ensured that martyrdom is an essential part
of their belief system and history. It is
difficult for a non-Muslim to grasp the
power and depth of feeling shahadat
(martyrdom) wields in Shia Islam, so
perhaps it is best to let one of them
attempt to describe it:
The story of shahadat and that shahadat
challenges is so sensitive, so exciting
that it pulls the spirit toward the fire. It
paralyzes logic, It weakens speech, It
even makes thinking difficult. Shahadat
is a mixture of a refined love and a
deep, complex wisdom. One cannot
express these two at the same time and
so, one cannot do them justice.3
The first great martyr venerated in Shia
Islam is Imam Ali b. Abi Talib, who
became the fourth Caliph (656–61) after
the assassination of ‘Uthman. Imam Ali
(p.b.u.h) won many battles as Caliph, but
when the battle of Seffin in 657, against
the Syrians ended in a draw, he had to
agree to a process of arbitration. This
greatly angered those who would become
known as the Kharijites (Khawarij), who
believed that by agreeing to a process of
arbitration, Imam Ali had denied God’s
will to be expressed on the battlefield.
Imam was forced to fight the Khawaraj at
the Battle of Nahrawan in 658, where he
defeated them. Relatives of the Kharajites
who were killed by Imam Ali’s forces at
Nahrawan, longed for revenge against
him, and the daughter of one of the
deceased convinced a man to assassinate
Imam ‘Ali (p.b.u.h) in return for her hand
in marriage. In 661, the new husband
assassinated Ali with a poisoned sword
while Imam was leading a worship service
in Kufa (present day Iraq). The symbolism
of Ali’s death is very powerful ,with his
being assassinated as he was praying and
reciting from the Quran at the time of his
attack.4
The assassin is said to have recited Quran
2:207 as he killed ‘Ali: “And of the people
is he who sells himself, seeking means to
the approval of Allah. And Allah is kind to
Martyrdom in the Shia Culture
75
[His] servants.” The assassin’s quote of
this particular verse is worth noting
because this same verse is used in modern
times to help justify suicide bombing
attacks.
As significant as the martyrdom of Imam
Ali is the martyrdom of his younger son,
Imam al-Husayn in Karbala, in Iraq in
680. After Ali’s death in 661,his elder son,
Imam al-Hasan (p.b.u.h), agreed to let the
governor of Syria , Mu‘awiya b. Abi
Sufyan, take the caliphate and the
unchallenged political rule of the Muslim
world. Although those who would later
become Shia considered Imam al-Hasan to
be their true Imam.5
Imam Al-Hasan died a short time later and
the Shia recognized his younger brother,
Imam al-Husayn, as their new Imam.
Imam Husayn remained mostly quiet in
Medina, until Mu‘awiya’s death in 680.
Before his death, Mu‘awiya, proclaimed
his son, Yazid, as the new Caliph .Yazid
had many problems including being a
womanizer, prone to corruption, and
publicly drinking alcohol. Accepting an
invitation from the citizens of Kufa to
organize forces to overthrow the
problematic Yazid, Imam Husayn
(p.b.u.h) left Medina with his family and
only a small band of supporters despite
warnings of the extreme danger from
many, including surviving Companions of
the Prophet. Husayn was very aware of the
dangers. He publicly stated to the Muslims
in Mecca that he knew he would be
martyred and that they should also offer
their lives in “the path of God.”6
The Umayyad governor, viewed this
relocation as a threat and dispatched
troops to find Imam Husayn’s party. The
Umayyad troops found him and his party
on the Euphrates River in Karbala, Iraq,
on the 10th of Muharram, or Ashura in the
Muslim hijri calendar) and prevented them
from getting water. Slowly dying of
dehydration, the Ummayad troops killed
members of Imam Husayn’s group ,one by
one, including all of his family except one
son. Imam (p.b.u.h) was witness to all of
this, as he was one of the last to die,
fighting nobly to the end, to obtain water
for the women and non-combatants and
caring for his fallen children.7
According to the Muslim historian Tabari,
the night before his death, Imam Husayn
gave the following speech:
You see what this matter has come to.
Indeed, the world has changed, and it
has changed for the worse. Its goodness
has retreated, and it regards good as
bitter. There remain only the dregs, like
the dregs in a jar, sordid nourishment
like unhealthy fodder. Can you not see
that truth is no longer something that
men practice, and falsehood is no longer
desisted from? So that the believer
rightly desires to meet God? I can only
regard death as martyrdom, and life
with these oppressors as a tribulation.8
Safinah al-nejat. Vol.1, No.4
76
Husayn’s belief that martyrdom was his
only option in the face of the oppression
and tyranny of the corrupt Yazid defines
how Shias came to view jihad and
martyrdom. Imam Husayn (p.b.u.h) was
not a battlefield dead; he knew he was
going to be killed before he left Medina,
but risking death was something he
thought long about, and decided to do
anyway because it was the righteous thing
to do. Once surrounded and under siege,
he rejected the offers of compromise by
Yazid’s governor that would have allowed
him to live, as compromising with evil
was not an acceptable option. Husayn and
all of his fighters were massacred, their
bodies trampled by horses, and their heads
severed and mounted on lances in a grim
procession that left Karbala for Kufa.
Eventually, his head was delivered to
Yazid in Damascus.
Navid Kermani eloquently describes the
humiliating effect the brutal murder of
Husayn and the desecration of his body
had on the Shia:
The humiliation of the murdered son-in-
law of the Prophet, perpetrated –out of all
people – by the leader of the Umayyads,
the most fervent opponents of the Prophet,
constitutes more than a shame to those
defeated [by the Umayyads]. It represents
the restoration of the pre-Islamic rule of
the nobility that Islam seemed to have
done away with. The fact that, in the
following year, Yazid ordered a three-day
massacre in Medina, and a year later the
destruction of the Kaba, completes the
picture of the usurpation…To the Shia, the
betrayal of everything that Muhammad
represented by divine decree…is the
original event upon which they interpret
the entire subsequent and failed history of
Islam, which has been stolen by the
Sunnis—the Fall of man as a historical
event.9
While virtually all Muslims are horrified
at what happened to al-Husayn and his
family, among Shias the horror is
transformed into guilt, sorrow, and an
extreme focus on mourning that is
reminiscent of how some Christians view
the death of Jesus.10
The Shias often refer to Husayn as As-
Sayyid al-Shuhada (The Master of the
Martyrs) and use Husayn as a baseline to
compare all other acts of martyrdom.11
This obsession with mourning for the
martyrdom of al-Husayn, and the rituals
associated with its commemoration during
the ‘Ashura, form a part of the chasm that
divides the two main sects of Islam.
Another theological difference between
Shia and Sunni Islam that affects their
understanding of martyrdom is regarding
when and how to wage jihad. Specifically,
Shias believe that jihad can only be
doctrinally launched under the leadership
of the rightful (infallible, Ma’soum)
Imam. Since the twelfth Imam entered
occultation in 873, this poses a problem,
since only the Imam was infallible enough
to judge when jihad should be waged. But
Martyrdom in the Shia Culture
77
this ideology has not always been adhered
to; for example, some prominent Shia
‘Ulama during the Safavid Empire (1502–
1779) supported the Safavid kings’ claims
that they had authority to reign as just
kings, and that all of the judicial functions,
including declaring a defensive military
jihad, could be performed by the ‘Ulama.
This was a little change from the previous
Shia tradition of withdrawal, which was
only made possible by Shia Islam
becoming the official religion of the
Safavid Empire.12
Later, during the Qajar period in Iran,
Shaikh Ja’far Kashif al-Ghita (1812)
proclaimed that the mujtahids (scholars
authorized to infer legal rulings) had the
duty to defend Islam by declaring
defensive jihad during the occultation.13
The ‘Ulama declared a defensive jihad in
1804 against the invading Russian army,
but after that, the ‘Ulama practiced
quietism and mostly avoided politics until
the 1960s. However, there was not, nor
has there ever been consensus amongst
Shia scholars on who has the authority to
declare jihad. Though the predominant
contemporary view is that no one may
fulfill the whole responsibilities of the
Imam in his absence (including the
declaring of jihad).It is interesting to note
that during the Iran-Iraq war, the leaders
of Iran, who were prominent Shia
scholars, avoided using the term jihad,
even though it was clearly a defensive
war.14
The specific differences in Shia martyrs
like Imam Husayn (p.b.u.h) are
informative for illustrating why the
concept of martyrdom developed
differently over the centuries in Sunni and
Shia Islam. For Sunnis, who form the
majority population and historically were
in charge of the Muslim caliphate,
martyrdom was typically a choice to fight,
a victory and death in a fight against non-
Muslims. For Shias, a persecuted
minority, martyrdom was usually imposed
upon them, and almost always by other
Muslims! These historical
differences may help explain critical
contemporary differences in how Sunnis
and Shias views. While contemporary
Sunni literature and videos go to great
lengths to quantify and glorify the rewards
for martyrdom, validating an individual’s
choice, there are no comparable materials
in the Shia Islam. In Shia history,
martyrdom was not an option but
something that was imposed, so there was
no need to justify an individual’s choice.
These differences will be important during
the analysis of the most common
contemporary expression of martyrdom in
Isis suicide bombings.
Safinah al-nejat. Vol.1, No.4
78
References
1- Martin Kramer, "Hizbullah: The Calculus of Jihad," in Fundamentalisms and the State, eds. Martin E. Marty and R. Scott Appleby (Chicago, IL: The University of Chicago Press, 1993), 540.
2- Cook, Martyrdom in Islam, 52–43.
3- Shari’ati ‘Ali,Kavir , 154.
4- Cook, Martyrdom in Islam,p.5
5- Cook, Martyrdom in Islam,p.55.
6- Allamah Sayyid Muhammad Husayn Tabatabai, Shia Islam 197–200 (Sayyid Hossein Nasr ed.& trans., 2d ed., State University of New York Press 1977) (1975), as quoted by Freamon, Martyrdom, Suicide, and the Islamic Law of War: A Short Legal History, 329. 7- Cook, Martyrdom in Islam,pp.56–57.
8 Tabari, The History of Tabari: The Caliphate of Yazid b. Mu’awiya ,96 (I.K.A. Howard ed. & trans., 1990), as quoted by Freamon, Martyrdom, Suicide, and the Islamic Law of War: A Short Legal History, 329–30.
9- Dynamit des Geistes: Martyrium, Islam und Nihilismus (Gottingen, Germany: Wallstein Verlag, 2002), 12. German Translated by Moghadam, in "Mayhem, Myths, and Martyrdom: The Shia Conception of Jihad," 130.
10- Cook, Martyrdom in Islam, 58.
11- ‘Ali Shari'ati, "A Discussion of Shahid," in Jihad and Shahadat, eds. Mehdi Abedi and Gary Legenhausen (North Haledon,
NJ: Islamic Publications International, 1986), 230–243., 239.
12- Freamon, Martyrdom, Suicide, and the Islamic Law of War: A Short Legal History, 333.
13- Moghadam, Mayhem, Myths, and Martyrdom: The Shia Conception of Jihad, 131.
14- Abedi et al, Jihad and Shahadat: Struggle and Martyrdom in Islam, 19. Moghadam, Mayhem,
Myths, and Martyrdom: The Shia Conception of Jihad, 125–143, 132.
79
Commercial and Financial Management
Ayatullah Mohammad Mahdi Shamsuddin
Abstract
The general ideas of Islam is respecting freedom in commerce as long as it is in the
framework of religion and in accordance with non interference of rulership excepting the
forbidden issue.
Prophet of Islam in his time while controlled the market but never interfere it and
respected free market.
Key words
National ownership, controlling market, Prohibiting hoarding
Safinah al-nejat. Vol.1, No.4
80
Islam sets the following principles for
commercial and financial affairs:
1. Respecting private ownership as long as
they are legal.
2. Free market, freedom in producing, and
freedom in trades.
3. Commitment to promises and treaties
4. Forbiddance of unpayed-laborship and
respecting labors.
Islam also sets laws and regulations for
private ownership and trades usual in
business, farming and etc.:
1.Forbiddance of some activities and some
financial trades
2.Forbiddance of buying and selling some
goods
3.Forbiddance of usury
4.Forbiddance of hoarding
NATIONAL OWNERSHIP:
Land, water, farm, jungle, mines, seas, …
are controlled by central authority, i.e. the
Prophet.
The general ideas of Islam is respecting
freedom in commerce as long as it is in the
framework of religion and noninterference
of rulership (except for the forbidden
issues which government should interfere
to stop them). But in exceptional cases or
catastrophic events like war or natural
disaster society and Islamic nation should
be supported by government or public
associations to prohibit more economical
and social tragedies.
Surely the lifestyle of Prophet in terms of
Islamic management and financial issues
at his time was in accordance with
economical freedom, and supply and
demand rules.
The holy Prophet did not leave
economical activities of his time
uncontrolled. From Prophet’s traditions it
becomes clear that Islamic management
controlled two domains in commerce.
1.Controlling market
2.Prevention of hoarding
First: controlling market:
Tabarani said, Prophet chose a place for
market of Medina and said,
1نعم سوقکم هذا، فل ينقض، و ل يضربن عليکم خراج.
It seems that the word خراج (kharaj= tax)
refers to tax on the profits. It can be
understood from this tradition that market
is one of the public places and all society
benefits from it gratuitously, also it can be
concluded from this tradition that Islamic
management should be directed to
encourage commercial trades and
comfortable access to goods without
adding heavy taxes to the price of goods.
From different traditions it can be realized
that in some situations even Prophet
controlled the market.2
Prophet’s biography recorders wrote that
the Prophet of God appointed ‘Umar as his
Commercial and Financial Management
81
agent for Medina’s markets and Said ibn
Said ibn al-‘As for Mecca’s markets.3
In the book “al-Isabah”, in the biography
of Al-Shifa, the mother of Sulayman ibn
Abi Hatmah, it is written, the holy Prophet
gave control of a part of market to Shifa.4
It seems that Prophet appointed women to
control women sellers to prohibit any
abuse of them.
Bukhari narrated from Salim who said,
those who sold food with expensive price
were punished physically…5 from these
traditions we can understand that market
was supervised by government lest trades
be unfair. In case of necessity, opponents
were warned or punished. …
Second: Prohibiting hoarding
Regarding hoarding, its forbiddance, and
in its blame, quite a few number of
traditions reached us. The issue of
hoarding was common from post-
prophethood in Medina and other Islamic
cities. It happened during Prophet’s life
time several times; for example Hakim ibn
Hazam was one of the hoarders.
Population growth due to migration and
centrality of Medina was occurred;
therefore, the increase in number of people
paved the way for hoarders to hide food
supplies like oil, date, wheat, etc. Scarcity
of food supplies helped hoarders to sell
them with expensive prices. But any seller
who hesitated to sell food supplies in real
price was sued by Prophet. For example in
the letter of Imam ‘Ali ibn Abi Talib to
Malik Ashtar, his agent in Egypt, we read,
Avoid hoarding that the holy Prophet
prohibits it…Try do trade justly and prices
wouldn’t harm seller or shopper. Anyone
who hoards after your warning, punish
him but do not exceed limitations of
punishment.6
It seems that managing market was useful
at that time; because there is no news
shortage of something or economical
problems at his time.
It is mentioned in Sirah of Prophet that
people asked him to suggest prices. Four
traditions have been narrated in this
regard,
1.Mursalah Saduq said, I told Prophet, I
wish you give us the prices, because the
prices fluctuated a lot. He answered,
ما کنت للقی للا ببدعه لم يحدث الی فيها شيئا ، فدعوا
عبادللا ياکل بعضهم من بعض، و اذا استنوحتم
فانوحوا
I would not visit God while I made a
change in His religion while He did not
tell me anything about it. Let the servants
of God be free to earn daily bread,
(trading) each other.[ he did not choose
the price]
2.Tradition of Abu-davood from Abu-
hurayrah,
A man came to Prophet and said, oh the
holy Prophet of God, choose the price!
The holy Prophet said, I will pray.
Safinah al-nejat. Vol.1, No.4
82
Someone else came and said the same
thing. Prophet said, I hope in the day I
meet God no one is oppressed by me.
3.Tradition of Abu-davood from Anas ibn
Malik. He said, people told oh Prophet!
Prices go up, you give us price. The holy
Prophet said, God is giver, giving relief or
difficulty, He is Supplier, I hope I meet
God while no one of you is oppressed by
me ….
4.Tradition by ibn Majeh from Abu sa’id,
Prices went up at the time of Prophet.
People told, oh the holy Prophet of God, it
could be so good if you price goods. He
replied, I hope the time I depart, none of
you is oppressed by me.
Stance of Prophet about pricing declares
two things:
First: the Islamic decree on free market,
trading and respecting private ownership
and legality of sound competition in usual
conditions.
The Islamic divine law necessitates less
interference of government in social and
individual affair of society.
Second: there is no divine law about
pricing, so it should be decided upon
common sense and to give a price,
economical situation of society,
production cost, and other related
elements should be regarded.
END NOTES:
1 Al-Taratib al-Dariyah, 2/163
2 Tirmidhi from Abu Hurayrah narrated Prophet touched a jug which contained food, his finger got wet; he said, what is inside of it? … Can’t you put it in a bowl where people can see what is inside? Anyone who tricks in trade is not from us. Al-Taratib al-Dariyah, 1/ 284,285
3 ibid, 1/ 286, 287, also Ansab al-Ashraf, 1/251, Sirah ibn Hisham, 1/250, 251
4 Al-Taratib al-Dariyah, 1/285 narrated from al-Isti’ab
5 Al-Taratib al-Dariyah 1/ 55
6 Nahaj, 3/100
83
QADA, QADAR, AND FREE WILL
Reza Berenjkar
Full professor, the University of Tehran
Article acceptance date: Dec. 2016
Abstract
Believing in Qada and Qadar and being satisfied with them are of the prerequisites of
being a faithful person; of course human beings are not capable of understanding the
reasons and secrets behind Qada and Qadar. It is obvious that Qada and Qadar discard
Jabr (force) and also do not reject Tafwid. In holy verses of Quran and traditions, Qada
and Qadar have been used in various meanings. Actions of God have procedures of
which are Qadar and Qada. Qadar means determining limits and geometry of something
from different aspects like length, width and persistence. Qada is the decree of God in
fulfilling what He predetermined. Qada and Qadar sometimes have legislative meanings
and sometimes developmental meanings. Legislative Qadar is a religious destination of
human beings deeds and put these actions under 5-fold Ahkams. Creational Qada is
commanding to the religiously ordered Ahkams and also judging good deeds and bad
deeds and giving suitable rewards or punishment. Qadar and developmental Qada in
actions of human beings done willingly mean ability and talents of each person is defined
and is donated to him.
Abstract
Qadar, Qada, taqdir, Legislative Qadar, Takwini (creational) Taqdir
Safinah al-nejat. Vol.1, No.4
84
From infallible imams’ view points
forcing human beings to commit sins and
then punish them for those very sins is an
oppression. Therefore, we should not
accuse God of forcing human beings to do
actions; in this way, God is not accused of
being unjust.
How is this compatible with Qada and
Qadar? God determines people’s destiny
and deeds. Qada and Qadar include every
thing such as human deeds. Then how can
we reject force (jabr) and know human
beings free? Generally, what do they mean
and are they traceable in human beings
actions?
The present article aims at finding the
answer of this questions in traditions of
infallibles. Of course what we mean here
regarding God’s decision for our lives
limits to human beings actions and not
creating the world and other creatures but
mankind. First it is better to mention some
points about Qada and Qadar.
FAITH AND BELIEF IN QADA AND
QADAR
Infallible leaders introduce believing
Taqdir (predetermined destiny) as one of
the obligatory principles and forbid its
denial. They said this belief is the
prerequisite of believing in God and the
Unity of God and anyone who does not
have this belief, should seek another God.1
Imam ‘Ali said in this regard,
اليمان اربعه ارکان: الرضا بقضا للا، و النوکل علی
للا، و تفويض المر الی للا، و التسليم لمر للا.
“Faith has four pillars: be satisfied with
God’s Qada, trusting Him, leaving affairs
to God, and be submissive towards God’s
order.”2
After facing a catastrophic event, Imam
Sadiq stated,
انا لنحب ان نعافی فی انفسنا و اولدنا و اموالنا. فاذا
ليس لنا ان نحب ما لم يحب للا لنا.وقع القضا ، ف
“We like health for our children, and
ourselves and also security of our wealth.
But when Qada has happened against our
will, we can not desire anything than that
God does not want for us.”3
In a tradition from God, God has said,
من لم يرض بقضايی و لم يومن بقدری، فليلتمس الها
غيری.
“Anyone who is not satisfied with my
Qada and does not believe in my Qadar,
seek a god rather than me.”4
Someone told imam Husayn, Abadhar had
told, “ I like poverty more than wealth and
diseases more than health.” Imam said,
“May God bless Abadhar. But I say,
anyone, who believes in benevolence of
God’s Will, does not like to be in a
situation or state other than what God
wants. To be like this is to be satisfied with
God’s Qada. “5
In brief, in traditions narrated from Ahlul
Bayt the issue of Qada and Qadar is
undeniable and unquestionable issue and
Qada, Qadar and Free Will
85
believing it is obligatory. To be satisfied
with Qada and Qadar is connected to some
concepts like trusting God and being
surrounded in front of Him. This truth is
one of the bases of religious and Islamic
morality, which has ethical and spiritual
impacts.
FORBIDDANCE OF SEARCHING
ABOUT QADA AND QADAR
In some traditions we read that Qada and
Qadar have been described as “God’s
secret”, “ a dark way”, a deep sea”.
Imam ‘Ali was asked about Qadar. Imam
answered,
طريق مظلم فل تسلکوه و بحر عميق فل تلجوه و سر
للا فل تتکلفوه
“It is a dark way, do not put steps in it. It
is a deep sea, do not enter. It is a secret of
God, do not bother yourself to decode it.”6
In a tradition from imam Sadiq we read,
“Anyone who contemplates on Qadar is
similar to one who stares at the sun. The
more he stares, the greater his wonder.”7
Someone asked imam ‘Ali about Qadar.
Imam warned him do not think about it
but he kept insisting, imam said,
“Now that you are insisting, be aware that
Qadar is not forced upon us and [
deciding for all affairs of our destiny does
not ] delegated to us but it is something in
the middle of them.”8
From these traditions, we can conclude
that the depth of Qada and Qadar are not
understandable. Therefore, it should not be
searched about. In addition to it, if it was
necessary to talk about it, they should be
explained in a way that they do not end up
at complete freedom or absolute force.
These two are of things that anyone can
witness in his actions and feels in his
heart.
From the other hand, human beings by
contemplating on his life and actions can
realize there is no absolute freedom. If
human being by relying on his thoughts
only wants to scrutinize this issue,
inevitably he will lean towards force or
freedom.
Imam Sadiq made a good example in this
regard. He said, each person can see the
sun and feel it. But when he stares at it to
see more, he will have headache and feel
dizzy.
THE MEANING OF QADA AND
QADAR
Qada (قضا) literally means fasten, fixing
and finishing something.9 The literal
meaning of Qadar (قدر ) is size and
amount. تقدير [taqdir] means to clarify and
determine amount and limitations of
something.10
In the verses of Quran and traditions, these
two words “Qada and Qadar” have been
used in different meanings.
In a tradition from Imam ‘Ali ten
meanings for Qada and Qadar mentioned
in Quran have been introduced.11 Here that
Safinah al-nejat. Vol.1, No.4
86
meaning of Qada and Qadar is focused
which is related to human beings actions.
Anything which is made should go
through procedures and prerequisites.
And two significant steps of these
prerequisites and procedures are Qada and
Qadar. Imam Musa Kazim was asked
about Qadar. He replied,
لشی من طوله و عرضه.تقدير ا
“Qadar is measuring width and length of
something.”12
هو الهندسه من الطول و العرض و البقا.
“Qadar is measuring width, length and
durability of something.13
Imam Rida said in this regard,
هو وضع الحدود من الجال و الرزاق و البقا و الفنا.
“It is determining limitations of something
in terms of end points, daily bread, the
extent of lifetime and death point.”14
Therefore, before God takes an action and
creates something, He determines the
features of His creation from all aspects.
All creatures have their own specific
limitations. God states in holy Quran,
إنها كله شيء خلقناه بقدر
“Indeed, We have created all things
according to a measure.” 54:49
ا لكل شيء قدر قد جعل للاه
“Indeed, Allah brings about whatever He
decrees. Allah has set a measure for all
things.” 65:3
كل شيء عنده بمقدار
“And everything with Him has its
measure.” 13:8
Each creature has its own limitations. In
fact having limitation is in the essence of
being a creature. But determining Qadar,
i.e. creatures’ limitations from various
aspects like length, width, height,
durability, is of God’s Acts which is called
Taqdir (تقدير). Qada means God’s
Command to get something done or
creates something. When God determines
limitations and size of everything, creates
it and eventually that thing finds existence.
As we can infer Qadar is prior to Qada. It
means God firstly determines size and
features of something and then creates it.
Therefore, Qadar should be studied before
Qada. It is better to say “Qadar and Qada”
instead of “Qada and Qadar”. In the
following, we will talk about them and
their relationship with free will of human
beings.
TYPES OF QADAR AND QADA
Qadar and Qada, when are mentioned
regarding human beings free will, both are
used in legislative meaning and creational
meaning. Therefore, we have four issues
ahead: legislative Qadar, creational-bound
Qada, legislative Qada, creational Qadar.
LEGISLATIVE QADR AND QADA
Legislative Qadar for deliberate actions of
human beings means God has determined
and measured actions religious-wise ( has
Qada, Qadar and Free Will
87
determined what they should do and not
do if they are religious). According to this,
all actions done due to free will can be
divided into these groups: obligatory
([wajib]واجب) , Forbidden ( حرام [ haram]),
recommended (مستحب[mustahab]),
discouraged ( مکروه[ makruh]), permitted (
Another aspect of this kind .([mubah ]مباح
of Qadar says this is God Who determines
amount of human beings rewards or
punishments.
Legislative Qadar means judging upon
those determined legislative laws and
setting suitable reward or punishment in
return for people’s deeds. A person asked
imam ‘Ali about Qadaand Qadar; he
answered,
المر بالطاعه و النهی عن المعويه ... الوعد و الوعيد
و الترغيب و الترهيب
“Qadaand Qadar mean ordering to obey
God and forbidding sins, glad tidings of
reward, and threatens of being tortured,
[they mean] encouragement and
warning”.15
Imam Rida explained about Qada,
الحکم عليهم بما يستحقونه علی افعالهم، من الثواب و
العقاب، فی الدنيا و الخره
“Qada means judgment in order to give
rewards or punishment which human
beings deserve in return for their deeds in
this world and hereafter.”16
Therefore, accepting Qadar and Qada
means accepting prophethood and divine
law. In another word, God has sent
prophets to convey law of God, clarify
does and don’ts, and lead the path to
salvation. And He (God) in return for
human beings actions determines rewards
and punishment.
It is clear that this meaning of Qada and
Qadar do not force human beings to take
action. Accepting this truth is of
necessities of each religion including
Islam. Because in all divine religions we
have laws, obligatory duties, forbidden
issues, punishment and rewards.
Against belief in Qadar and Qada, there is
another belief which is Tafwid. It means
all deeds of human beings are allowed and
God leaves mankinds to themselves
without setting laws for them. in another
words, tafwid is denying any
responsibility. Tafwid in divine legislation
means humankind are responsible and
they do not need any law or regulation.
Accordingly, Tafwid regarding divine
legislation will result in denying
prophethood. And in the opposite, divine
legislation-Qadar and Qada will result in
accepting divine regulations and divine
religions.
TAKWINI QADAR AND QADA AND ITS
RELATIONSHIP WITH FREE WILL OF
HUMAN BEINGS
Takwini (creational) Taqdir
(predetermined destiny) regarding human
beings free deeds means God has given
this free will (of choosing his actions and
performing them) to human beings. This
Safinah al-nejat. Vol.1, No.4
88
potentiality is limited by some issues and
to a pre-determined extent.
Human beings have limitations like
personal, situational or social limitations
which is due to Takwini (creational)
Taqdir (predetermined destiny). Making
these limitations and setting them are
resulted from Takwini (creational) Qada
of God.
On the other hand, this limited power and
freedom do not delegate to human beings
in price of God’s powerlessness over
human beings’ affairs, as God is the
Owner. Therefore, whenever He wants He
could take it back, limit its impacts, or
increase or decrease it.
In fact, human beings can not put their
free will into action unless by God’s
permission. Human deeds can put into
practice if God does not hinder its
happening and signs it. If God allows then
human beings could act freely in the realm
of his given freedom and in return for his
actions, they will be punished or praised.
Thus Takwini (creational) Qadar and
Qadawill reject total freedom in the
creation system. It regards God’s
overcome in all affairs. This is not,
though, in contrast with human beings free
will.
Now we refer to some proofs from Quran
and traditions:
God Almighty states in Quran,
رب العالمين وما تشاءون إله أن يشاء للاه
“But you shall not, unless Allah wills, the
Lord of all the Worlds.” (81:29)
Imam Sadiq said,
فما امرهم به من شی ، فقد جعل لهم السبيل الی الخذ
به. و ما نهاهم عنه من شی فقد جعل لهم السبيل الی
ترکه. و ل يکونوا آخذين و ل تارکين، ال باذن للا.
“[ If someone does not want to do what
God has ordered, or if someone wants to
do according what God has ordered ] God
opens a way towards them [ to do or not
to take God’s order] but human beings
can get things done or left by His Will.”17
Imam Rida said,
ان للا عزوجل لم يطع باکراه، و لم يعص بغلبه، و لم
يهمل العباد فی ملکه. هو المالک لما ملکهم، و القادر
علی ما اقدرهم عليه. فان ائمر العباد بطاعته، لم يکن
للا عنها صادا و ل منها مانعا. و ان ائتمروا بمعويه،
فشا ان يحول بينهم و بين ذلک، فعل. و ان لم يحل و
وه، فليس هو الذی ادخلهم فيه. فعل
“God does not force His servants to obey
Him. Disobedience of servants also does
not mean their domination to God. God
does not leave His servants to themselves.
He Himself is the Owner of whomever He
gives ownership to. He has power to
whatever He gives its power to people. If
people decide to obey God, he would not
stop them. But if they decide to disobey, it
depends on God’s decision. If He wants,
He will hinder, but if he doesn’t and
people commit sins, [it was not Him Who
force them ] He does not force them to
commit sin.”18
Qada, Qadar and Free Will
89
In a tradition from imam Sadiq, it is
narrated,
“People hold three views regarding
Qadar. A group who thinks God forces
them to act wrongly. This group knew God
as an Oppressor so they are Kafir
(pagan). A group who thinks everything is
at their control. They know God weak in
His kingship, so they are kafir (pagan). A
group who believes God expects them to
do what they have ability and power for.
So if they carry out good deeds, they thank
God and if they perform wrongly, they ask
for forgiveness. These are the men of
submission ( to God) who find God.”19
In conclusion we can say, the most
important issue regarding Qadar and Qada
are as follows: the freedom of human
being in his actions, and God’s decision
regarding amount of his daily bread, his
longevity, and death time can be changed
by God’s Will and it does not mean when
something is predetermined it is
unchangeable.
END NOTES:
1Tuhid Saduq, p.279; Al-Khisal, vol.1, pp.198,203,338-350; Kanzul Ummal, vol.1, p.139, no.661
2Usul Kafi, vol.2,p.56
3Usul Kafi, vol.3, p.226
4Tuhid Saduq, p. 371; ‘Uyun Akhbar al-Rida, vol.1, p.141
5Ta’liqat Ihqaq al-Haq, vol.11, p.591
6Nahjul Balaghah, hikmah, 287
7Jami’ Bayan al-‘Ilm, p.418
8Kanzul ‘Ummal, vol.1, p.349, no.1567
9Al-Sihah, vol.6, p.2463; Mu’jam Maqaiis al-Lughah, vol.5, p.62
10Al-Sihah, vol.2,p.786; Al-Misbah al-Munir, p.492; Mu’jam Maqaiis, vol.5,p.62
11Bihar, vol.93,p.18; refer to Bihar, vol.5, p.124, no. 73
12Usul Kafi, vol.1,p.150
13Al-Mahasin,p.380
14Tafsir Qumi, vol.1,p.24
15Al-Ihtijaj, vol.1, p.492, no. 121; refer to. Tuhid Saduq, p.384; Musannafat al-Sheikh al-Mufid, vol.5, p.56
16 ‘Uyun Akhbar Al-Rida, vol.1, p.124, no.17
17Tuhid Saduq, p.359
18 Ibid, p.361
19 Ibid, p.360
90
Review of
“Najaf: The Gate of Wisdom”
Y. Tabbaa, and S. Mervin, (Paris: UNESCO, 2014).
By Dr. Muhammad-Reza Fakhr-Rohani
University of Qom
Article acceptance date: Nov. 2016
The book “Najaf: the gate of Wisdom” which is about one of the most sacred cities in the
world includes 120 pictures and is written by the individuals who have the first-hand
experiences about this city.
The review of this precious book has been carried out by one of the knowledgeable
people in the realm of Islamic works. Following you can find the review.
Safinah al-nejat. Vol.1, No.3
91
Throughout the Muslim shrine cities,
Najaf is outstanding in that it has since
enshrined the body of the first Infallible
Imam Ali. Certainly Najaf has had many
other things that have made it so
prominent in the world.
The present writer, in fact reviewer, has
recently conducted an interview in Najaf
with Dr. Sayyid Hasan al-Hakim, a
prolific historian of Najaf who is
mentioned in the book. The story goes
back to a time when he delivered a couple
of talks in Paris where the French expert
of Shiite world, Dr. Sabrina Mervin, was
prompted to follow up the line. "One day I
noticed Dr. Sabrina Mervin at the gate of
my house in Najaf." said Dr. al-Hakim.
The result of a series of academic
investigations found expression in a book
published simultaneously in Arabic and
English.
The book under review deals with Najaf
from various perspectives. It tackles the
history of Najaf in Islam, and the
significance of its unique status in Islamic
history. To do so, the story starts with
Kufa, now adjacent to Najaf. It gives a
thorough topographical description of the
region in general and Najaf in specific.
The book also deals with the centuries-
long academic status of Najaf. Since the
migration of Sheikh al-Tusi from Baghdad
to Najaf, the city has been the main seat of
Shiite religious scholarship and has
attracted scholars from here and there.
Although the ex-Ba‘athist regime proved a
hard blow on it, it has gained momentum
to acquire its former religio-academic
prominence.
The book also deals with the fervent Shiite
rituals held in Najaf, especially during
Muharram. Not that different from similar
rituals held in Karbala, Najaf shows the
full vigor and zeal of ardent Shiites who
make the populace of the city. The city has
also been a focal point for Iranian and
other pilgrims who take pride in spending
a few days there in their pilgrimage to
Iraqi shrine cities.
Thought not an encyclopedia of Najaf, the
book under review proves a good point of
departure for those who wish to gain
considerable knowledge of the main gate
of Shiite world. This is a promising step,
and it is necessary for other Shiite shrine
cities, mainly in Iraq and Iran, to receive
such worthwhile contributions.
92
Safinah al-nejat 1 EDITORIAL ........................................................................................................................................................................ 5
THE WILL OF ALLAH AND OUR DESTINY/MAJD ................................................................................................................ 7
A LOOK AT THE MIRACULOUS ASPECT OF QURAN/PAHLAVAN ..................................................................................... 23
BUSINESS AND ENTREPRENEURSHIP/MARDANSHAHI .................................................................................................. 31
AN APPROACH BY NAHJ AL-BALĀGHAH/SABOUHI ........................................................................................................ 42
IMĀMAT AND NAHJ AL-BALĀGHAH/QANDEHARI ......................................................................................................... 49
DU’Ā/BIABANI OSKOUEI ................................................................................................................................................ 58
TRANSLATION OF THĀR AND THĀR ALLĀH/FAKHR ROHANI ......................................................................................... 67
RAḤMAT-I WĀSIʽAH: BAYĀN-I RAḤMAT-I WĀSIʽAH-YI KHUDĀ, ḤAḌRAT-I SAYYID AL-SHUHADĀ’ ʽALAYH AL-SALĀM/FAKHR
ROHANI .......................................................................................................................................................................... 73
ḤIKMAH/BERENJKAR ..................................................................................................................................................... 78
RELIGION AND GLOBALIZATION/FALATURI ................................................................................................................... 87
Safinah al-nejat 2
EDITORIAL ........................................................................................................................................................................ 5
THE WILL OF ALLAH AND OUR DESTINY/ VAHID MAJD ................................................................................................... 7
THE ROLE OF INFALLIBLES’ TRADITIONS IN QURAN INTERPRETATION/ ALI NAQI KHODAYARI .................................... 22
QURANIC CULTURE AND FINANCIAL SUBJECTS/NAHLA GHARAVI NAEENI ................................................................... 42
THE ESSENCE OF LOGIC;LOGIC AND VAHI DISCREPANCY/RIZA BERENJKAR .................................................................. 56
THE VERSES OF SURAH TAHRIM USED IN SAHIFAH SAJJADIYAH/MANSOUREH SHAHSAVAN ...................................... 64
THE RELIGIOUS CHILD-REARING PRACTICES/ NARGES SHAHRI ..................................................................................... 81
DIVINE PROMISE, DIVINE MAN AND DIVINE DAY/ ALI RIZA GHAVIDEL ........................................................................ 87
Safinah al—nejat 3
EDITORIAL ........................................................................................................................................................................ 5
THE WILL OF ALLAH AND OUR DESTINY/VAHID MAJD ..................................................................................................... 8
THE LOGIC OF EXPRESSING “SALAAM” UNTO IMAM AL-HUSAYN/MUHAMMAD-RIZAFAKHR-ROHANI……………………….20
IBN SA’AD, AHL HADITH’S VIEW POINT TO THE HISTORY OF THE BEGINNING OF ISLAM/MUHAMMADALI KAZIM BEYKI/
MUSTAFA GUHARI FAKHRABAD ...................................................................................................................................... 23
EFFECTIVE FACTORS IN RELIGIOUS CHILD REARING/ NARGES SHAHRI .......................................................................... 35
AN EXPLANATION ON THE 42ND SUPPLICATION OF SAHIFAH SAJJADIYAH/AHMADRIZA GHAEE ................................... 47
A REFLECTION ON ZIYARAH OF HOLY SHRINES AS A LOGICAL RELIGIOUS MANNER/HASAN TAROUMI ....................... 60
PROPHET’S BRUTALITY ACCUSATION/YAQUBALI BURJI ................................................................................................. 64
HIKMAH/REASON AND REASON GNOSIS FROM IMAM ALI VIEW POINT/RIZABERENJKAR…………………………………………72
Safinah al-nejat 4
EDITORIAL ........................................................................................................................................................................ 5
THE WILL OF ALLAH AND OUR DESTINY ........................................................................................................................... 7
ANALYSIS OF STRUCTURE OF STATEMENTS ASKING FOR REPENTANCE IN THE QURANIC VERSES AND IMAM SAJJAD’S (A.S)
WORDS IN SAHIFAH SAJJADIYAH ................................................................................................................................... 25
TRANSCENDENTAL PERFECTIONS AND DIVINE RULES IN QURAN ................................................................................. 35
GROWING UP A RELIGIOUS YOUNG ADULT ................................................................................................................... 60
ETHICAL CODE IN SAHIFAH SAJJADIYAH ........................................................................................................................ 65
MARTYRDOM IN THE SHIA CULTURE ............................................................................................................................. 73
COMMERCIAL AND FINANCIAL MANAGEMENT ............................................................................................................. 79
QADA, QADAR, AND FREE WILL ..................................................................................................................................... 83
REVIEW OF NAJAF: THE GATE OF WISDOM .................................................................................................................. 90
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