Section 6:
Divine Blessings
Because He favors His servants,
God the Blessed and Supreme gave them intellect, He gave them the power to
refine and purify themselves, He sent the prophets and awliyā [the friends of God, saints, holy men] to guide people
and to help them to reform themselves so that they do not fall into the severe
chastisement of hell. If these preventatives do not cause the awareness and
refinement of man, God, the Merciful, will make him aware through other means:
by various difficulties, afflictions, poverty, and illness. Like an expert
physician or a skilled and kind nurse, He tries to cure a sick man from
dangerous spiritual illnesses. If a servant is blessed by God, he will be faced
with afflictions until he turns his attention to God the Almighty, and is
refined. This is the way, and other than this there is no way, but man must
tread this path with his own feet until he reaches its conclusion. If he does
not reach any conclusion in this way, and the misled man is not cured, and he
does not deserve the blessings of heaven, when his soul is drawn from him there
will be much pressure on him, so perhaps he will return and be aware. Again, if
he is not affected, then in the grave, in the world of barzakh, and in the terrible perilous events which take place after
death, he will suffer pressures and chastisement until he becomes purified and
refined, and he will not go to hell. All of these are blessings from Almighty
God to prevent man from going to hell. What then if with all these blessings
and favors from Almighty God he is still not cured? Then there is no other
alternative but the last cure, which is that he should be burned. How many a
man has not refined and reformed himself and was not affected by these cures,
so that he needed God, the Merciful, the Compassionate, to refine His servant
by fire, just as gold must be purified in fire.
Regarding the āyah (verse): “Living therein for ages” (Q 78:23),
it has been reported that the ‘ages’ mentioned here are for those who have been
guided, those the basis of whose faith has been preserved.
[34]
This is for me and you, if we are believers. Each age lasts for thousands of
years, how many, only God knows. God forbid that we reach such a state that
these cure are not effective, so that for deserving and meriting the
everlasting blessings [of heaven] this final cure is required. God forbid that
it should be necessary that a man should go to hell for a while and burn there
until he is purified from his vices, spiritual pollution and filthy satanic
attributes, so that he may become deserving and capable of benefiting from “gardens beneath which rivers flow”
(Q 58:22). Beware that this is only for those whose sins have not reached such
an extent that they are entirely deprived of the mercy and blessings of God the
Almighty, those who yet have an essential merit for going to heaven. God forbid
that a man, due to the multitude of his sins he should be expelled and blocked
from the presence of God the Almighty, and that he should be bereft of the
divine mercy, so that there is no other way for him to remain forever in the
fire of hell. God forbid that you should be bereft of divine mercy and
blessings, and that you should be subject to His wrath, anger and
chastisements. May your deeds, behavior and speech not be the means to the
denial of grace, so that there is no way for you but eternal damnation.
Now, while you cannot bear to
keep a hot stone in your hand for a minute, keep the fire of hell away! Keep
these fires from the seminaries and from the clerical community. Keep disputes
and strife far from your hearts. Behave well with people, and in company, and
be compassionate and kind. Of course, you are not to be nice to sinners with
regard to their sins and rebelliousness. Tell him to his face of his ugly deeds
and wrongdoing, and prohibit him from it, and keep yourselves from promoting
anarchy and from rebellion. Behave well with the servants of God and the
righteous. Show respect to the learned with regard to their knowledge, to those
on the path of guidance with regard to their virtue, and to the ignorant and
unlearned, for they are also the servants of God. Have good behavior; be kind,
honest and brotherly. Refine yourselves. You want to refine and guide the
community, but how can one who is not able to reform and manage himself guide
and manage others? Now there are only a few days left in the month of
Sha‘bān, so try in these few days to repent and reform yourselves, and
enter the blessed month of Ramadān with a healthy soul.
Section 7:
Points regarding the Intimate Devotions (Munājāt) of the Month of Shabān
Have you said the Munājāt of Sha‘bān for
God, the Blessed and Supreme, during this month of Sha‘bān in which it has
been advised to recite this devotion from the first until the last month? Have
you benefited from its lofty meanings which teach increased faith and knowledge
[ma‘rifat] with regard to the station
of the Lord? It is reported with regard to this supplication that it is the munājāt of Imām
‘Alī, peace be with him and his descendants, and that all of the
immaculate Imāms, peace be with them, called upon Allah by this devotion.
[35]
Very few supplications and devotions [du‘ā
wa munājāt] may be found which were recited by all of the
Imāms (‘a) for God. This
devotion is truly an introduction to admonish and prepare man to accept the
responsibilities of the blessed month of Ramadān, and it is possible that
it is also to remind the aware person of the motive for fasting and its
valuable fruits.
The immaculate Imāms, peace
be with them, have explained many things by the tongue of supplication. The
tongue of supplication is very different from the other tongues by which those
greats explained precepts. They have explained most spiritual, metaphysical,
and precisely divine matters, and that which is related to knowledge of Allah
by the tongue of supplication. But we recite supplications to the end and
unfortunately pay no attention to their meanings, and we fail to understand
what they really want to say.
In this munājāt we read: “O my God! Grant that I may be perfectly
cut off from all else but You, and enlighten the vision of our hearts by the
radiance of vision toward You, until the visions of the heart tear through the
curtains of light and attach to the Source of Greatness and our souls come to
belong to Your Exalted Sanctity.”
[36]
It is possible that the meaning
of the sentence, “O my God! Grant that I may be perfectly cut off from all else
but You,” is that prior to the blessed month of Ramadān, divinely aware people
should get ready and prepare themselves for cutting themselves off and avoiding
worldly pleasures (and this avoidance is that very being cut off perfectly from
all else but Allah). Being perfectly cut off from all else is not something
easily obtained. It requires extra hard practice, going to some lengths,
spiritual exercises, perseverance, and discipline, until one is able to fix
one’s attention completely on nothing but God and cut himself off from all
else. If someone is able to do this, he has reached a great felicity. However,
with the least attention to this world it is impossible to be cut off from all
else but Allah. Someone who wants to perform the fast of the blessed month of
Ramadān with such manners as he has been asked to, must cut himself off
completely from all else so that he can observe the manners for the celebration
and feast [of Allah], coming to know of the station of the Host, insofar as
this is possible. According to the order of the Holy Apostle, peace be upon him
and his progeny, (which is related in one of his sermons) all of the servants
of God, the Supreme, have been invited by Him to a feast in the blessed month
of Ramadān and are to be the guests of the Provider at His feast. He says
there: “O you people! The month of Allah is approaching you…and you have been
invited in it to the feast of Allah.”
[37]
In this few days until the blessed month of Ramadān, you should reflect, reform
yourselves, and pay attention to God Almighty, seek forgiveness for your
unbecoming behavior and deeds, and if, God forbid, you have committed a sin,
repent for it prior to entering the blessed month of Ramadān. Habituate
your tongue to intimate devotions [munājāt]
to God the Almighty.
God forbid that in the blessed
month of Ramadān you should backbite or slander, or in short, sin, and so
become polluted by transgression in the presence of the Lord, the Exalted, at
His feast. You have been invited during this honorable month to the banquet of
God the Almighty, “and you have been invited in it to the feast of Allah,” so,
get yourself ready for the magnificent feast of the Almighty. At least respect
the formal and exoteric manners of fasting. (The true manners of fasting are
another matter entirely, and require constant care and effort.) The meaning of
fasting is not merely refraining from eating and drinking, one must also keep
oneself from sin. This is the primary etiquette of fasting for novices. (The
etiquette of fasting for divine people who want to reach the mine of greatness
is other than this.) You should at least observe the primary etiquette of
fasting, and in the same way that you refrain from eating and drinking, you
should keep your eyes, ears and tongue from transgression. From now on, keep
your tongue from backbiting, slander, speaking bad, and lies, and expel from
your hearts all spite, envy, and other ugly satanic attributes. If you are
able, cut yourself off from all but Allah. Perform your deeds sincerely and
without duplicity. Cut yourselves off from the Satans among humans and the
jinn, although we ourselves apparently cannot aspire to reaching such a
valuable state of felicity. At least try to see to it that your fast is not
accompanied by sin. Otherwise, even if your fast is correct from the point of
view of Islamic law, it will not ascend to be accepted by God. There is a big
difference between the ascension of one’s works and their acceptance on the one
hand, and their religious correctness on the other. If, by the end of the
blessed month of Ramadān, there is no change in your works and deeds, and
your ways and manners are no different than they were before the month of
fasting, it is evident that the fast which you were expected to perform was not
realized, and that which you have done is no more than a vulgar physical fast.
In this noble month, in which you
have been invited to the divine banquet, if you do not gain insight [ma‘rifat]
about God the Almighty nor
insight into yourself, it means that you have not properly participated in the
feast of Allah. You must not forget that in this blessed month, which is the
‘month of Allah’, in which the way of divine mercy is opened to the servants of
God and the satans and devils, according to some reports, are locked in chains,
[38]
if you are not able to reform and refine yourselves, and to manage and control
your nafs al-ammārah [the commanding soul],
[39]
to subdue your selfish lusts and to cut off your relations and interests with
this world and material things, then after the end of the month of fasting it
will be difficult for you to be able to accomplish this. Therefore, take
advantage of this opportunity before the magnificent grace of it vanishes, and
purify and reform yourselves. Get ready and prepare to perform the duties of
the month of fasting. Let it not be that prior to the arrival of the month of
Ramadān you are like one who is wound up by the hand of Satan so that in
this single month when the satans are enchained you automatically busy
yourselves with sin and deeds opposed to the orders of Islam! Sometimes due to
his distance from God and the great number of his sins, the rebellious and
sinful man sinks so low into darkness and ignorance that he does not need Satan
to tempt him, but he himself takes on the color of Satan. “Sibghatullāh”
[40]
is the opposite of the color of Satan.
Someone who pursues selfish
desires and who is obedient to Satan gradually turns the color of Satan. You
should decide at least in this month to control yourselves and to avoid speech
and behavior which displeases God, the Supreme. Right now in this very session
make a covenant with God that during the blessed month of Ramadān you will
avoid backbiting, slander and speaking ill of others. Bring your tongue, eyes,
hands, ears, and other organs and limbs under your control. Manage your deeds
and your words. It is possible that this same worthy deed will result in God’s
paying attention to you and blessing you. After the month of fasting, when the
satans are released from their chains, you will have been reformed, and you
will no longer listen to the lies of Satan, and you will refine yourselves. I
repeat, decide during these thirty days of the blessed month of Ramadān to
control your tongue, eyes, ears, and all your organs and limbs, and pay
constant attention to the judgment of the sharī‘ah
about the works you intend to do, and the words you intend to speak and the
subject you intend to listen to. This is the elementary and outward manner of
keeping a fast. At least keep to this outward manner of fasting! If you observe
that someone is about to backbite, prevent him and say to him that we have made
a covenant that during these thirty days of Ramadān to keep ourselves from
prohibited affairs. And if you are not able to keep him from backbiting, leave
that session. Do not just sit there and listen. The Muslims must be safe from
you.
Someone from whose hands, tongue
and eyes other Muslims are not safe is not truly a Muslim,
[41]
although he may be outwardly and formally a Muslim who has formally proclaimed:
“Lā ilāha illallāh”
(There is no god but Allah). If, God forbid, you want to offend somebody, to
slander them or to backbite, you should know that you are in the presence of
the Lord; you are to be the guest of God the Almighty, and in the presence of
God, the Supreme, you would behave rudely to one of His servants, and to
slander one of the servants of God is to slander God. They are the servants of
God, especially if they are the scholars on the path of knowledge and piety [taqwā].
Sometimes you see that because
of such affairs man reaches such a state that he denies God at the moment of
his death! He denies the divine signs: “Then
evil was the end of those who did evil, because they rejected the signs of
Allah and used to mock them” (Q 30:10). These things occur gradually.
Today, an incorrect view; tomorrow, a word of backbiting; and the next day,
slander against a Muslim, and little by little these sins accumulate in the
heart, and make the heart black and prevent man from attaining knowledge [ma‘rifat] of Allah, until it reaches the
point that he denies everything and rejects the truth.
According to some āyah of the Qur’an as interpreted
through some reports, the deeds of men will be presented to the Prophet (s)
and the pure Imāms (‘a) and will be reviewed by them.
[42]
When the Prophet reviews your deeds and he sees how many errors and sins there
are, how upset and distressed will he be? You do not want the Apostle of God to
become upset and distressed; you do not want to break his heart and make him
sad. When he witnesses that the page of your deeds is replete with backbiting,
slander and speaking ill of other Muslims and that all your attention was
devoted to this worldly and materialistic affairs and that your heart was
overflowing with malice, hatred, spite, and suspicion towards each other, it is
possible that in the presence of God, the Supreme and Holy, and the angels of
Allah, he will be embarrassed that his community and followers were ungrateful
for their divine blessings, and thus unbridled and heedless they betrayed the
trust of God, the Holy and Supreme. Someone who is related to us, even if in a
menial position, if he errs, we become embarrassed. You are related to the
Apostle of Allah, may the peace and blessings of Allah be with him and his progeny;
by entering the seminary, you have related yourself to the Law of Islam, the
most Noble Apostle and the Noble Qur’an. If you perform ugly deeds, it upsets
the Prophet and he cannot bear it, and God forbid, you may be damned. Do not
let the Apostle of Allah, peace be upon him and his progeny, and the pure Imāms
become upset and saddened.
The heart of man is like a
mirror, clear and bright, and because of too much attention of this world and
too many sins, it becomes dark. However, if a person at least performs the fast
for God, the Almighty, sincerely and without duplicity (I am not saying that
other acts of worship are not to be pure; it is necessary for all of the acts
of worship to be performed sincerely and without duplicity), then this worship
which is a turning away from lust, putting aside pleasure, and cutting oneself
off from all but God, if it is performed well in this single month, perhaps the
grace of God will be extended to him and the mirror of his heart will be
cleaned of its blackness and tarnish; and there is hope that he will change his
ways and become dissuaded from this wilderness and worldly pleasures. When the
Night of Power [Laylat al-Qadr]
[43]
arrives, one will gain the illumination which is obtained on that night by the
friends of God and the believers.
The reward of such a fast is God,
as it has been reported: “The fast is for Me and I am its reward.”
[44]
Nothing else could be the reward of such a fast. A garden of blessings would
not count as a worthy reward for such a fast. If a man takes fasting to mean
closing his mouth to food but opening it for backbiting, and in the warm and
friendly meetings with company in the nights when there is opportunity and time
he engages in backbiting until sahar,
[45]
such fasting will be of no benefit and have no effect. Rather, one who fasts in
this way has not observed the etiquette of the banquet of God. He has violated
the rights of his Benefactor, the Benefactor who has provided him with all the
means and conveniences of life before creating him, and has provided for the
means of his development. He sent the prophets to guide him. He sent down the
heavenly books. Man has been given the power to approach the source of
greatness and the light of felicity, has been favored with intellect and
perception, and has been the recipient of His generosity. Now, He has invited
His servants to enter His guest house and to sit at the table of His blessings
where they are to thank and to praise Him to the extent that their tongues and
hands are able. Is it right for the servants who benefit at the table of His
blessings and who use the means and conveniences which He has freely provided
for them that they should oppose their Master and Host and to rebel against
Him? Is it right that they should use these things in opposition to Him against
His wishes? Wouldn’t this be biting the hand that feeds one and the height of
ingratitude for man to sit at the table of his Master and with rude and
impudent behavior and actions to audaciously insult his honored Host who is his
benefactor, performing ugly and evil deeds before the Host?
The guests must at least know who
their Host is, and become aware of His dignity. They should be acquainted with
the customs and manners of the sessions. They should try not to rebel by
performing deeds which conflict with virtue and decorum. The guests of the
Supreme Being must come to know the divine station of the presence of the Lord
of Majesty—a station of which the Imāms, peace be with them, and the great
divine prophets were constantly seeking greater knowledge and more perfect
awareness, and wanted to obtain such a source of light and greatness. “And
enlighten the eyes of our hearts with the light of the radiance of looking at
You, until the vision of the hearts tears through the curtains of light and is
then united with the source of greatness.” The banquet of Allah is that very
“source of greatness”. God, the Blessed and Exalted, has invited His servants
to enter the source of light and greatness. However, if the servant is not
appropriate, he will not be able to enter into such a splendid and sumptuous
position. God, the Exalted, has invited his servants to all sorts of favors and
boons and to numerous spiritual pleasures, but if they are not prepared to be
present at such lofty positions, they will not be able to enter. How can one
enter the presence of the Lord and the guest house of the Lord of lords which
is the source of greatness with spiritual pollution, vices, and sins of the
body and soul? It requires merit. Preparation is necessary. In disgrace and
with polluted hearts which are covered by veils of darkness, one will not be
able to understand these spiritual meanings and truths. One must tear these
veils and push aside these dark and light curtains which cover the heart and
are barriers to union with Allah so that one will be able to enter the
brilliant and splendid divine company.