If it is said that, Wednesday is an inauspicious day, then in this regard there is a tradition of Holy Infallibles that we must not worry about it. A tradition of Safinatul Bihar
says:
One who leaves his house on Wednesday, and as apposed to those who consider bad omens, he does not turn back home; he is saved from all calamities. He remains safe from all difficulties and
Allah fulfills his aim (for which he undertook the journey)[181] There is a tradition from Imam Ali Reza (a.s.) that one should read the following supplication while beginning a journey on a
Wednesday: “O my Lord! I seek protection from that wickedness, which I find in my own self. So save me from this mischief.”[182] Imam has taught supplications in which a person invokes: I seek
your protection from the inauspiciousness of this Wednesday. Rather, Imam teaches us to say: I want to come out of the evil, which is present in my own self, into the shade of Your
protection.
[We must always augur good]
It should not remain unsaid that to augur good is recommended and Shariah also commands it. The Messenger of Allah (s.a.w.s.) has said, “Indeed, to augur good is liked by Allah. Taking a
good omen is like a person on seeing someone, or by hearing his name, or by any other relevant matter imagines happiness and deliverance from affliction for himself.”[183]
For example, if a co-traveler is named ‘Nasrullah’ (help of Allah), one should say, “If Allah wills, by the auspiciousness of your name, Allah’s help and assistance would remain with us all
the way.” Narrations mention that in the battle against infidels in Hudaibiyah, when the companions arrived, the Prophet taking relevance from their name (Sahl=easy) said, “Our mission was made
easy.”
[Auguring evil is related to polytheism]
Yes, the meaning of auguring evil is that upon seeing a handicapped person on the way one thinks that the control over the profit and loss of the work for which he was going has slipped
from Allah’s Hand, and now it is in the hands of “seeing that handicapped person”. One begins to take an imaginary thing as effective and does not consider the effect and control of God. That is,
he does polytheism in God’s actions. On the contrary if one augurs good, his good opinion in respect of Allah and his hopes increase. He does not consider these imaginary things to be effective,
rather he considers Allah as the only effective power.
[Conclusion]
Monotheists should consider all good and evil, all profit and loss, all kinds of hope for goodness and deliverance from evil, to be related only with God. One should use the causes as
means, but all ones hopes should be in the will and pleasure of God. With regard to effect the causes are not cut off and independent from Allah. Hope should be only from Allah. He can make any
cause as means and He may, if He so likes, does not make some cause as the means and without the involvement of any cause He exercises His will. Considering causes to be necessarily effective is
a kind of polytheism. Such imaginary things and bad omens have no effect of their own.
[Making Imams as intermediaries is not polytheism]
Certain ignorant people, like the Wahhabis, label the Shias as polytheists, because they consider their Imams to be inter-mediaries between them and God. They invoke Allah in their names
and repose hope in their intercession. On the basis of this they allege (May Allah give us refuge!) that, Shias worship their Imams.
The reply to this allegation is that Shias never consider their Imams as partners of Allah. They are true believers in monotheism. They consider the Holy Prophet (s.a.w.s.) and the Twelve
Imams to be creatures of Allah and His proximate servants. They consider the worship of anyone other than Allah as polytheism and a prohibited act. They obey the Holy Prophet (s.a.w.s.) and the
Twelve Imams because it is the command of Allah to do so. O you who believe! obey Allah and obey the Apostle and those in authority from among you…[184] And whatever the Apostle gives you, accept
it, and from whatever he forbids you, keep back.[185]
It is proved with categorical proofs that the Twelve Imams from Ahle Bayt (Household of the Prophet) are the true successors and legatees of the Prophet. The Holy Prophet (s.a.w.s.) himself
has clearly commanded to obey and follow them, while obedience to the Prophet is in fact obedience to Allah.
[Visitation (Ziyarat) is not deification]
Yes, to visit the graves of the beloved servants of Allah is not polytheism. Shias do not worship the Imams by going for their Visitation (Ziyarat). Rather it is an expression of respect
and humility. Common sense dictates that the servants of Allah should be humble before Him. Intelligence demands that fear of Allah and humility to Him should be shown by everyone. In the same
way to respect the favorite servants of Allah is a proof of obeisance to Allah.
To love the beloved ones of Allah is to love Allah.[186]
The Quran also commands the Muslims to honor and respect the Holy Prophet (s.a.w.s.). For example it is said:
Do not raise your voices above the voice of the Prophet, and do not speak loud to him.[187]
Do not hold the Apostle’s calling (you) among you to be like you calling one to the other.[188]
That is, do not call the Messenger like you call each other, but say, “O Messenger of Allah (s.a.w.s.).”
That you may believe in Allah and His Apostle and may aid him and revere him; and (that) you may declare His glory, morning and evening.[189] It is also established with solid proofs that
the Twelve Imams are included in this command, as they are having the same respectful position. They are all from the same light (Nur); and as the respect of the Prophet is obligatory, in the
same way their (Twelve Imams’) respect is also obligatory.
[Respecting the kings and rulers]
It is a matter of great astonishment that those who say, in opposition to Shias, that respecting the Holy Prophet (s.a.w.s.) and his Progeny is polytheism, themselves behave with great
respect and honor towards the rulers, the people of authority and rather every wealthy person. In fact the Holy Prophet (s.a.w.s.) has prohibited humility to rich people when he said, “Allah
destroys two thirds of the faith of one who shows humility towards a wealthy person, just because of his wealth.”[190]
This tradition indicates that besides humility to the wealthy with one’s words and actions while also having a similar feeling in the heart, because of his wealth, can cause the destruction
of two-third of ones religion. But if the wealthy person is religious also, and respect is shown because of his piety, then it would be respect of religion, and respect of Allah’s religion is
respect of Allah Himself.
[Taking someone as intermediary is different from considering him a deity]
To take the Prophet and other dignitaries of religion as intermediaries in the court of Allah for fulfillment of worldly and other worldly aims and desires, or to consider them as
intercessors, who by the will and permission of Allah would be our helpers in delivering us from physical losses as well as getting us spiritual values is not polytheism. There is a difference in
taking someone as intermediary in the court of Allah from considering someone as God. Allah has bestowed such power and capability to the Imams that with the permission and will of Allah they can
help the servants of Allah. They can lift up the fallen ones, they can save them from stumbling over or colliding with something, they can save them from afflictions and misfortune and they can
take those on the roads to their destination. Making them intermediaries is just like one goes to a doctor or takes medicine and considers them as means to good health, which would be ultimately
provided by Allah. If Allah had not permitted, the doctor or the medicine would not have healed. In the same way if Allah did not wish, the Prophet and Imams also would not have helped.
Everything depends on Allah. If a person feels himself to be incapable or unable to reach the King on his own, he seeks help of those courtiers who are favorites and confidantes of the King and
makes them his intermediaries. In this way there is no disrespect to the King.
The great Muhaddith Iraqi has narrated many incidents regarding the mediation of Ahle Bayt and the fulfillment of needs through them in his book Darus Salam. We relate here one of those
incidents. On page 539 of this book the incident begins as follows:
The fifth miracle is regarding Mulla Abdul Husain Khwansari who was a reliable and an upright person. He was an attendant at the shrines of Kerbala and was famous as ‘Turbate Pech’. He used
to collected the ‘dust of cure’ (Khake Shifa) from venerable places with proper procedure as mentioned in traditions and distributed it to the pilgrims. It was the beginning period of my being an
attendant, that in a religious gathering I happened to meet him. I found him to be very pious and virtuous. I came to know that he had the opportunity to be the attendant of and in serving the
holy shrine for many years. I requested him to narrate some miracle that he himself has witnessed. Of the astonishing things related by him is the following: I was living Khwansar. For some time
I stayed in a town near the city of Burujard and then I stayed in villages. At last, one day, I got a passion to serve at the purified grave of Imam Husain (a.s.). It was winter and I did not
have adequate means for travel. But still I acquired two asses. Canopied seats and saddles were made from tree branches for loading grapes. I purchased two such saddles. In one I arranged to seat
my children one of whom was named Hasan. In the other seat, I spread a quilt, and on that quilt I seated my wife. Then I started towards Burujard (probably he himself was sitting on the back of
the donkey outside the seat), so that from there I may start my journey to Kerbala.
Incidentally, the priest of that village Mulla Muhammad Ja’far met me. He showed his favor, grace and kindness. But when he came to know about my intention and determination, he started
telling me, that I should not go, saying, it is very cold, and you do not have proper things to protect yourselves. In such circumstances it is not proper for you to proceed. We had too much
discussion and in the end he was disappointed. He drew a line with his finger on the ground and said, “You are going, but, this way you will kill your children, you remember this day and this
line.”
He said this and went away, and we again started our journey. Till by the Grace of Allah and by means of the attention of Fatima Zahra, we all finally reached Kerbala safe and sound. Some
time passed after this incident. Hitherto, people from my area also came for Ziyarat. Some were from my village also. Among them, a nephew of Mulla Muhammad Ja’far was also present.
I thought that since they had come from my village, I should keep them as guests. That way they will also see that not only we have reached safe and sound, but we have started receiving the
necessary requirement and means for sustenance also to a certain extent. The line Mulla Muhammad Ja’far had drawn to prevent us had no effect at all. Hence I went to my house at the time of
breakfast. A piece of cloth was spread on the ground for serving the dishes. Whatever food we had prepared was put on it, then discussion started. My elder son, Hasan was playing in the
courtyard. Our house was situated on the third floor.
Suddenly Hasan climbed the ladder leading to the roof. After climbing to the roof, he inclined himself forward to see us through the window. We had hardly seen him in that position that he
fell down to the ground in the narrow street below and died immediately. The events changed and joy turned to gloom. On seeing the condition of the child, I ran towards the shrine of Imam Husain
(a.s.), bare head and bare foot. On the entrance door, I requested and said, “Assalaamu Alaika Ya Waretha Isa Ruhillah” (Peace be upon you O’ inheritor of Isa, the Spirit of Allah), then, I
entered and clung to the Zari[191].
I loosened the shawl tied to my waist. I tied one end of the shawl to the lock of the Zari, and the other to my neck. Then I started weeping aloud. I said, “I swear, by your mother Zahra I
will not accept that the line of Mulla Muhammad Ja’far should affect us. And his words should not prove right. It should not be so! Attendants, pilgrims and others present in the shrine gathered
around me. They were surprised on seeing my condition. They were asking the reason for it, but they were not getting any answer. Some thought, that I had gone mad. A religious scholar who stayed
in my neighborhood came to me, calling me to join in the funeral rites of my son.
Through him people came to know what had befallen me. My religious scholar neighbor started advising me; consoling me, “O Mulla, you are an intelligent person. The dead do not become alive.
Come on, let us take away the dead body. The mother is about to destroy herself on seeing her child.” But I did not agree. So he started reproaching me. Others also joined him. I said, “Please
leave me alone. I have no concern with you all, why are you troubling me unnecessarily?” People began to ridicule me and then they went out of the shrine to carry away my son’s bier. My condition
deteriorated from what it was before once again.
I started wailing loudly, “I swear by your mother Zahra, I will not move from your Zari. I will not come out from your shrine, even if I die. Or that Allah should take away my life, or
return my son Hasan to me.” I had torn the neck of my shirt. I was hitting my head on the Zari, till it was almost noon. Suddenly, a noise was heard from the gallery and courtyard of the shrine.
People were seen running here and there. I could not understand what had happened. Then I saw people entering the shrine in the form of a procession. When I looked carefully, I saw my son walking
towards me. My neighboring religious scholar was holding his hand. His mother was just behind. People were reciting Salawat. Having seen this, I threw myself on the ground.
I kissed the stone near the Zari. I prostrated in front of Allah, thanking Him. Then I got up and embraced my son. Then I kissed his eyes. I asked people about the happening, and the
religious scholar said, “We had taken him for the last rites to the corpse bath-house outside the city and had just put the first bowl of water on his head, that we found his temple throbbing
from both the sides. It seemed, as if someone was massaging it. Then there was some movement in the head, and all of a sudden he sneezed once; then he got up as if he had just awakened from
sleep. Then we dressed him and brought him here for the Ziyarat of the shrine and to give you the good news of this miracle.”
Muhaddith Iraqi says, “We have seen this boy Hasan many a times after that. Today on Friday 26th of Jamadiul-Awwal 1300 A.H. also, by the wish of Allah, he is alive. Although his father,
Mulla Abdul Husain passed away a long time ago.” If it is said that Allah is more kind to and nearer to humans than He is to any of His creatures, so what is the need of anyone’s intercession?
Many Quranic verses and traditions are present in reply to such a notion but we will be content to mention only two verses.
In Surah Nisa it is said:
And (O prophet), had they, when they were unjust to themselves, (by not obeying) come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them, they
would have found Allah oft-returning (to mercy), Merciful.[192] This honorable verse clearly proves that the Holy Prophet (s.a.w.s.) is given the authority to intercede. [After the demise of the
Holy Prophet (s.a.w.s.) ]
In Tafsir Minhajus Sadiqeen, it is narrated that Amirul Momineen Ali (a.s.) said, “When the Holy Prophet (s.a.w.s.) passed away and we buried him, three days had passed that a Bedouin came
and sat near the head of the grave. Keeping his head on the soil of the grave he was saying, “O Messenger of Allah (s.a.w.s.)! We heard whatever you said, we believed, but whatever you had
brought from Allah, for us, the truth is, that we did not act upon it. The Almighty has said in the book you brought for us:
And (O prophet), had they, when they were unjust to themselves, (by not obeying), come to you and asked forgiveness of Allah and the Apostle (you) had (also) asked forgiveness for them,
they would have found Allah off-returning (to mercy), Merciful.[193]
O Messenger of Allah (s.a.w.s.)! I have oppressed myself, now I have come to you, so that you may ask forgiveness for me.” A voice came from the Prophet’s grave: Allah has forgiven you! In
another tradition it is said that those present in the mosque also heard that voice and all started weeping.
[Prophet Yaqub (a.s.) interceded for his sons]
When the conspiracy Yusuf’s brothers became evident, they fell at the feet of Prophet Yaqub (a.s.). They said: O our father! Ask forgiveness (in the court of Allah) of our faults for us,
surely we were sinners. Yaqub said: I will (soon) ask for you forgiveness from my Lord; surely He is the forgiving, the Merciful.[194]
It is written in Tafsir Minhajus Sadiqeen that, Prophet Yaqub (a.s.) fixed the dawn of Friday as the time to ask forgiveness for them. It is reported that, for more than twenty years on
every Friday dawn Prophet Yaqub (a.s.), used to command his sons to form a row of congregation and he used to pray and ask forgiveness for them and they used to say ‘Amen’. At last, after twenty
years their repentance was accepted.
In short, this verse clearly shows that the subject of intercession was present in all the previous divine laws.
[Hidden wisdoms of intercession]
There are many expediencies of intercession. One is that in this way, the position and honor of the venerable people of religion becomes manifest. In this way people follow and accept their
spirituality and saintliness and also gain spiritual and intellectual benefits. They have their needs and wishes fulfilled. People also obey them in all their commands based on Allah’s commands
and prohibitions.
There is no doubt that one who has hope in the intercession of the Holy Prophet (s.a.w.s.) and his vicegerents would also follow their commands sincerely. Even if sometimes he disobeys
their commands it is surely never because of his carelessness and obstinacy. Rather it would be due to his getting overwhelmed by carnal desires. In the end, such a person will get the divine
opportunity to seek forgiveness and pardon. And he will get salvation because of the intercession of these great personalities. (Mere repentance is not enough for forgiveness, intercession is
also necessary.)
[Cure of the disease of polytheism]
When man reaches the age of maturity, on the basis of his experience and perceptions he concludes that for his or others’ physical life and development, some special physical means are
beneficial. In the same way deliverance from evil and loss in life also needs some special physical means. He sees that different eatables satisfy his hunger. Different types of drinks quench his
thirst. Different types of clothes keep him safe from cold and hot climates. As a result of his efforts he earns riches, while laziness and carelessness do not get him comforts and prosperity.
With the help of a doctor and medicines he gets relief from pain and diseases. Plants grow with the help of water and sunlight, and the rotation of the earth causes days and nights.
Now if man considers these physical means to be permanently and absolutely effectual with regard to those things, it would be polytheism. The remedy of this disease is that he should use
his reason. He should think over it. He should see that no physical existing thing is everlasting. But there is some such being (ever-existent, everlasting and self existing) that looks after all
these things in a very organized manner.
For instance, he may look at his own self. He may try to understand his initial conditions when he was in the womb; and before that he was a particle in his fathers’ body. By the Power and
Grace of Allah relation was established between his father and mother and it so happened that vegetables and beverages etc. which became part of the body of his parents, the same became part of
his body also. Almighty Allah gathered a handful of particles and made him a person who is wise, and one who can speak, listen and understand.
There surely came over man a period of time when he was a thing not worth mentioning. Surely we have created man from a small life-germ uniting (itself): We mean to try him, so we have made
him hearing, seeing.[195]
It is somewhat same with all the existing parts of the world. Analysis about them will also show that they have come into existence from nothingness. Hence there certainly is a creator, Who
brought them into existence and Who sustained and nourished them till they reached the present state.
[Cause and Effect]
Nothing can come into existence on it’s own. There is definitely someone who has created it. A creator is a must for every creature. In the same way every creature, after being created and
after its coming into existence, has some signs and qualities. These signs and qualities are known as secondary excellences. The basic and initial excellence of everything comes into existence
from nothingness. A creator is required for this also. In the same way, for example, the Creator has created man who is hearing and seeing. These senses of hearing and seeing are his secondary
excellences. The Creator or the cause of these effects is also the one who is the creator of human existence.
[Effect of the causes]
No one can deny the law of cause and effect. If paper burns due to fire; then looking at the burnt paper and the fire who will deny the fact that there is connection between fire and the
attribute of burning. The cause of burning of the paper is fire, whereas the burnt paper is known as the effect. No one disagrees in this matter.
If there is any disagreement between the faithful and materialistic people, it is that whether these causes are having their effect on a permanent basis (without any concern with Allah) or
in fact Allah Himself has given the effect to those causes? The disagreement is whether these causes are the real effectors or whether it is Allah. The faithful say that if Allah wishes, He may
give effect to the cause and if Allah does not wish, He can make the cause ineffective. Fire may become blossoms. If Allah does not permit, medicine would become ineffective. If Allah desires,
medicine will have effect. If Allah wishes, fire will burn the paper.
Therefore glory be to Him in Whose hand is the kingdom of all things, and to Him you shall be brought back.[196] For further details on this subject refer to the chapters of Polytheism and
Despair in Greater Sins.
[Man is helpless in creation]
Affairs, which are related to the intentions of man; that is, if man wants it can happen and if he does not want they don’t happen. Man’s power is limited to that extent. Now this
capability is also given by Allah. Even if he breaks a piece of bread he expends in it the strength given to him by Allah. If Allah takes away the strength, he will not even be able to move his
tongue. He will not be able to even slightly move his finger. Though man produces offspring by the will of Allah, if he is told to create a single insect from nothing, he would not be able to do
so. He cannot produce something from nothing and he is helpless in this regard.
And you do not please except that Allah please, the Lord of the worlds.[197]
[Will of Allah]
Therefore it is the responsibility of every Muslim that, whenever he decides or thinks of doing something, he should also keep in mind the wish and will of Allah. He should remember that
though he would perform the task, it is Allah Who may allow this work to be performed or not.
[One should say ‘If Allah wills’ (Insha Allah)]
Therefore ‘Insha Allah’ (if Allah wills) should be said. That is if Allah wills I would be able to do this or that. The Holy Quran clearly states: And do not say of anything: Surely I will
do it tomorrow, unless Allah pleases…[198] The moral conclusion is that, without Allah’s will, man cannot do anything on his own.
[With the expectations being broken]
In Nahjul Balagha there is this famous sentence of Amirul Momineen (a.s.) that: I recognize Allah because of intentions being broken, knots getting untied and courages being tattered
(broken). And in Ghurarul Hikam this is followed by:
And one who made his intention sincere for Allah, seeing his afflictions were dispelled I recognized Allah. That is, failure of intentions is also one of the proofs to recognize Allah.
Often it so happens, that a person intends to do or not to do something, but suddenly he changes his intention. There must surely be some or the other reason for the breaking of that aim and
intention. It shows that there is a power, which is more powerful than man’s intentions.
A proof to recognize Allah is the untying of knots or solution of problems. This only happens when Allah wills. Hardship and difficulty comes only when Allah permits. Difficulties and
problems go away only when Allah commands.
[Dua Faraj and release of Hasan Muthanna]
We shall now relate a historical incident as an example:
Walid bin Abdul Malik bin Marwan wrote a letter to Salih bin Abdullah Al Murry the governor of Medina that, Imam Hasan Mujtaba’s son, Hasan be brought out of prison to the Prophet’s mosque
and he should be lashed five hundred times. Salih brought out the noble man from the prison to the mosque and people assembled. Then he went to the pulpit, to read the order of Walid and then act
upon it.
At that particular time Imam Ali bin Husain, Zainul Abideen entered the mosque. He went to Hasan Muthanna and said, “O cousin! Supplicate Allah with Dua Faraj!” He asked, “What supplication
is that?” The Imam taught him the supplication, which is as follows: There is no God but Allah, Who is Forbearing, and Merciful. There is no God but Allah, Who is High and Great. Glory be to
Allah the Lord of the Seven Heavens and the Lord of the Seven Earths and the Lord of the Great Throne. And all praise is to Allah the Lord of the worlds.
After teaching this supplication, the Imam went away. Hasan Muthanna began to repeat this supplication till Salih finished reading the letter. Then he descended the pulpit to execute
Walid’s order. Suddenly Salih said, “Hasan is innocent in my view and for the time being we should postpone executing the order. I would first contact the Caliph.”
Governor Salih wrote a letter to the Caliph in reply to which Walid wrote: “Release him from the jail.” Hence Salih freed Hasan Muthanna.[199] [Beyond the Will of Allah]
Such incidents are numerous. Rather we all have seen many times that no matter how much we try, our intentions are not fulfilled while sometimes a problem is solved easily. Hence it should
be understood by conviction that our heart and that of all the people is under the control of Allah. Allah says in Quran: …and know that Allah intervenes between man and his heart, and that to
Him you shall be gathered...[200]
[If you could only understand!]
If man gives a deep thought, he will know by conviction that Allah knows each and every aspect of his life. He is connected to Allah with each breath, and even his aims and intentions are
connected to Him. Man cannot ever do anything on his own, without the help or will of Allah. O men! You are they who stand in need of Allah, and Allah is He Who is the Self-sufficient, the
Praised One.[201] One who believes, having faith, knows that Allah has illumined his heart with effulgence. If he does some virtuous act, he receives help and guidance from Allah because of the
purification of his soul. This is true for all the divine blessings. Therefore man should not become arrogant and proud. He should not be haughty. Rather he should remain fearful that by not
being grateful that grace may be taken away. It should not happen, that some detestable attribute or hypocrisy is hidden in it. It should not happen that he performs some sinful or evil act. It
should not happen that Allah might leave him on his own i.e. Allah may not inspire him to do good and refrain from evil. He may take away his opportunity (Tawfeeq). It is a must for man to fear
Allah and not to be disappointed from His grace as well. He should always show dependence and humility to Allah and know for sure, that if he does not leave his attachment with Allah, Allah will
never deprive him.
[Necessary to understand]
Hence what is important is that man should feel that he is needful and dependent in the court of Allah in all destined matters as well as the optional acts, which are in his power. He
should know that he is indeed a slave of Allah. He belongs to Allah and Allah is his Master. Allah cherishes him. Allah does his upbringing and Allah is his Sustainer and Provider. He is, in all
conditions, in the control of Allah and all the goodness rests in the hand of Allah.
“From where is the ‘good’ my Lord? And we do not find it except from You.”[202] Man cannot even purify himself till Allah does not give him true guidance. Rather whomsoever Allah wishes,
makes him pure.[203]
[He may forgive us]
If one is sincere in religion and fears that death can arrive at any moment, one should ensure that roots of polytheism and hypocrisy are not hidden in him. Polytheism and hypocrisy enter
the heart more stealthily than the footfall of an ant on a stone in the darkness of the night. Man should understand the Oneness of Allah in detail. Supplications related by Ahle Bayt, should not
be neglected. These supplications have treasures of divine recognition and rules of worship. One should always ask for ones needs from the Needless Lord.
Man should ask the Lord for divine help and guidance to get rid of the diseases of infidelity and hypocrisy. He should especially pray for the reappearance of Imam Mahdi (a.s.) and also
ponder on the meanings of the supplications of Sahifa Kamila.
[Dua Jaushan Kabir and Dua Arafah]
Supplications beneficial for monotheism, on whose meaning man should continue to ponder, are among others the Dua Jaushan Kabir and the supplication that Imam Husain (a.s.) recited on the
day of Arafah. These supplications, from the beginning to the end are about the monotheism of actions of Allah and with regard to norms of worship. We conclude this discussion in the name of the
Chief of martyrs, Imam Husain (a.s.), who is the expression of Allah’s enormous blessings. We hope that with their blessings, Allah would shower us with such blessings, that all our spiritual
pollution is removed.
$$SECTION[Part Two
Fourth Disease: Doubt]
[What is doubt?]
Doubt means that we have a 50-50 percent possibility in the mind about the correctness or otherwise of a thing. If we weigh both the possibilities we would find that they are of equal
weight.
Such is called a doubt or suspicion. If one is heavier, then that possibility will be called presumption or supposition and that, which in comparison is light, will be called apprehension
or superstition. If only one has weight and the other is weightless there is 100% possibility, it would be called certainty.
Therefore doubt is when there is confusion, suspense, two-mindedness and wandering.
[Doubt is a sign of the disease of heart]
The sign of the soundness of a man’s heart is that he is sure and confident about the truth being correct and falsehood being incorrect and is in the position of knowledge and conviction,
while the sign of the disease of the heart with respect to understanding truth and falsehood is that there is suspense and doubt regarding the rightfulness of truth and the refutation of
falsehood. Indeed the heart devoid of the recognition of truth and the effulgence knowledge and belief is not worth being called a human heart. He is ignorant of a pure life and his life is
inferior like that of animals.
Doubt is a kind of blindness. A blind man remains doubtful of those things also which are just spread around him because he does not see them. If a thing is proved true by wisdom, by
conscience and by rational argument, and one still doubts about it, then surely the eyes of his heart are blind. He is deprived of the blessing of discernment. Reason and Shariah command, and the
paramount responsibility of such a person is that he should try to obtain the cure of his disease of doubt.
[Doubt is a serious disease]
It is stated in the Holy Quran: And as for those in whose hearts is a disease, it (signs of Allah) adds uncleanness to their uncleanness (disease of doubt) and they die while they are
unbelievers.[204] While these same signs increase the light of knowledge of God to a sound and healthy conscience and also increase insight and discernment. These verses bestow happiness and
delight to such hearts. They further strengthen the capacity of the mind and perception. All know that rain is a blessing and grace of Allah. But the rain that grows red roses in the garden also
produces weeds in some places. While explaining above-mentioned verse Imam Ja’far as-Sadiq (a.s.) said, “The meaning of ‘Rijs’ (uncleanness) in this verse is doubt. That is one more doubt is
added to their doubt.”[205]
[Nothing but Allah]
There is a tradition in Usul al-Kafi, in the chapter of Sincerity that Imam Ja’far as-Sadiq (a.s.) was asked about the meaning of this noble verse: Except him who comes to Allah with a
heart free (from evil).[206] The Imam said, “A heart free from evil is the one that meets its Lord and that which has nothing in it except Him.” The Imam also said, “And every heart that has
polytheism and doubt is going to fall in the ditch of destruction.”
[Loss in both the worlds]
In Surah Hajj it is stated:
And among men is he who serves Allah (standing) on the verge, so that if good befalls him, he is satisfied therewith, but if a trial afflicts him, he turns back headlong; (towards doubt and
infidelity), he loses this world as well as the hereafter; that is a manifest loss.[207] There are some Muslims, who do not have sincere faith and firm belief in Allah, the Prophet and the Day of
Judgment. They are in a state of doubt. They have adopted Islam with the purpose of gaining material benefits of the world. If continue to be rewarded in the form of wealth, security and getting
their materialistic wishes fulfilled, they will remain firm on their belief, but if they confront hardship, poverty, disease or some other misery, they give up religion and go towards infidelity.
They are caught in humility and captivity in this world also and they become liable for punishment in the Hereafter as well. They incur losses in both the worlds.
It is written in Tafsir Minhajus Sadiqeen that among people there can be those who stand on the borderline of belief and worship Allah, so that, while worshipping, if they feel that they
are in loss, they immediately give up belief. Were they in the midst of belief their quitting faith would have delayed.
He is just like the last man in the army. When the time comes to plunder the booty, he is at the forefront and when there is risk of defeat, he is the first to run away from the
battlefield.
It is written in Tafsir Abul Fath that this verse is regarding a group of Bedouins. They came to Medina and accepted Islam just for namesake and declared faith only verbally but in the
heart they neither had faith nor conviction. As long as their wealth went on increasing and there was no occasion of disease and loss, horses went on breeding, wives continued to produce male
offspring; they used to say that Muhammad is an auspicious man and his religion is truth. But when the climate of Medina did not suit them and they became sick. Their animals started dying, they
started saying, this magician Muhammad (we seek Allah’s refuge) is inauspicious and his religion is baseless. He has given us nothing except loss and misery.
It is evident from this noble verse that people having doubt (about religion) are at a loss in this world as well as in the Hereafter. In fact, doubt is an impurity of the heart. It is
obligatory on every person to keep his heart clean of this impurity and adorn it with the effulgence of monotheism.
[Do not doubt! You may become an infidel]
Imam Husain (a.s.) arrived in Kerbala on the second day of Mohurrum in the year 61 Hijri. Whatever he said addressing the army of Yazid, explains the above-mentioned verse. For more details
refer to the books of the Kerbala tragedy. Amirul Momineen Ali (a.s.) in one of his sermons says, “Do not become prey to wavering (suspense), otherwise your doubt will become strong and do not
get entangled in doubt, otherwise you will become an infidel.”
Allamah Majlisi has said, “It means that do not even go near such things that may put you into doubt. Or may be it means that you should not become unhappy by what Allah has ordained for
you, because such an attitude also becomes the cause of doubt, and wavering and uncertainty are the initial forms of doubt.”
