Benefits of the Recitation of the Chapters of the Holy Qur’an

The Verse “Bismillahir Rahmanir Rahim” If we were to give an exhaustive account of the benefits of the recitation of “Bismillah…” we would need more than a single volume to do justice to it. Apart from being part of every chapter in the Holy Qur’an (except the chapter of repentance [Surah at-tawba]), it is also the most oft repeated verse in the Holy Qur’an.
It is narrated in Tafsir al-Burhaan that the Holy Prophet (S) has said that when a person recites “Bismillah…” then five thousand ruby palaces are built for him in Jannah Each palace has a thousand chambers made of pearls and in each chamber has seventy thousand thrones of emerald and each throne has seventy thousand carpets made from special fabrics and upon each carpet is seated a Hur-ul-Ein. A person asked for the condition necessary to get this great reward and the Holy Prophet (S) replied that the person should recite the “Bismillah…” with conviction and understanding.
The Holy Prophet (S) has also said that when a believer will have to cross the Pul-e-Siraat on the Day of Judgement, and he will say “Bismillah…” then the flames beneath him will start dying down until Jahannam will cry out, ‘O believer, pass through quickly, your presence is causing my fire to die out !’

 

When a teacher teaches a child to recite “Bismillah…” the child, his parents and the teacher are all guaranteed freedom from hellfire. It is narrated that Prophet Isa (a.s.) was once passing by a graveyard and he saw a grave upon which the Wrath and Punishment of Allah (S.w.T.) was descending, so he quietly walked past. When he passed the same place after some time, he noticed that the Mercy and Blessings of Allah (S.w.T.) was being showered on the same grave. He was surprised at this and asked Allah (S.w.T.) about what has happened and it was revealed to him that the man inside the grave was a sinner and was thus being punished for his sins. When he died, his wife was pregnant and soon gave birth to a son. When the boy grew older, his mother took him to a teacher who taught him to recite “Bismillah…” and I felt that it would not be justice that this man’s son was calling My Name and I was punishing his father in the grave.

It is also mentioned that recitation of “Bismillah…” with a loud voice is from the signs of a true believer. Imam Ali Ridha (a.s.) said that “Bismillah…” is very close to the chosen name of Allah (S.w.T.) [Isma A’adham].

Surah al-Fatihah (The Opening)
There are seven verses in this Surah (chapter) and it is said that this Surah is both ‘makki’ and ‘madani’ ie. it was revealed in both Makkah and Madinah.

In the commentary of Majma’ul Bayan it is narrated that the Holy Prophet (S) said that whoever recites this Surah, he will get the reward for reciting two thirds (2/3) of the whole Qur’an, and will get the reward equivalent to what would be gained by giving charity to all the believing men and women in the world.

One of the companions of the Holy Prophet (S) narrates that he once recited this Surah in the presence of the Holy Prophet (S) and the Prophet said, ‘By Him in whose hand is my soul, a similar revelation to this has not been included in the Taurat (Torah), Injeel (Bible), Zabur (Psalms)or even the Qur’an itself.’

 

The Holy Prophet (S) once asked Jabir ibn Abdallah Ansari, “Should I teach you a Surah that has no other comparison to it in the whole Qur’an ?” Jabir replied, “Yes, and may my parents be ransom upon you O prophet of Allah.” So the Holy Prophet (S) taught him Surah al-Fatihah. Then the Holy Prophet (S) asked, “Jabir, should I tell you something about this Surah ?” Jabir answered, “Yes, and may my parents be ransom upon you O prophet of Allah.” The Prophet (S) said, “It (Surah al-Fatihah) is a cure for every ailment except death.”

 

Imam AbuAbdillah Ja’far as-Sadiq (a.s.) has said that whoever cannot be cured by Surah al-Fatihah, then there is no cure for that person. In the same narration it is written that if this Surah is recited 70 times on any part of the body that is paining, the pain will surely go away. In fact, the power of this Surah is so great that it is said that if one were to recite it 70 times over a dead body, you should not become surprised if that body starts moving (ie. comes back to life).

 

Surah al-Fatihah is a cure for physical and also spiritual ailments. Without this Surah, even the daily prayers are incomplete. It is indeed a great treasure that has been given to us by Allah (S.w.T.) through the Holy Prophet (S) and no previous prophet has been given anything like it. This Surah is also known as ‘Ummul Kitab’ and ‘Sab’a mathani’.

Surah al-Baqarah (The Cow)
This Surah has 286 verses and is a ‘madani’ Surah ie. it was revealed in Madinah. It is also the longest Surah in the Holy Qur’an.

The Holy Prophet (S) has said that whoever recites the first four verses of Surah al-Baqarah, accompanied by the ‘ayatul kursi’ together with the last three verses of this Surah – and makes a habit of reciting these verses daily – his life, property and family will be protected and no evil shall come upon them. Shaitan will not come close to him and he will not be from those who forget Allah (S.w.T.).

 

Surah Ali-’Imran (The Family of Imran)
In this Surah, there are a total of 200 verses and it was revealed in Madinah. The Holy Prophet (S) has said that whoever recites Surah Ali-’Imran on Friday, then until the setting of the sun, he will be showered by the Mercy of Allah (S.w.T.) and the angels will beg for his forgiveness.
The Prophet (S) has also recommended this Surah for those women who are not able to conceive. The Surah should be written using saffron and then given to her to wear as a talisman and by the Will of Allah (S.w.T.) she will conceive.

Imam Ja’far as-Sadiq (a.s.) has said that if a person faces hardship in earning his livelihood, he should write this Surah and wear it as a talisman and Allah (S.w.T.) will increase his sustenance greatly. The Imam (a.s.) also said that if anyone recites both Surah al-Baqarah and Ali-’Imran, then these Surahs will come in the shape of clouds on the day of judgement to protect him from the scorching heat.

 

Surah an-Nisa (The Women)
This Surah was revealed in Madinah and has a total of 177 verses. In ‘Tafsir al-burhan’ it is written that Imam Ali (a.s.) has said that whoever recites this Surah on every Friday, he will remain safe from the squeezing in the grave (‘fishare qabr’).

Surah al-Ma’idah (The Table-spread)
There are 120 verses in this Surah and it is a ‘makki’ Surah ie. it was revealed in Makkah. It is narrated from the Holy Prophet (S) that whoever recites this Surah, he will get a reward equivalent to ten times the number of Jews and Christians alive in the world, and will be forgiven the same amount of sins and will be raised in status by the same amount.

Surah al-An’aam (The Cattle)
This Surah was revealed in Makkah and contains a total of 165 verses. Imam Ridha (a.s.) has said that this Surah was revealed accompanied by the descending of seventy thousand angels. These angels will ask forgiveness from Allah (S.w.T.) for any person who recites this Surah, and they will continue doing so until the Day of Judgement.

Imam Ja’far as-Sadiq (a.s.) has said that if a person writes this Surah using musk or saffron and then drinks it (ie. puts the written Surah in water for its writing to dissolve) for six consecutive days, that person will be blessed abundantly and will be free from all problems and ailments. He will not loose his health or fall sick.

The 6th Holy Imam (a.s.) also said that this Surah must be accorded due respect as the name of Allah (S.w.T.) appears 70 times in it. If people knew the benefits of reciting this Surah, they would never leave it.

Surah al-A’araaf (The Elevated Places)
There are 206 verses in this ‘makki’ Surah. It is reported from Imam Ja’far as-Sadiq (a.s.), that whoever recites this Surah once a month, he will have no worry or fear on the Day of Resurrection and if it is recited on a Friday, then the reciter will be from among those who will be exempted from the taking of accounts on the Day of Judgement.

Surah al-A’araaf has the ayaat al-muhkamaat that will give witness on behalf of its reciter on the Day of Reckoning. The Holy Prophet (S) has said that there will be a veil between the reciter of this Surah and Iblees on Judgement day and the reciter will be in the company of Prophet Adam (a.s.)

Writing this Surah with rose water and saffron and keeping the writing at all times ensures safety from enemies and wild animals.

Surah al-Anfaal (The Spoils of War)
This Surah was revealed in Madinah and it has 75 verses. In the commentary of Majma’ul Bayaan, it is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites Surah al-Anfaal and Surah at-Tawba every month, he will be protected from being a hypocrite and will be counted among the followers of Ameerul Mu’mineen – Imam Ali (a.s.), and on the day of Qiyamah he will eat from the table-spread of Jannah together with all the followers of Ahlul Bayt.

This Surah contains the verse about khums, which is the right of the Ahlul Bayt. The Holy Prophet (S.) said that he will, on the Day of Judgement, intercede for the person who recites this Surah and will bear witness that the reciter of this Surah was free from hypocrisy. Keeping Surah al-Anfaal in your possession at all times ensures that you get your rights that have been taken from you and your legitimate desires are fulfilled.

Surah al-Bara’at / at-Tawba (The Repentance)
This Surah has 129 verses and was revealed in Madinah. This Surah was revealed all at once and its revelation was accompanied by seventy thousand angels. It is narrated that keeping this Surah over one’s head (like in a cap or Amama) is a safety from thieves and destruction of property by fire. Also, keeping this Surah in one’s possession ensures safety from the evil designs of enemies.

Surah Yunus
This Surah is ‘makki’ and it has 109 verses. It is narrated from Imam Ja’far as-Sadiq (a.s.) that if a person recites this Surah once in two or three months, he will not be placed alongside the ignorant ones and will be from among the ‘muqarrabeen’ (close ones) on the Day of Reckoning. It is also narrated that if a person recites Surah Yunus, he will get the reward equal to the number of people who were present in the community of Prophet Yunus (a.s.).

This Surah can be used as a means of identifying thieves from among your workers. This is done by either writing the Surah and under it writing the names of all the people in the house or workplace who could be suspected of stealing and then keeping this writing in the house. It will, after some time, become manifest who the thief is.

Surah Hud
This Surah was revealed in Makkah and has a total of 123 ayaat (verses). Imam Muhammad Baqir (a.s.) has said that whoever recites this Surah every Friday, his accounts will on the Day of Judgement, be taken together with that of the Prophets and all his sins will be forgiven.

It is narrated from the Holy Prophet (S.) that the person who recites Surah Hud will get a reward equal to the number of people who were there at the time of the Holy Prophet (S) and his rank will be like of the martyrs. The accounting for his deeds will also be made easy for him.

Imam Ja’far as-Sadiq (a.s.) has said that writing this Surah on a sheepskin and keeping it in one’s possession at all times makes one so courageous and bold that nobody can defeat him in combat. Whoever sees him will be filled with fear.

Surah Yusuf
Surah Yusuf has 111 ayaat and was revealed in Makkah. It is narrated that the Holy Prophet (S) said that whoever recites this Surah and teaches his family members how to recite it also, Allah (S.w.T.) will make the final moments before his death (sakaraatul mawt) easy for him to bear and will remove jealousy from his heart.

It has been narrated from Imam Ja’far as-Sadiq that whoever recited this Surah daily, he will be raised on the day of Qiyamah with the handsomeness of Prophet Yusuf (a.s.) and he will be protected from the fear and discomfort of this day. He will be raised among the pious servants of Allah (S.w.T.). This Surah also keeps one’s heart safe from illegitimate lustful desires.

The sixth Imam (a.s.) has also said that if a person drinks the water in which this Surah has been dissolved, then his sustenance will be easier to reach and he will be made from the people of Jannah.

Surah Ra’d
There are 43 ayaat in this Surah and it is ‘makki’ though some Mufassireen (those who have written commentaries of the Holy Qur’an) say that the last verse of this Surah was revealed in Madinah. In fact, some even go as far as saying that the whole of this Surah is ‘madani’ except for two verses.
The Holy Prophet (a.s.) has been quoted as saying that whoever recites this Surah will be made from among those who fulfil their promise to Allah (S.w.T.) and they will be given reward which is ten times the number of sins they have committed.

It is narrated that Imam Ja’far as-Sadiq (a.s.) has said that if a mu’min recites this Surah often, he will be taken to Jannah without having to give the long and detailed accounts for his deeds on Earth. He will also be allowed to intercede on behalf of his relatives and friends.

If this Surah is written at night, after the time for Isha prayers, under a candle’s light, and then hung outside the door of a tyrant ruler’s palace, then the ruler will perish and so will his control over the people. His army and his supporters will betray him and nobody will listen to him.

Surah Ibrahim
This is a ‘makki’ Surah that has 52 ayaat. It is narrated by Imam Ja’far as-Sadiq that whoever recites Surah Ibrahim and Surah Hijr in a two-rak’aat prayer on every Friday, he will remain safe from poverty, insanity and sudden calamity.

In the commentary of Burhan, it is mentioned that writing this Surah on a white parchment and then making a child wear it as a talisman keeps the child safe from ailments and makes it easy for him to drink and digest milk.

Surah Hijr
There are 99 verses in this ‘makki’ Surah. It is narrated from the Holy Prophet (S) that whoever recites Surah Hijr will get the reward equal to the number of Muhajireen and Ansaar (companions of the Holy Prophet [S.]) and this Surah should be written with saffron and then worn as a talisman by a new mother who cannot produce enough milk for her child.

If written and tied on one’s arm, it makes any business conducted by the wearer to be profitable and makes people like doing business with him. His sustenance thus increases. In a narration by Imam Ja’far as-Sadiq (a.s.) one can also put this Surah (written) inside the pocket or safe (for storing valuables).

Surah an-Nahl (The Bee)
This Surah was revealed in Makkah and has 128 ayaat. In the commentary of Majma’ul Bayan it is recorded from the Holy Prophet (S) that whoever recites this Surah will not be questioned, on the Day of Judgement, about the blessings he received on the Earth and will get the reward equal to the amount of people who left a good will when they died.

Imam Ja’far as-Sadiq (a.s.) has said that whoever recites Surah an-Nahl once every month, he will be safe from 70 types of diseases and will be from among the people of Jannah. This Surah should, however, under no circumstance be written and kept in the house or garden as it may have harmful effects. Imam Sadiq (a.s.) has said that if kept in a house or garden, it will soon be destroyed. Indeed this is a weapon that one is only allowed to use against an evil person who is the enemy of Islam.

Surah Bani-Isra’il (Children on Israel)
There are 111 verses in this ‘makki’ Surah. The Holy Prophet (S) has said that a great reward will be accorded to those who recite this Surah and when they reach the verse about parents, they feel a sense of love and gentleness towards their parents.

It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites Surah Bani-Isra’il every Thursday night, will not die before meeting Imam Mahdi (a.t.f.) and will be counted among his companions. Also, if a child is not able to speak or is delaying in his learning how to speak, he should be given the water of this Surah that has been written with saffron.

In the commentary of Safi it is written that the Holy Prophet (S) told Imam Ali (a.s.) that the last two verses of this Surah are a protection and safety from theft. This Surah is also called Surah al-Isra’.

Surah al-Kahf (The Cave)
This Surah has 110 ayaat and it was revealed in Makkah. The Holy Prophet (S) has said that whoever recites this Surah will be protected from fitna (evil) for eight days. If a person recites the last verse of Surah al-Kahf before sleeping at night, Allah (S.w.T.) creates a noor (light) from his sleeping place up to the Holy Ka’bah and in this light are angels who continually pray for the reciter until he wakes up.

It is narrated from Imam Ja’far as-Sadiq (a.s.) that if a person wishes to wake up at a particular time, he should recite the last ayah of this Surah and then make the intention that he will wake up at a certain time and he will wake up at that time. He (a.s.) also said that if a person recites this Surah every Thursday night, he will die the death of a martyr. Keeping this Surah (written) in the house becomes a means of protection from poverty and debts.

Surah Maryam
There are 99 ayaat in this ‘makki’ Surah. It is written in the commentary of Majma’ul Bayan that the reward for reciting this Surah is equal to ten times the number of people present at the time of Prophet Zakariyyah (a.s.), Yahya (a.s.), Isa (a.s.), Musa (a.s.), Ishaq (a.s.), Harun (a.s.), Ibrahim (a.s.), Ya’qub (a.s.) and Isma’il (a.s.) combined.

Keeping this Surah (written) in the house ensures protection from thieves and Allah (S.w.T.) blesses the occupants of the house. It is also narrated that before going in the presence of a tyrant ruler, if a person recites ‘Kaf-Ha-Ya-’Ain-Saad’ and closed, with each letter, one finger of his right hand, and then recites ‘Ha-Mim-‘Ain-Seen-Qaaf’ and with each letter, closes one finger of his left hand; and then he comes in the presence of the tyrant and recites ‘wa ‘anatil wujuhu lil hayyil qayyum wa khaaba man hamala dhulma’ and then he opens his fingers, he will be protected from the evil of the tyrant.

Surah Taha
This Surah was revealed in Makkah and has 135 verses. It is mentioned in a narration from the Holy Prophet (S) that whoever recites this Surah will get the reward equivalent to the number of companions of the Holy Prophet (S) from the Muhajireen and Ansaar.

Imam Ja’far as-Sadiq (a.s.) has said that Allah (S.w.T.) befriends the ones who recite this Surah and this person will receive his book of deeds on his right hand. His sins will be forgiven and he will get so much reward that he will be pleased on the Day of Judgement.

This Surah should be recited before war, going before a tyrant ruler and trying to guide a community towards the path of Allah (S.w.T.). If a girl is not getting married and she wishes to get married, she should take ghusl (bath) with water in which this Surah has been dissolved and by the will of Allah (S.w.T.) she will get married.

If a man wishes to get married, he should write verses 131 and 132 of this Surah with saffron and then wear it as a talisman and InshaAllah his proposal will be accepted.

Surah al-Ambiya’ (The Prophets)
This ‘makki’ Surah has 112 ayaat. It is narrated that the reward for reciting this Surah is that the accounting on the Day of Reckoning becomes easy for the reciter and all the Prophets whose names appear in the Holy Qur’an will come to meet him on this day.

Imam Ja’far as-Sadiq (a.s.) has said that whoever recites Surah al-Ambiya’ frequently, his status in Jannah will be close to the Prophets. Writing this Surah and keeping it with one removes all stress and worry.

Surah al-Hajj (The Pilgrimage)
There are 78 ayaat in this Surah and it was revealed in Makkah. The Holy Prophet (S) has said that reciting this Surah carries the reward equal to the number of pilgrims who have been for Hajj and those who will go for Hajj in the future.

Imam Ja’far as-Sadiq has said that whoever recites this Surah once in every three days will get the opportunity of going for Hajj in the same year, and if he dies on the way, he will be granted Jannah. Someone asked what would happen if the person performing the Hajj was a sinner, so the Imam (a.s.) replied that his punishment would be reduced.

Surah al-Mu’minun (The Believers)
This Surah was revealed in Makkah and it has 118 verses. The Holy Prophet (S.) has said that the reciter of this Surah will feel great comfort when the angel of death comes to take his soul and he will be given the good news of his position by angels.

It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites this Surah on every Friday, he will have a great status in the hereafter and will be in the company of prophets. If this Surah is written (at night) and put on the neck of a drunkard, he will start hating intoxicating drinks and will stop this bad habit.

Surah an-Nur (The Light)
There are 64 ayaat in this Surah and it was revealed in Madinah. In the commentary of Burhan it is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever constantly recites Surah an-Nur will never, in his lifetime, see any evil from his near ones and when he dies, seventy thousand angels will accompany his body up to the grave and will pray for his forgiveness.
The Holy Prophet (S) said that it is especially good for women to recite this Surah. He (S) also said that the reward for reciting this Surah is equal to ten times the number of mu’mineen and mu’minaat on the Earth. The sixth Imam (a.s.) said that keeping this Surah in one’s bed prevents wet dreams.

Surah al-Furqan (The Criterion)
This Surah has 77 ayaat and it is ‘makki’. The Holy Prophet (S) has said that a person who recites this Surah will be taken to Jannah without questioning, provided he believes in the Day of Judgement and the Raising of the Dead (from the graves).

Imam Ja’far as-Sadiq (a.s.) said that Allah (S.w.T.) will never send His punishment upon any person who recites this Surah every night. The reciter of this Surah will also gain a highly status in the hereafter. The person who writes this Surah and keeps it in his possession will never be harmed by the vermin of this earth.

Surah ash-Shu’ara (The Poets)
This Surah was revealed in Makkah and it has a total of 227 ayaat. In the commentary of Burhan it is narrated from Imam Ja’far as-Sadiq that whoever recites the three Tawaseen (ie. the three Surahs beginning with Ta-Seen) on every Thursday night, will be counted from the Awliyaa-ullah (friends of Allah) and will be under the protection of Allah (S.w.T.). The reward for reciting this Surah is so great that when the person sees the reward he has gotten from it (on the Day of Judgement) he will be pleased.
The Holy Prophet (S) said that the one who recites this Surah will come out of his grave reciting the Shahadah or Kalimah, bearing witness in the Oneness of Allah (S.w.T.). Reciting Surah ash-Shu’ara at dawn is compared to the recitation of all the heavenly books that have been revealed. Frequent recitation of this Surah ensures protection from thieves and from death by drowning or being burnt. Drinking water in which this Surah was dissolved protects one from all types of ailments.

Surah an-Naml (The Ant)
This ‘makki’ Surah has 93 verses. In the commentary of Majma’ul Bayan, it is written that the reward for reciting this Surah is compared to ten times the number of people alive during the time of Prophet Suleiman (a.s.), Hud (a.s.), Shu’aib (a.s.), Saalih (a.s.) and Ibrahim (a.s.).

In the commentary of Burhan it is written that if this Surah is written on deerskin and kept in the house, then no dangerous creature (e.g. snake) will come near the house. This has been narrated by Imam Ja’far as-Sadiq (a.s.)

Surah al-Qasas (The Narrative)
There are 88 ayaat in this Surah and it was revealed in Makkah though some scholars say that it was revealed in Madinah. The 58th verse of this Surah was revealed at the time of the Holy Prophet’s (S) migration from Makkah to Madinah.

It is narrated from the Holy Prophet (S) that whoever recites this Surah will get the reward equivalent to the number of people present at the time of Prophet Musa (a.s.) and all the angels will bear witness on his behalf. If one drinks the water in which this Surah has been dissolved, all his problems and worries will be solved.

Imam Ja’far as-Sadiq (a.s.) has said that drinking water in which this Surah has been dissolved is a remedy from illness and worries (this can also be done by writing the Surah inside a container and then gathering rain water in the same container).

Surah al-‘Ankabut (The Spider)
The first 11 ayaat of this Surah are ‘madani’ and the rest were revealed in Makkah. This Surah has a total of 69 verses. In the commentary of Burhan it is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites Surah al-‘Ankabut on the 23rd night of the month of Ramadhan, will enter Jannah without any questioning.

The Holy Prophet (S) has said that the reward for reciting this Surah can be compared to ten times the number of believing men and women plus ten times the number of hypocrites on Earth. Drinking water in which this Surah has been dissolved brings one great joy and happiness in his life.

Surah ar-Rum (The Romans)
This Surah was revealed in Makkah and it has 60 ayaat. The Holy Prophet (S) said that the reward for reciting this Surah is equal to ten times the number of angels between the heavens and the earth who praise Allah (S.w.T.) constantly. It is not advisable to keep this Surah as a talisman (written) in the house.

Surah Luqman
This Surah is ‘makki’ and it has 34 ayaat. Imam Ja’far as-Sadiq (a.s.) has said that if Surah Luqman is recited at night, then angels protect the reciter from Iblees and his army until the next morning, and if recited in the daytime then the angels protect from them him until nighttime.

It is narrated from the Holy Prophet (S) that whoever recites this Surah will be raised on the Day of Judgement with Hadhrat Luqman (a.s.) and will get the reward which is ten times the amount of people who have advised others to do good (amr-bil-ma’ruf) and prevented them from doing bad (nahy-‘anil-munkar).

Imam Ja’far as-Sadiq (a.s.) has also said that writing this Surah and then putting it in water to dissolve and then drinking the water provides for a cure from all types of illnesses and pains.

Surah as-Sajdah (The Adoration)
There are 30 verses in this Surah and it was revealed in Makkah. Some scholars say that the 19th, 20th and 21st ayaat of this Surah are ‘madani’. In the commentary of Burhan it is narrated from the Holy Prophet (S) that the reward for reciting Surah as-Sajdah and Surah al-Mulk is the same as what reward is gotten if one spends the entire night of Qadr in worship. It is said that the Holy Prophet (S) used to recite these Surahs before sleeping.
The person who recites this Surah will be given 60 rewards, forgiven 60 sins and raised 60 levels nearer to Allah (S.w.T.). Imam Ja’far as-Sadiq (a.s.) has said that one who recites this Surah will be given his book of deeds in his right hand on the Day of Judgement and will be counted from among the friends of the Holy Prophet (S) and his family. Keeping this Surah in writing works as a cure from aches and pains.

Surah al-Ahzab (The Allies)
This Surah was revealed in Madinah and it has 73 ayaat. In the commentary of Majma’ul Bayan it is narrated from the Holy Prophet (S) that whoever recites Surah al-Ahzab and also teaches it to his family members, he will be saved from the torment of the grave.

Imam Ja’far as-Sadiq (a.s.) has said that the reward for reciting this Surah often is countless and the one who does so will be under the protection of the Holy Prophet (S) and his progeny on the Day of Reckoning. Keeping this Surah written (on deer-skin) makes a person honourable in the eyes of people, and everyone craves for his company.

Surah as-Saba
This is a ‘makki’ Surah and it has 54 verses. It is narrated that the Holy Prophet (S) said that whoever recites this Surah, on the Day of Judgement, all the Prophets and Messengers will come to meet him.

In a saying from Imam Ja’far as-Sadiq (a.s.) it is mentioned that whoever recites Surah Saba and Surah Fatir at night, he will remain under the protection of Allah (S.w.T.) for the whole night. The reward for reciting this Surah is so great that when it is seen in the book of deeds, the reciter’s heart will be filled with joy.

Wearing this Surah as a talisman or drinking its water removes fear from one’s heart and keeps one safe from enemies and wild animals.

Surah al-Fatir (The Originator)
There are 45 ayaat in this Surah and it was revealed in Makkah. In a narration from the Holy Prophet (S) it is said that three doors of Jannah will be opened for the person who recites this Surah. He will be able to enter it through whichever door he pleases. In another narration it is said that the eight doors of Jannah will open to him and he will be permitted to enter through whichever he likes.

It is narrated that a person once came to Imam Ja’far as-Sadiq (a.s.) and complained that his daughter had a problem of getting severe migraine headaches all the time. The Imam (a.s.) placed his hand on her head and recited verse 42 of this Surah and she was cured.

Surah Ya Sin
This Surah is ‘makki’ and it has 83 verses. It is written in the commentary of Majma’ul Bayan whoever recites Surah Ya Sin solely for seeking the pleasure of Allah (S.w.T.), all his sins will be forgiven and he will be given the reward equal to the reward of reciting the whole Qur’an 12 times. If this Surah is recited near a person on his deathbed, then for each letter recited, 12 angels are sent to pray for his forgiveness and they remain even when the soul is being taken by the Angel of Death. The angels also take part in his funeral rites.

If recited near a person who is in Sakarat-ul-Mawt (on the verge of passing away), then an angel brings a drink for the dying person from Jannah and as he drinks of it, he feels greatly eased. In another narration, this Surah has been described as the key to all good in this life and in the hereafter and a safety from all evil in this life and in the hereafter. Needs are fulfilled if asked after the recitation of this Surah and the reward for its recitation is also compared to performing twenty hajj pilgrimages.

Drinking the water in which this Surah has been dissolved cures one of a thousand types of illnesses. The Holy Prophet (S) said that everything has its heart and the heart of the Holy Qur’an is Surah Ya Sin. He (S) also said that if this Surah is recited in a graveyard then all punishment is lifted, for that day, from all the graves and the reciter gets the reward equal to the sum of all the good actions performed by all those who are buried in that graveyard.

It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recited this Surah in the morning will be protected from all calamities and problems during the day and whoever recites it at night will be protected from Shaitan by seventy thousand angels. Recitation of this Surah saves one from the squeezing of the grave and its other torments. Passing the difficult stages in the hereafter will also be made easy for him.

The sixth Imam (a.s.) also said that drinking this Surah after writing it in a mixture of rose water and saffron for seven days (it has to be written once for each day) makes a person have such a good memory that he will never forget what he hears. He will win debates and will gain great respect and status. If given to a woman, her breast-milk will increase.

Keeping this Surah in one’s possession as a talisman acts as a protection from the jealousy of people. The wearer remains safe from the evil designs of men and Jinn. It also acts as a cure from disease.

Surah as-Saffaat (The Rangers)
There are 182 ayaat in this Surah and it was revealed in Makkah. The reward for reciting this Surah is ten times the total number of Jinn and Shayateen that exist. The reciter of this Surah is protected from Shaitan and is safe from falling into disbelief and Shirk. His angels who record his deeds will testify for him on the Day of Judgement that he was from among those who believed in the Prophets of Allah (S.w.T.).

It is narrated from Imam Ja’far as-Sadiq (a.s.) that reciting Surah as-Saffaat on every Friday keeps one safe from all types of calamities. His sustenance will increase and his life, wealth and children will be protected from the evil designs of Shaitan and the tyrant rulers of the time. If one dies soon after reciting this Surah, he will die the death of a martyr; he will be raised on the Day of Judgement together with the martyrs and will enter Jannah with them.

Surah Saad
This Surah was revealed in Makkah and it has 88 verses. In the commentary of Majma’ul Bayan it is written that the reward for reciting this Surah is equal to the weight of the mountain of Prophet Dawood (a.s.). Allah (S.w.T.) inspires the reciter of this Surah to avoid every type of sin – big or small.

Imam Muhammad al-Baqir (a.s.) has said that the reward for reciting Surah Saad is compared to the reward given to the Holy Prophets and the one who often recites this Surah will be taken to Jannah along with his family and loved ones; to such an extent that even those servants of his whom he loves will be with him in Jannah.

If this Surah is placed under the tyrant ruler, his reign will not last for more than three days before people will see his true nature and will start hating him. This will eventually lead to his downfall.

Surah az-Zumar (The Companies)
This Surah has 75 ayaat and it was revealed in Makkah. Imam Ja’far as-Sadiq (a.s.) said that whoever recites this Surah will be given a honourable and respectable status in this life and in the hereafter. Allah (S.w.T.) will give him so much respect in the eyes of the people that they will be in awe. The fire of Jahannam will be made haraam on his body (ie. he will never enter hell fire) and the gifts he will get in Jannah will be countless.

The Holy Prophet (S) has said that is a person keeps this Surah (written) in his possession then whoever meets him will praise him. If this Surah is tied to one’s arm then whoever sees him will praise him.

Surah al-Mu’min (The Believer) or Surah Sad
This is a ‘makki’ Surah and it has 85 ayaat. When a person recites this Surah then the souls of all the Prophet (a.s.), the truthful people and the believers send salutations to him and pray for his forgiveness. Imam Ja’far as-Sadiq (a.s.) has said that whoever recites this Surah once in every three days, his sins will be forgiven and he will become a God-fearing person.
It is narrated from the Holy Prophet (S) that if this Surah is written and kept in a garden or farm, then the plants or crops will become more fruit bearing and green. If kept in a business premises then business will prosper and more profit will be gained. Keeping this Surah as a talisman works as a cure for wounds and scars. This Surah is also a remedy for heart problems, dizziness and nausea.

Surah Hamim Sajdah or Fussilat
Another name for this Surah is Fussilat. This is a ‘makki’ Surah that has 54 verses. The Holy Prophet (S) has said that for each letter of this Surah that is recited, ten rewards are given.

It is narrated from Imam Ja’far as-Sadiq that the one who recites Surah Hamim Sajdah will have light shining on front of him on the Day of Judgement and his life in this world will be praiseworthy. If this Surah is written in a container and rainwater is then collected in it and put on one’s eyes, then it alleviates all eye problems.

Surah ash-Shura (The Council)
This Surah has 53 ayaat and it was revealed in Makkah. The Holy Prophet (S) said that the one who recites this Surah will be from among those people on whom the angels send salutations and pray for their forgiveness.
It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites this Surah will be raised on the Day of Reckoning with a face as bright as the full moon and he will be told: ‘You are from those who used to recite ash-Shura. If you knew the reward for this, you would never have felt tired of reciting it.’ The angels will then be ordered to take him to Jannah where he will find a palace made of red rubies. There will be two huries and a thousand slaves in that palace.

If this Surah is written and kept as a talisman, it becomes a means of protection and drinking water in which this Surah has been dissolved is especially good for those intending to travel as it provides for a journey without unforeseen problems.

Surah az-Zukhruf (The Embellishment)
This Surah was revealed in Makkah and it has 89 ayaat. It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites this Surah will be saved from the vermin (e.g. insects, scorpions etc.) in the grave and will not undergo the squeezing (Fishar) in the grave.

The Holy Prophet (S) said that drinking water in which this Surah was dissolved acts as a cure and a relief from pain.

Surah ad-Dukhan (The Smoke)
This is a ‘makki’ Surah and it has 59 ayaat. It is narrated from the Holy Prophet (S) that if this Surah is recited at night, then seventy thousand angels pray to Allah (S.w.T.) to forgive the sins of the reciter. If recited on Thursday nights, all sins are forgiven and houses are built for the reciter in Jannah. The reward for reciting each letter of this Surah is equal to that of freeing a thousand slaves for seeking the pleasure of Allah (S.w.T.).
Imam Muhammad al-Baqir (a.s.) said that whoever recites Surah ad-Dukhan in his faraa’idh (compulsory prayers) will be protected from the torment of the Day of Judgement and will easily be able to give his accounts. His book of deeds will also be given to him in his right hand.
If kept in one’s possession, this Surah acts as a protection from the plots of Shaitan. If kept under one’s pillow before sleeping at night, there will be no suffering from nightmares and one will always get good dreams. Keeping this Surah in a place of business makes the trade prosper.

Imam Ja’far as-Sadiq (a.s.) has said that keeping this Surah as a talisman ensures protection from the authorities and makes people fond of the wearer. Drinking water in which this Surah has been dissolved is a cure for all ailments related to the stomach.

Surah al-Jaathiyah (The Kneeling)
There are 37 verses in this Surah and it was revealed in Makkah. This Surah is also called Surah ash-Shari’ah. It is narrated that whoever recites this Surah will not be frightened on the Day of Judgement and his private parts will remain covered (whereas all people will be raised naked on this day).

Imam Ja’far as-Sadiq (a.s.) has said that whoever recites this Surah will not see Jahannam and neither will he hear the voice of its flames. Keeping this Surah in one’s possession makes him a beloved of the people and protects him from tyrant rulers. It also keeps one safe from those who love to slander and backbite. If it is placed on the neck of a newborn child, it ensures safety and protection from all calamities.

Surah al-Ahqaf (The Sandhills)
This is a ‘makki’ Surah and it has 35 verses. Imam Ja’far as-Sadiq (a.s.) said that a person who recites this Surah daily, or at least every Friday, will remain safe from all the dangers of this world and the hereafter.

It is narrated from the Holy Prophet (S) that the reward for reciting this Surah is ten times the number of creatures that walk on this Earth and an equal number of sins will be forgiven. Keeping this Surah as a talisman acts as a protection and means of averting all kinds of difficulties.

If a person dissolved this Surah in zamzam water and then drinks it, he will be greatly honoured by the people and what he says will never be rejected. He will also remember everything he hears. It acts as a cure for disease and a protection from the Jinn.

Surah Muhammad
This is a ‘madani’ Surah and it has 37 ayaat. In the commentary of Majma’ul Bayan it is narrated that the Holy Prophet (S) said that whoever recites this Surah will have his thirst quenched by the drink from the rivers of Jannah.

Imam Ja’far as-Sadiq (a.s.) said that the person who recites this Surah will never have doubts about his religion and will not fall into disbelief and Shirk. A thousand angels will send salutations to his grave after his death. He will be placed under the protection of Allah (S.w.T.) and His Prophet (S). When the reciter of this Surah will arise from his grave, whichever way he turns, he will see the blessed face of the Holy Prophet (S).

If this Surah is written and kept as a talisman, it protects a person, whether he is asleep or awake, from all evils and problems. It is also a safety from insanity.

Surah al-Fath (The Victory)
There are 29 verses in this Surah and it was revealed in Madinah. It is narrated that the Holy Prophet (S) said, ‘Whoever recites this Surah (al-Fath), it will be as if he was with me when Makkah was conquered and he has pledged allegiance to me.’ When this Surah was revealed to the Holy Prophet (S), he said, ‘Such verses have been revealed to me that are dearer to me than this entire world.’

Imam Ja’far as-Sadiq (a.s.) said that those who recite this Surah will be counted from among the sincere and true servants of Allah (S.w.T.) and will gain a honourable status in Jannah. In times of war or unrest, keeping this Surah in one’s possession is a means of protection and safety. Drinking water in which this Surah has been dissolved cures any heart problems and protects those who are travelling.

Surah al-Hujuraat (The Chambers)
This Surah was revealed in Madinah and it has 18 ayaat. It is narrated from the Holy Prophet (S) that the reward for reciting this Surah can be compared to ten times the number of believers and disbelievers on Earth.
Imam Ja’far as-Sadiq has narrated that those who recite this Surah will be counted from among those who visited the Holy Prophet (S). Writing this Surah and keeping it in one’s possession makes the Shaitan run away and acts as a protection in times of war and unrest. If a pregnant woman drinks water in which this Surah has been dissolved, then both herself and her child will remain safe from danger and drinking this water also increases breast-milk in a breastfeeding mother.

Surah Qaf
This Surah is ‘makki’ and it has 45 ayaat. The Holy Prophet (S) has said that whoever recites this Surah frequently will not suffer at the time of death. Reciting Surah Qaf in salaat increases one’s sustenance and makes the accounting of the Day of Judgement easy.

Writing and drinking water in which this Surah has been dissolved cures one of many acute diseases. Verse 23 of this Surah is especially good for the cure of eye ailments. One can recite this verse and blow into some water and then drink it, and by the will of Allah (S.w.T.) any problem with eyes will be cured.

Surah adh-Dhariyaat (The Scatterers)
There are 60 ayaat in this Surah and it was revealed in Makkah. In the commentary of Majma’ul Bayan it is narrated from the Holy Prophet (S) that the reward for reciting this Surah is ten times the number of moving winds or breezes.

Imam Ja’far as-Sadiq (a.s.) has said that recitation of this Surah increases ones sustenance and makes it easy to earn. Drinking water in which this Surah was dissolved after being written acts as a remedy for back problems (e.g. backaches). If a pregnant woman wears a talisman of Surah ad-Dhariyaat, her pregnancy and delivery will be easy. Keeping this Surah close to a dying person makes his death easy.

Surah at-Tur (The Mountain)
This Surah has 49 verses and it was revealed in Makkah. The Holy Prophet (S) said that the one who recites this Surah will be kept safe from the wrath and punishment of Allah (S.w.T.).

Imam Ja’far as-Sadiq (a.s.) has said that the recitation of this Surah brings good fortune to the reciter and constant recitation by those who have been imprisoned secures an early release from bondage. Surah at-Tur, if recited or kept as a talisman, keeps children in good health.

Surah an-Najm (The Star)
This Surah was revealed in Makkah and it has 26 ayaat. The reward for reciting this Surah is ten times the number of believers and sinners combined. The reciter will lead a respectable and honourable life and people will love and respect him.

Writing this Surah and keeping it at a talisman makes one courageous in front of the ruler and makes the ruler respect him. He also comes out victorious in debates and discussions.

Surah al-Qamar (The Moon)
This ’makki’ Surah has 55 ayaat. It is narrated from the Holy Prophet (S) that the fact of the person who recites this Surah will shine like the full moon on the Day of Reckoning. The best time to recite this Surah is at night and this carries the highest reward.

Imam Ja’far as-Sadiq (a.s.) said that the one who recites this Surah will have a mount from Jannah on which he will sit when he wakes from his grave. Whoever keeps this Surah under his cap or turban at the time of Jumu’ah prayers will be highly respected by the people and his difficulties will be eased.

Surah ar-Rahman (The Beneficent)
This Surah has 78 verses and it is ‘makki’. Imam Ja’far as-Sadiq (a.s.) has said that reciting this Surah on Friday after the dawn prayers carries great reward. Surah as-Rahman removes hypocrisy from one’s heart.

On the Day of Judgement, this Surah will come in the shape of a human being who will be handsome and will have a very nice scent. Allah (S.w.T.) will then tell him to point out those people who used to recite this Surah and he will name them. Then he will be allowed to beg pardon for those whom he names and Allah (S.w.T.) will pardon them.

The Imam (a.s.) also said that if a person dies after reciting this Surah, then is considered a martyr. Writing this Surah and keeping it makes all difficulties and problems vanish and also cures eye ailments. Writing it on the walls of a house keeps away all types of household pests. If recited at night, then Allah (S.w.T.) sends an angel to guard the reciter until he wakes up and if recited in the daytime then an angel guards him until sunset.

Surah al-Waqi’ah (The Event)
This Surah was revealed in Makkah and it has 96 ayaat. The Holy Prophet (S) has said that a person who recites this Surah will not be from among the absent-minded ones. Poverty does not come near this person.

Imam Muhammad al-Baqir (a.s.) said that the one who recites Surah al-Waqi’ah will have a shining face of the Day of Reckoning. It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites this Surah on every Friday, will be from those whom Allah (S.w.T.) loves and he will be loved by people also. He will be free from troubles and poverty and will be counted from the loyal companions of Imam Ali (a.s.). Reciting this Surah on a dead person leads to all his sins being forgiven and if the person is on his deathbed then he will die with ease.

Keeping this Surah in one’s possession is a means of increase in sustenance. Imam Ali Zainul Abideen (a.s.) has narrated that if a person recites this Surah (at night) on the first night of the lunar month and then continues to recite the same Surah, increasing the number of times to coincide with the date, such that on the tenth night he recites it ten times, until the fourteenth night, then his sustenance will increase greatly.

Surah al-Hadid (The Iron)
This is a ‘madani’ Surah and it ha 29 ayaat. The Holy Prophet (S) said that the reciter of this Surah will be counted from among the staunch believers. Imam Muhammad al-Baqir (a.s.) has said that whoever recites all the Surahs that start with Tasbih of Allah (S.w.T.) before going to sleep, will not die before meeting the 12th Holy Imam (a.s.) and after his death, he will have the honour of being a neighbour of the Holy Prophet (S).
It is narrated from Imam Ja’far as-Sadiq that if Surah al-Hadid and al-Mujadilah are recited in the faraa’idh (compulsory prayers) frequently, then the reciter will never face any punishment of Allah (S.w.T.) in this world and will not see any evil from his family. If recited by a prisoner, he will be released soon. If worn on the neck as a talisman, the wearer will not be killed in war. This Surah also makes one courageous.

 

Surah al-Mujadilah (The Pleading One)
There are 22 ayaat in this Surah and it was revealed in Madinah. The Holy Prophet (S) said that the one who recites this Surah will be from among the thankful servants of Allah (S.w.T.) on the Day of Judgement. If Surah al-Mujadilah is recited near a sick person, or worn by the sick person as a talisman, he will be cured of his illness. If recited on anything that has been buried in the ground, it will remain protected until the person himself removes it.

Reciting this Surah brings a feeling of ease to a restless person. Constant recitation also protects one from thieves. Imam Ja’far as-Sadiq (a.s.) has said that recitation of this Surah keeps one safe from the evil designs of Jinn and men. If recited on dust or sand and then thrown towards the enemy, he is easily overcome.

Surah al-Hashr (The Banishment)
This Surah is ‘madani’ and it has 24 ayaat. It is narrated that whoever recites this Surah will be sent salutations from Jannah, Jahannam, the angels, the Heavens, the Earth, the trees, the birds, the sun and the moon and these will pray for the forgiveness of his sins. When he dies, he will die a martyr. If a person recites both Surah ar-Rahman and Surah al-Hashr then one angel will be assigned to protect him at all times.

If a four-rak’ah prayer is recited where after Surah al-Hamd Surah al-Hashr is recited, then whatever important work one goes to do will be successful (with the condition that it is not a sin). Drinking water in which this Surah has been dissolved is good for memory and concentration. If this Surah is recited for forty consecutive days without missing a day, it will make even the hardest task become an easy one.

Surah al-Mumtahanah (The Examined One)
This Surah was revealed in Makkah and it has 13 verses. It is narrated from Imam Ali Zainul Abideen (a.s.) that if a person recites this Surah in any of his prayers (salaat), his heart will become filled with faith and belief. On the Day of Judgement, all the believing men and women will pray for him to be forgiven by Allah (S.w.T.).

Recitation of this Surah increases the acuity of vision and protects the reciter and his children from insanity. The Holy Prophet (S) has said that angels send salutations and pray for the forgiveness of the one who recites this Surah. If he dies on that day then he will have died as a martyr. Drinking water in which this Surah has been dissolved also acts as a cure for some ailments.

Surah as-Saff (The Ranks)
This Surah has 14 ayaat and it was revealed in Madinah. It is narrated that is a person recites this Surah, as long as he remains alive, Prophet Isa (a.s.) seeks forgiveness from Allah (S.w.T.) for him and he will be from among the friends of Prophet Isa (a.s.) on the Day of Reckoning.

Imam Muhammad al-Baqir (a.s.) has said that the person who recites this Surah will be placed in the group of angels and Prophets on the Day of Judgement. If this Surah is continually recited during a dangerous journey, the reciter is protected until he reaches his destination.

Surah al-Jumu’ah (The Friday)
This is a ‘madani’ Surah and it has 11 ayaat. Imam Ja’far as-Sadiq (a.s.) has said that if this Surah is recited frequently in the mornings and evenings, the reciter is protected from the influence of Shaitan and his temptations. His sins are also forgiven.

In another narration it is said that if a person recites this Surah daily, he will be safe from every dangerous and frightening thing.

Surah al-Munafiqun (The Hypocrites)
There are 11 verses in this ‘madani’ Surah. It is narrated that Imam Ja’far as-Sadiq (a.s.) said that it is required of our followers that they recite, in their prayers on Thursday nights, Surah al-Jumu’ah and Surah al-A’ala, and on Fridays, at the time of noon prayers, Surah al-Jumu’ah and Surah al-Munafiqun. Whoever does this, it will be like he has obeyed the command of the Holy Prophet (S), and his reward will be Jannah.
The Holy Prophet (S) said that by the recitation of this Surah, a person stays free from Shirk and hypocrisy. Recitation of this Surah over a wound will heal it and over any ache will cure the ache. In fact, it is a cure for all diseases and ailments.

Surah at-Taghabun (The Loss And Gain)
This Surah has 18 ayaat and it was revealed in Madinah. It is narrated from the Holy Prophet (S) that the person who recites this Surah will be safe at the time of his death.

Imam Ja’far as-Sadiq (a.s.) has said that if a person recites this Surah in the faraa’idh (compulsory prayers) then on the Day of Judgement this Surah itself will intercede on his behalf until he is allowed to enter Jannah. It is also narrated that one who recites this Surah will be protected from the tyranny of the rulers.

Surah at-Talaq (The Divorce)
This Surah was revealed in Madinah and it has 12 verses. Imam Ja’far as-Sadiq (a.s.) has said that if Surah at-Talaq and Surah at-Tahrim are recited in the faraa’idh then the reciter will be protected by Allah (S.w.T.) from the fear of the Day of Judgement and he will enter Jannah.

In another narration it is said that the one who recites this Surah will be given the inspiration to perform Tawbatan Nasuha (the sincere repentance to Allah [s.w.t.]).

Surah at-Tahrim (The Prohibition)
This ‘madani’ Surah has 12 ayaat. It is narrated from the Holy Prophet (S) that the one who recites this Surah will be from those who always seek sincere repentance from Allah (S.w.T.). The recitation of this Surah and drinking of its water acts as a cure from many ailments and diseases.
If this Surah is recited by a person who is not getting sleep then he will be able to sleep and if recited by a person who is frightened, he will become calm. Frequent recitation also helps a person who is in debt to clear his debts.

Surah al-Mulk (The Kingdom)
This Surah was revealed in Makkah and it has 30 ayaat. It is also called Munjiyah because it saves the one who recites it from the torment of the grave. The Holy Prophet (S) likened the recitation of this Surah to the staying awake on the night of Qadr. He (S) also wished that every believer would memorize this Surah and know it by heart. He said that this Surah will remove its reciter from Hellfire and take him to Jannah.

Imam Ja’far as-Sadiq (a.s.) said that reciting this Surah at night keeps one under the protection of Allah (S.w.T.) until morning. Recitation on the night of Eid gives the reward of staying awake the whole night in worship. If recited on a person who has just died, his soul gets immediate relief. Memorizing this Surah has great reward. If memorized, this Surah acts as a protection from the torment of the grave, and it intercedes on behalf of the one who has memorized it on the Day of Judgement.

Surah al-Qalam (The Pen)
There are 52 verses in this ‘makki’ Surah. The Holy Prophet (S) has said that the one who recites this Surah will never face financial difficulties. Writing this Surah and tying it to any part of the body that is suffering from pain alleviates the pain.

Surah al-Haqqah (The Sure Calamity)
This Surah was revealed in Makkah and it has 52 verses. Imam Ja’far as-Sadiq (a.s.) has advised that this Surah should be recited often in prayers as this is a sign of faith. This Surah has praise for Imam Ali (a.s.) and insult for Mu’awiya ibn Aba Sufyan.

The Holy Prophet (S) has said that reciting this Surah makes the accounting of deeds on the Day of Reckoning easier. If this Surah is worn as a talisman by a pregnant woman, then her baby will be safe. Giving water in which this Surah has been dissolved to a child will make his memory and intellect improve. Imam Muhammad al-Baqir (a.s.) said that the one who recites this Surah will never loose his religion.

Surah al-Ma’arij (The Ways of Ascent)
This Surah has 44 ayaat and it was revealed in Makkah. It is narrated from the Holy Prophet (S) that the reward for reciting this Surah is equivalent to the total number of people who keep up prayer and safeguard the property which has been entrusted to them.

Imam Muhammad al-Baqir (a.s.) has said that the one who recites this Surah will have his sins hidden on the Day of Judgement and he will enter Jannah alongside the Holy Prophet (S). If a prisoner recites this Surah, he will secure his release. Imam Ja’far as-Sadiq (a.s.) said that if this Surah is recited before sleeping, one keeps safe from the temptations of Shaitan.

Surah Nuh
This Surah has 28 ayaat and it is ‘makki’. The Holy Prophet (S) said that those who recite this Surah will get a reward equal to the number of people who believe in Prophet Nuh (a.s.).

Imam Ja’far as-Sadiq (a.s.) said that those who believe in Allah (S.w.T.), His Prophet (S) and recite the Holy Qur’an, should never leave out Surah Nuh as they will gain a place among the favoured servants of Allah (S.w.T.) by reciting it. He will get three places in Jannah instead of one and he will be given 200 houries. Any supplications made after reciting this Surah are quickly answered. The one who recites this Surah often will not die until he sees his place in Jannah.

Surah al-Jinn
This ‘makki’ Surah has 28 ayaat. It is narrated from Imam Ja’far as-Sadiq (a.s.) that frequent recitation of this Surah is a protection from Jinn and the reciter will be in the company of the Holy Prophet (S) on the Day of Resurrection. This Surah also protects one from the evil actions of an unjust person.

Prisoners secure early release by reciting this Surah and those who recite it properly will never face poverty or starvation. Keeping this Surah in one’s possession ensures safety from the Jinn, victory in debate or confrontation, and safety of possession and wealth. Debts are also easily paid back.

Surah al-Muzammil (The Wrapped)
There are 20 ayaat in this Surah and it was revealed in Makkah. Some scholars say that it was revealed in Madinah. It is narrated from the Holy Prophet (S) that a person who recites this Surah will never face bad times. The person who recites it in the Isha or Tahajjud prayers always remains pure of heart and even dies while he is in a pure state.

Imam Ja’far as-Sadiq (a.s.) said that a person who recites this Surah properly will get a chance to meet the Holy Prophet (S) and if he prays for something from Allah (S.w.T.) he will get it. Reciting Surah al-Muzammil a hundred times on Thursday night leads to the forgiving of a hundred major sins and procures a hundred rewards. Recitation of this Surah protects one from insanity and from being a slave to people.

Surah al-Mudathir (The Clothed One)
This Surah was revealed in Makkah and it has 56 ayaat. Imam Muhammad al-Baqir (a.s.) has said that the person who recites this Surah in his compulsory prayers will attain a rank near the Holy Prophet (S) in the hereafter and will be protected from any misfortunes in this world.
If this Surah is recited daily and then a dua is made after its recitation, then the dua will be answered and the need will be fulfilled. If one makes dua that he wishes to memorize the whole Qur’an then he will not die until he has memorized it.

 

Surah al-Qiyamah (The Resurrection)
This Surah has 40 ayaat and it is ‘makki’. It is narrated from the Holy Prophet (S) that the person who recites this Surah will be counted from among those who believed in the Day of Judgement and his face will be shining when he is raised from his grave. It is also narrated that frequent reciters will be raised with handsome and attractive faces on the Day of Judgement.

Recitation of this Surah increases sustenance and protects the life and possessions of the reciter. He is liked by people. Surah al-Qiyamah also makes a person chaste, humble and sincere. Drinking water in which this Surah has been written keeps the heart safe from ailments.

Surah ad-Dahr (The Period)
This Surah is also called al-Insan (The Man). It was revealed in Makkah and it has 31 ayaat. It is narrated from the Holy Prophet (S.w.T.) that the reward for reciting this Surah is Jannah and its bounties.

If a person recites this Surah, especially on Thursday mornings, he will be rewarded with a hundred houries and four thousand slaves in Jannah and he will be given a place close to that of the Holy Prophet (S). Reciting it win war brings victory. Drinking water in which this Surah has been dissolved is good for those with heart problems.

Surah al-Mursalaat (The Emissaries)
This is a ‘makki’ Surah and it has 50 ayaat. The Holy Prophet (S) has said that the one who recites this Surah will not be counted from the Mushrikeen (polytheists). He will always be victorious over his enemy.
It is narrated from Imam Ja’far as-Sadiq (a.s.) that drinking this Surah after it is written, and then dissolved in water that is mixed with the water from an onion, acts as a cure from aches and pains. Keeping this Surah, written on deerskin, as a talisman, enables one to reduce the amount of time he sleeps and he will be able to stay awake for a longer time.

Surah an-Naba (The Great Event)
There are 40 verses in this ‘makki’ Surah. Imam Ja’far as-Sadiq (a.s.) has said that whoever recites this Surah everyday will be fortunate enough to visit Masjidul Haraam in the same year. The Holy Prophet (S) said that memorization of this Surah carries great reward.

If this Surah is recited with the intention of staying awake, then the reciter will not fall asleep and if it is recited before travelling then the journey will become easy. Drinking water in which this Surah has been dissolved cures stomach problems.

Surah an-Nazi’aat (Those who Pull Out)
This Surah was revealed in Makkah and it has 42 ayaat. The Holy Prophet (S) has said that the reward for reciting this Surah is ten times the number of entities in the Heavens.

 

Surah ‘Abasa (He Frowned)
This Surah has 42 verses and it was revealed in Makkah. It is narrated from the Holy Prophet (S) that the person who recites this Surah will come out of his grave laughing on the Day of Resurrection.

Writing this Surah as a talisman on deerskin and keeping it in one’s possession makes one successful in all his endeavours. If it is recited during a journey, then the traveller will return home safely. Whoever recites this Surah with Surah at-Takweer will be under the shade of the Holy Prophet (S) in Jannah.

Surah at-Takwir (The Covering Up)
This ‘makki’ Surah has 29 ayaat. The Holy Prophet (S) said that the person who recites this Surah will be happy on the day when the book of deeds of people will be opened. Whoever wishes that Allah (S.w.T.) should show him His Mercy on the Day of Judgement should recite this Surah.

Recitation of this Surah is especially good for the eyes. It improves vision and removes any ailments of the eyes.

Surah al-Infitaar (The Cleaving Asunder)
There are 19 ayaat in this Surah and it was revealed in Makkah. The Holy Prophet (S) said that if a person recites this Surah frequently in his prayers then on the Day of Judgement there will be no curtain between Allah (S.w.T.) and himself and when his book of deeds will be opened, Allah (S.w.T.) will protect him from humiliation.

If a prisoner writes this Surah and keeps it with him, he will be released sooner and he will be saved from any dangers. It is narrated from Imam Ja’far as-Sadiq that even if the sins of the one who recites this Surah are equal to the drops of rain, he will still be forgiven. This Surah is also good for the eyes and one should blow gently into the eyes after reciting this Surah.

Surah al-Mutaffin (The Defrauders)
This Surah was revealed in Makkah and it has 36 verses. Imam Ja’far as-Sadiq (a.s.) has said that if a person recites this Surah in his faraa’idh prayers, he will be safe from Jahannam. He will not even see it, hear it or even come close to it. His accounts for deeds will not be taken.
It is narrated from the Holy Prophet (S) that if this Surah is recited on a treasure, it will remain safe. In fact, reciting it on anything keeps it safe, even from the vermin of the Earth.

 

Surah al-Inshiqaq (The Bursting Asunder)
This Surah has 25 ayaat and it was revealed in Makkah. The Holy Prophet (S) has said that the one who recites this Surah will not get his book of deeds from his back on the Day of Reckoning.

If written and worn by a pregnant woman, the delivery of the baby becomes easy. However, it is important that after delivery, this Surah should be kept away from her. If this Surah is tied on any animal (eg. camels or horses) then it keeps them safe.

Surah al-Buruj (The Mansion of Stars)
This ‘makki’ Surah has 22 ayaat. It is narrated from the Holy Prophet (S) that the one who recites this Surah will be near the Prophets and Messengers on the Day of Judgement. The reward for reciting this Surah is ten times the number of people who gather on the plains of Arafah.

Reciting this Surah saves one from dangers and if recited before sleeping, one is kept under the protection of Allah (S.w.T.) for the whole night. When trying to wean a baby (stop it from breastfeeding and start eating solid foods), this Surah should be written and tied as a talisman around the baby’s neck.

Surah at-Taariq (The Night-Comer)
This Surah has 17 ayaat and it is a ‘makki’ Surah. The Holy Prophet (S) has said that the reward for reciting this Surah is equivalent to ten times the number of heavenly bodies in space.

Imam Ja’far as-Sadiq (a.s.) has narrated that if Surah at-Taariq is recited in compulsory prayers, then the reciter is honoured by Allah (S.w.T.) and will get the opportunity of being with the Prophets (a.s.). Reciting this Surah over anything keeps it safe. If recited before taking medicine, then the medicine will be a sure cure. The water in which this Surah has been dissolved should be poured gently on a wound and it will heal with the Grace of Allah (S.w.T.).

Surah al-A’ala (The Most High)
There are 19 verses in this Surah and it was revealed in Makkah. It is narrated that the reciter of this Surah will get the reward equal to ten times the number of letters in the divine books that were revealed to the Holy Prophet (S), Prophet Ibrahim (a.s.) and Prophet Musa (a.s.). It is also said that in the hereafter, he will be told to enter Jannah through whichever door he pleases.

Imam Ali (a.s.) used to recite this Surah often in his compulsory prayers. Surah al-A’ala is also good for relieving ear pains and other ailments.

Surah al-Ghashiyah (The Overwhelming Calamity)
This is a ‘makki’ Surah and it has 26 ayaat. It is narrated from the Holy Prophet (S) that the one who recites this Surah will not face difficulty in the accounting of deeds on the Day of Judgement and Allah (S.w.T.) will show Mercy to him and save him from Jahannam.

Reciting this Surah near a baby removes fright from him and stops his crying. Imam Ali (a.s.) has said that if this Surah is recited over a part of the body which is paining, the pain will go away and if recited over food items, it removes any bad effects of that food.

Surah al-Fajr (The Daybreak)
This Surah was revealed in Makkah and it has 30 ayaat. Imam Ja’far as-Sadiq (a.s.) urged believers to recite this Surah in their prayers as it is the Surah of Imam Husayn (a.s.) and the one who recites it often will be in the company of Imam Husayn (a.s.) on the Day of Judgement.

It is narrated from the Holy Prophet (S) that the one who recites this Surah, Allah (S.w.T.) will forgive his sins amounting to ten times the number of people who recite this Surah. On the Day of Reckoning he will have a shining light. If this Surah is written as a talisman and then tied to one’s back, after which he goes into his wife, then Allah (S.w.T.) will give him a child who will be a means of pride and blessings for him.

Surah al-Balad (The City)
This Surah has 10 verses and it was revealed in Makkah. the Holy Prophet (S) has said that whoever recites this Surah will be safe from the Wrath of Allah (S.w.T.) on the Day of Reckoning. Those who recite this Surah in their faraa’idh prayers, will be counted among the pious and will given a highly status in the company of the Prophets and martyrs.

Writing this Surah as a talisman and tying it around the neck of a child keeps him safe from illness. Water in which this Surah has been dissolved, if put in the nostrils, acts as a cure for nose ailments.

Surah as-Shams (The Sun)
This is a ‘makki’ Surah and has 15 ayaat. It is narrated from the Holy Prophet (S) that the reward for reciting this Surah is compared to the things upon which the sun and the moon shine.

 

Imam Ja’far as-Sadiq (a.s.) has said that the person who recites Surah as-Shams, al-Layl, ad-Dhuha and al-Inshirah will, on the Day of Judgement, find all creatures of the earth testifying on his behalf and Allah will accept their testimony and give him a place in Jannah. Recitation of this Surah also leads to an increase in sustenance, courage and popularity amongst the people.

Surah al-Layl (The night)
There are 21 ayaat in this Surah and it was revealed in Makkah. The holy Prophet (S) has said that the reward of reciting this Surah is so much that the one who recites it will be pleased when he sees it in his Book of Deeds. His inspiration of good deeds (Tawfiq) will also increase.

If recited 15 times before sleeping, one will dream about what pleases him most. Reciting it in the I’sha prayers, carries the reward of completing a quarter of the holy Qur’an and is guaranteed that the prayers are accepted.

Surah adh-Dhuha ( The Brightness)
This Surah was revealed in Makkah and has 11 verses. It is narrated from the holy Prophet (S) that Allah (S.w.T.) is pleased with person who recites this Surah.

If recited together with name of a person who has gone missing, he will return home safe and sound. If something is forgotten somewhere by mistake, the recitation of this Surah keeps its safe until you get it back.

Surah al-Inshirah (The Expansion)
This Surah has 8 ayaat and it is ‘makki’. The Holy Prophet (S) said that Allah (S.w.T.) grants good fortune and Yaqeen (certitude) in religion, to the person who recites this Surah.

Recitation of this Surah is also good for relieving chest pains. Drinking water in which this Surah has been dissolved is a cure for problems while urination and heart ailments.

Surah at-Teen (the Fig)
This Surah was revealed in Makkah and has 8 verses. Imam Ja’far as-Sadiq (a.s.) has said the reward for reciting this Surah in prayers is a great palace in Jannah

 

It is narrated from the Holy Prophet (S) that the reward given to the person who recites this Surah cannot be counted. If recited on food, it’s evil effects are removed. The one who recites this Surah is compared to the person who has visited the Holy Prophet (S) and had his needs fulfilled by him.

Surah al-Alaq (The Clot)
There are 19 ayaat in this Surah and it was revealed in Makkah.Imam Ja’far as-Sadiq (a.s.) said that whoever recites this Surah in the daytime or at night, and then passes away, he will be counted amongst the martyrs who died while fighting on the side of the Holy Prophet (S)

It is highly recommended to recite this Surah while travelling and it acts as a safety from accidents. If recited on a treasure, it remains safe.

Surah al-Qadr (The Majesty)
This is a ‘makki’ Surah with 5 ayaat. Imam Mohammad al-Baqir (a.s.) has said that whoever recites this Surah with a loud voice, it is as if he has lifted his sword to fight in the way of Allah (S.w.T.) and whoever recites it slowly in his mind, it is as if he has been sacrificed in the way of Allah and has died a martyr.

If a person recites this Surah ten times, one thousand sins of his are forgiven. If recited in compulsory prayers, all previous sins are forgiven. It is narrated from the Holy Prophet (S) that reciting this Surah once carries the reward of fasting for the whole month of Ramadhan. Constant recitation of this Surah, increases sustenance.

If Surah Qadr is recited 11 times before sleeping, the reciter remains safe the whole night. Recitation in front of an enemy keeps one safe from his evil designs. For the paying back of loans, one should seek forgiveness and should recite Surah Qadr as many times as possible.

 

Imam Ja’far as-Sadiq (a.s.) said that for pious children, one should keep his right hand on his wife and recite this Surah 7 times before going into her. If recited seven times on the grave of a believer, his sins will be forgiven.

Surah al-Bayyinah (The Clear Evidence)
This Surah has 8 ayaat and it is a ‘madani’ Surah. The Holy Prophet (S) said that if people knew the benefits of reciting this Surah, they would leave their work in order to learn it.

If a person recites this Surah at night, then Allah (S.w.T.) sends angels to protect the reciter and his faith is also secure. The angels seek forgiveness for him. The reward for reciting this Surah is equal to all those things on this Earth upon which the sun shines.

Writing and drinking water of this Surah is beneficial for cure of ailments. Surah al-Bayyinah is also good for pregnant women and helps to ensure their safety and the safety of their babies. Reciting this Surah before eating food removes any ill effects of the foods.

Surah al-Zilzaal (The Earthquake)
This Surah was revealed in Madinah and it has 8 ayaat. It is narrated from Imam Ja’far as-Sadiq (a.s.) that whoever recites this Surah in his nawafil (recommended) prayers will not die as a result of an earthquake and will be saved from all the natural calamities.

The experience of death is made easy for the one who recites this Surah and he sees the light of Jannah as he is about to die. Then, seventy thousand angels accompany his soul to the heavens. Keeping this Surah in one’s possession is a safety from tyrant rulers.

Surah al-‘Aadiyaat (The Assaulters)
There are 11 verses in this Surah and it was revealed in Makkah. In a tradition from the Holy Prophet (S) it is said that the reward for reciting this Surah is equivalent to ten times the number who are present in ‘Arafah and Muzdalifa at the time of Hajj.

Imam Ja’far as-Sadiq (a.s.) has said that those people who recite Surah al-‘Aadiyaat everyday will be counted from the companions of Ameerul Mu’mineen (a.s.) and it has also been narrated that reciting this Surah daily carries the reward of reciting the entire Qur’an. If a person has many creditors, recitation of this Surah will help clear his debts.

If recited by a person in fear, this Surah brings him to safety; if recited by a hungry person, it helps in his finding sustenance; if recited by a thirsty person, his thirst will be quenched.

Surah al-Qari’ah (The Terrible Calamity)
This is a ‘makki’ Surah which has 11 ayaat. Imam Muhammad al-Baqir (a.s.) has said that the person who frequently recites this Surah will be saved from the heat of hellfire.

If a businessman or a person in financial difficulties keeps this Surah in his possession, the doors of sustenance will be opened to him. Recitation of this Surah in prayers also increases in one’s sustenance. Water in which this Surah has been dissolved is useful in keeping away unwanted pests (eg. Insects and rodents).

Surah at-Takathur (The Multiplication of Wealth)
This Surah has 8 ayaat and it was revealed in Makkah. The Holy Prophet (S) said that whoever recites this Surah before going to sleep at night will be saved from the torments of the grave. If this Surah is recited in faraa’idh prayers, the reciter will get the reward of a hundred martyrs. If recited in the nawafil prayers, he will get the reward of fifty martyrs.
It is especially recommended to recite Surah at-Takathur in the ‘Asr prayers and the person who does this remains under the protection of Allah until the day ends. Recitation of this Surah is a cure from headaches. Another way of reciting salaat al-Wahshat (apart from the commonly known way) is to recite Ayahul Kursi once and Surah al-Ikhlas twice after the al-Hamd of the first rak’aat and then recite Surah at-Takaathur ten times after the al-Hamd of the second rak’aat.

Surah al-‘Asr (The Time)
There are 3 ayaat in this ‘makki’ Surah. Imam Ja’far as-Sadiq (a.s.) has said that the person who recites this Surah in his recommended prayers will have a shining face on the Day of Judgement.

The one who recites this Surah will be patient in adversity and will be counted from among the people of truth. If this Surah is written after ‘Isha prayers and kept, it will be a safety from the tyrant ruler in whose presence one is brought.

Surah al-Humazah (The Slanderer)
This Surah was revealed in Makkah and it has 9 ayaat. The Holy Prophet (S) said that the reward for reciting this Surah can be compared to ten times the number of disbelievers who were present in Makkah.
Reciting Surah al-Humazah in compulsory prayers keeps a person safe from poverty. Sustenance comes towards him. His death will not be of a sudden and terrifying nature. This Surah is also a cure for pain in the eyes and should be recited before blowing gently into the eyes for relief from pain. Keeping this Surah in a talisman around one’s neck acts as a protection from the ‘evil eye’.

 

Surah al-Feel (The Elephant)
This is a ‘makki’ Surah with 5 verses. It is narrated from Imam Ja’far as-Sadiq that whoever recites this Surah in his faraa’idh prayers, the mountains will bear witness on the Day of Judgement that he prayed and he will be taken to Jannah on the command of Allah (S.w.T.).

The person who recites this Surah is kept safe from his enemies and has his difficulties and problems solved quickly. Recitation of this Surah is also helpful in remaining safe from evil tyrant rulers.

Surah al-Quraysh
This Surah has 4 ayaat and it was revealed in Makkah. The Holy Prophet (S) said that the one who recites this Surah will get the reward of ten times the number of people performing Tawaaf and I’tekaaf.

The recitation of Surah al-Feel and al-Quraysh in the compulsory prayers carries great reward. If this Surah is recited on food, its ill effects are removed. Those with heart conditions should recite this Surah and then gently blow into some drinking water and drink it. If a poor person recites this Surah before sunrise, Allah (S.w.T.) will make it easy for him to get his sustenance.

Surah al-Maa’un (The Daily Necessities)
This Surah was revealed in Makkah and it has 7 verses. It is narrated from Imam Muhammad al-Baqir (a.s.) that if a person recites this Surah in any of his prayers, then they will be accepted.

The sins of those who recite this Surah are forgiven. If recited a hundred times after the Fajr prayers, one remains safe until the next day’s Fajr time. Imam Ja’far as-Sadiq (a.s.) said that if a person recites Surah al-Maa’un fourty-one times every day, he and his family will remain free from being dependant on others for their sustenance. (It is recommended that salawaat should also be recited after the first and last ten times)

Surah al-Kawthar (The Heavenly Spring)
There are 3 ayaat in this ‘makki’ Surah. It is narrated from Imam Ja’far as-Sadiq (a.s.) that the person who recites this Surah in any of his prayers, will drink from the fountain of Kawthar. The reward for reciting this Surah is compared to ten times the number of cattle slaughtered on Eid-ul-Adh’ha every year until the Day of Resurrection.

 

Surah al-Kaafirun (The Disbelievers)
This Surah is ‘makki’ and has 6 verses. The Holy Prophet (S) said that reciting this Surah carries the reward of reciting a quarter of the Holy Qur’an. The recitation of this Surah drives away Shaitan and keeps one safe from Shirk.

It is also among the five Surahs that have been recommended to be recited during a journey, the others being Surah an-Nasr, at-Tawhid, al-Falaq and an-Naas. Reciting Surah al-Kafirun and at-Tawhid in compulsory prayers is a means for forgiveness of sins for the reciter, his parents and his children. If a person dies after reciting this Surah, it is as if he has died a martyr. Recitation of this Surah before sleeping keeps one safe the whole night.

Surah an-Nasr (The Assistance)
This Surah was revealed in Madinah and it has 3 ayaat. It is narrated that whoever recites this Surah in compulsory prayers will always be victorious over his enemies. On the Day of Judgement he will be given a book in which it will be written that he is free from hellfire.

Recitation of this Surah in the prayers ensures that the prayers are accepted. The one who recites this Surah frequently is held in the same status as those who were with the Holy Prophet (S) when Makkah was conquered.

Surah al-Lahab (The Flame)
There are 5 verses in this Surah and it is ‘makki’. Imam Ja’far as-Sadiq (a.s.) advised that whenever a person recites this Surah, he should curse Abu Lahab because of his he mistreated the Holy Prophet (S) and showed disrespect to him.

It is narrated that recitation of this Surah is good for relieving back pains and reciting it before sleeping keeps one safe in the night.

Surah at-Tawhid (The Unity)
This Surah was revealed in Makkah and it has 4 verses. It is also known as Surah al-Ikhlaas. It is narrated from the Holy Prophet (S) that whoever recites this Surah once will get the reward equal to ten times the number of people who have believed in the Islamic teachings.

This Surah has many other rewards and its recitation is compared to reciting a third of the Holy Qur’an. Reciting it once is a means of blessings for the reciter, if recited twice then the blessings are also showered upon the children of the reciter. Reciting it thrice brings blessings on the entire family of the reciter. If Surah al-Ikhlas is recited 11 times, the reciter will have palaces built for him in Jannah.

When a person recites this Surah 100 times, all his sins for the past 25 years are forgiven (except the sins of killing an innocent person or usurping the property of people). The one who recites it 1000 times will not die unless he sees his place in Jannah.

The Holy Prophet (S) once advised a poor person to always say ‘salaam’ when entering his house, even if there was nobody there, and then recite Surah at-Tawhid. After a little while, the man became abundantly wealthy.
It is narrated that if a person does not recite this Surah in any of his five daily prayers, it is as if he has not prayed. In fact, if a person does not recite this Surah in any of his prayers for seven consecutive days, and he dies, it will be as if he died while following the religion of Abu Lahab.

It is makruh to recite this Surah in one breath. This Surah has numerous other benefits and is a cure for many ailments. It should be recited when travelling or when facing a tyrant ruler.

Surah al-Falaq (The Dawn)
This is a ‘madani’ Surah and it has 5 ayaat. It is narrated from the Holy Prophet (S) that whoever recites this Surah in the month of Ramadhan in any of his prayers, it is as if he has fasted in Makkah and he will get the reward for performing Hajj and ‘Umra.

Imam Muhammad al-Baqir (a.s.) said that in the prayer of Shafa’a (in Salaatul-layl) one should recite Surah al-Falaq in the first rak’aat and an-Naas in the second.

Surah an-Naas (The Man)
This Surah was revealed in Madinah and it has 6 ayaat. Surah an-Naas and al-Falaq are together called Ma’udhatayn. Imam Ja’far as-Sadiq (a.s.) has said that whoever recites this Surah in his house every night, will be kept safe from Jinnaat and the evil designs of Shaitan.

If this Surah is put around the neck of a child as a talisman, the child will be protected from Jinnat. Reciting the Ma’udhatayn before sleeping is a means of safety and if recited on any part of the body that is paining, the pain will be relieved.

Dua from Imam Al-Husayn (AS) Sahifae Fatema(AS)

On the 10th day of Muharram, known as the day of ‘Aashura, in the year 61 A.H. when Imam Abu ‘Abdillahil Hussein (as) came into the tent to bid farewell to his family members, he held the hand of his sick son, Ali ibn al-Hussein (as) and pressed it against his chest. He (as) then said, “O son! I am teaching you a dua’ which you should remember. Angel Jibrael taught it to my grandfather the messenger of Allah who passed it to my mother Fatima.

Whenever you have a special need or are faced with any calamity or crises, or are inflicted with any grief or hardship, then recite the following supplication”:

Transliteration:

BIHAQQI YASEEN WAL QUR-AANIL ‘HAKEEM WA BIHAQQI TAA-HAA WAL QUR-AANIL ‘ADHEEM YAA MAN YAQDIRU ‘ALAA ‘HAWAA-IJIS-SAA-ILEEN YAA MAN YA’LAMU MAA FID-DHAMEER YAA MUNAFFISAN ‘ANIL MAKROOBEEN YAA MUFARRIJAN ‘ANIL MAGHMOOMEEN YAA RAA-‘HIMA SHAYKHIL KABEER YAA RAAZIQAT TIFLIS-SAGHEER YAA MAN LAA YAHTAAJU ILAT-TAFSEER SALLI ‘ALAA MUHAMMADIN WA AALI MUHAMMADIN WAF-‘AL BEE …….(mention your wishes)

Translation:

By the truth of Yaseen (a title of the Holy Prophet) and the Quran full of wisdom And for the sake of Taa-haa (another title of the Holy Prophet) and the great Quran O He Who is able to fulfil the desires of those ask. O He Who knows what is in the heart. O He Who banishes sorrow from the sorrowful. O He Who dispels grief from those who grieve. O He Who is merciful to old men. O He Who provides for infants. O He Who needs not to be explained. Send blessings upon Muhammad and his progeny and fulfil for me…(mention your wishes)

Mafateeh al-Jinaan, page no. 380

Ask your Hajaats after reading this Dua’. Insha’Allah your Duas’ will be accepted May Allah (SWT) fulfill all your legitimate wishes with the Wasila of this Dua.

Forty Hadith by–Imam Ruhullah al-Musawi al-Khumayni–Part 3

The Third Hadith on `Ujb

Muhammad ibn Ya’qub (al-Kulayni) from ‘Ali ibn Ibrahim, from his father, from ‘Ali ibn Asbat, from Ahmad ibn ‘Umar al-Hallal, from ‘Ali ibn Suwayd from Abu al-Hasan (Al-Imam al-Rida [A]): Says ‘Ali ibn Suwayd that he asked Abu al-Hasan (A) about the‘Ujb (self-conceit, vanity) that vitiates the quality of human deeds. Said the Imam (A), "There are several levels of ‘ujb, one of them is when one’s bad qualities appear to him as good; he reckons them as good ones and congratulates himself imagining that he is performing virtues. Another level of ‘ujb is represented by a person who believes in God and thinks that he has done a favour to God; whereas God Almighty has conferred a favour on him (by endowing him with faith). (Usul al-Kafi, vol. II, p. 313)

What is `Ujb?

In the opinion of the `ulama’-may God be pleased with them-`ujb is magnification of one’s virtues and good deeds, their overestimation, and satisfaction with them accompanied with a feeling of superiority on their account, while one exonerates and exculpates himself from all failings and faults. But to feel pleasure and delight on performing virtuous deeds accompanied with a sense of humility and modesty before God and gratitude to God for His favours, and to ask Him to increase them, is not ‘ujb, but is a praiseworthy (mamduh) trait. The great compiler of hadith, al-’Allamah al-Majlisi–may his grave be filled with fragrance-quotes the great scholar and thinker al-Shaykh Baha’ al-Din al-’Amili (R) as having said,

There is no doubt that when anyone performs good deeds, like fasting, night vigils, etc., he feels some kind of joy and pleasure within him. This pleasure and joy, if it is on account of the feeling that God Almighty has conferred on him favour and grace, which caused him to perform such acts of piety, while he is afraid of their loss and is anxious about their disappearance, and asks God Almighty for their continuity and abundance-this kind of exultation and gladness is not ‘ujb. But if the exultation and pride is felt on account of the belief that he is the doer of such deeds and that it is he who possesses all such good qualities, and if he glorifies his own deeds with confidence in his goodness, considering himself to be free from all faults and vices, it reaches such a point that one believes that he is conferring some favour upon God in performing these deeds. This feeling of exultation and pride is ‘ujb.

In my opinion, this definition of ‘ujb is correct, but the deeds and actions referred to should be considered to include the external as well as the internal acts, and at the same time to apply both to good and bad actions. Because, while affecting the bodily or external actions ‘ujb also affects one’s inner (mental and spiritual) actions also and corrupts them. In the same way as a virtuous person may become conceited and vain about his good deeds, so also the doer of wicked deeds may think highly of his qualities, and feel proud of himself on their account. The tradition explicitly mentions both of them, as they are frequently ignored by a majority of men. We shall discuss them in the course of our discourse.

This should also be remembered that the delight which is considered to be different from ‘ujb and is reckoned among praiseworthy qualities, is according to its specific nature, as will be explained in the subsequent discussion.

‘Ujb

has various degrees, as is also indicated by the hadith; the following are some of them:

First Degree: ‘Ujb

with regard to faith and belief in true doctrines; its opposite is the‘ujb in kufr (infidelity), shirk (polytheism), and fallacious creeds.

Second Degree:

The ‘ujb in good traits and qualities, as opposed to the ‘ujb in moral vices and ugly qualities.

Third Degree:

The ‘ujb in pious deeds and good actions, as opposed to the ‘ujb in abominable deeds and repulsive acts.

There are certain other degrees also, but they are not so significant as to be put in a separate class; we shall, by the help of the Almighty, discuss these three degrees of `ujb, their causes, the ways of their remedy and cure.

The `Ujb of the Faithful:

Among the above-mentioned states of `ujb, some of them can be clearly detected if one tries to discover them and pays a little attention and is vigilant; but some others, being very subtle and concealed, cannot be detected unless one is carefully critical of oneself and minutely analyzes one’s deeds and actions. Certain stages are more dangerous and fatal than the other stages.

The first and foremost stage which is the extreme and most fatal kind of `ujb is a state in which the person believes to have conferred a favour on his Supreme Benefactor, the King of kings, by having faith in Him, or by performing the duties enjoined by Him. He imagines that through his belief he has caused the boundaries of the kingdom of Heaven to expand, or he has contributed to the splendour and magnificence of the Religion of Truth by having faith in Him. He thinks that by propagating and disseminating His message, preaching His Shari’ah, His laws or His doctrine, or by enjoining good behaviour and forbidding evil conduct or by implementing the hudud prescribed by Him, or by his sermons from the pulpit or his prayers in the niche, he is imparting a certain splendour and glory to His religion. Or he also may think that by joining the congregation of Muslims, or by holding the mourning ceremonies to commemorate the tragedy of al-Imam al-Husayn’s martyrdom, he is glorifying the religion and hence doing a favour to God, to the Martyred Imam (A), and to the Prophet (S). Though he would not reveal it openly, but in his heart of hearts he may think in this manner. In the same way, while serving the creatures of God in matters prescribed or recommended by the religion-like giving of obligatory and recommended alms, helping and protecting the weak and the destitute-he thinks that he is putting them under obligation. Sometimes this feeling of doing a favour to them is so concealed that it is not known to the person himself (the subject of doing of favour to God by men and doing of favour to men by God has been discussed in detail in the second hadith).

At the second level is the state in which an individual is exultant in his heart taking a coquettish air before God. This attitude is different from the one of conferring a favour on God, though many people see no difference between these two states. In this state the individual considers himself as a favourite of God, and includes himself in the clan of the saintly and among those nearest to God. If he hears the names of saintly persons, of those near to God or those captivated by Divine love, he associates himself with them in his heart, although, overtly he makes a simulation of humility and tries to project an opposite image of himself.

In order to make credible his assumed role, he may act against his real belief in such a way which appears to negate it, but in fact posits it by its very negation. If any misfortune comes to him, he blows trumpet ( ) of (lit. ‘misfortune in exchange for friendship’, which implies that the saintly are beset in hardships). Those people who claim being guides of others, `urafa’, mystics, and ascetics are susceptible to its dangers more than other people.

In the next state, the individual considers himself worthy of being rewarded by God Almighty in return for his faith, good behaviour, and good deeds, and considers it obligatory on God to befriend him in this world and grant him higher stations in the Hereafter. He counts himself among the true believers and considers himself to be a pure, innocent, and pious being. Whenever a pious person is praised in his absence, he believes that even if God where to adjudge him with justice, he also would deserve to be rewarded. And sometimes, with utter shamelessness and brazenness, he dares to speak in such terms emphatically. If a misfortune befalls him, or he faces any adversities, he complains about the ways of God in his heart and questions the justness of His actions that causes sufferings for the pious, the sincere, and the truthful, and showers His kindness and generosity upon the hypocrites (munafiq’un). He nurses the sentiments of resentment against God inside his heart, while apparently expressing the sense of gratification and satisfaction. He shifts the responsibility of his misfortunes to the Supreme Benefactor, and pretends to be happy and contented with His will and judgement outwardly. And when he hears that God smites the believers in this world, he consoles his heart without knowing the fact that the munafiq’un are also smitten, and that every individual who is smitten is not a believer.

In the other stage of ‘ujb the individual considers himself as superior to others, and regards himself as better than other human beings. He considers himself to be more pious than others and considers his own faith to be sounder than that of other believers and immaculate. He considers himself to be more perfect and unfailing than others in the observance of the wajibat (compulsory duties) and the `muhrramat (prohibited things). He thinks himself to be more regular than others in the observance of mustahabbat (recommended religious precepts) and more regular in joining the Friday prayer congregation and other ceremonies and rites. He considers himself to be superior to others and treats others as imperfect and insignificant beings. He views them disdainfully in his heart, or treats them with contempt. He excludes every individual from Divine grace and mercy, and considers them a right belonging to himself or to some people like him. The person who has reached this stage comes to a point when he denies whatever virtue he perceives in others and is disposed to regard its presence in others as disputable. Somehow he suspects the sincerity of their virtues in his heart and considers his own deeds as free from any kind of fault. He underrates others’ good deeds, but if he himself performs those deeds he magnifies them. He is sensitive to others’ errors, but overlooks his own faults.

These are some of the signs and symptoms of `ujb though one may be unaware of their presence in oneself. There are certain other stages of `ujb also which I did not mention, and there might be some others of which I am, unavoidably, unaware.

The `Ujb of the Faithless:

The bad deeds of unbelievers, hypocrites, polytheists, atheists, villains, sinners, and transgressors occasionally reach such a point when they become proud of their evil deeds and think highly of themselves. They, on account of their vicious beliefs and deeds, consider themselves to be men of liberal thinking and open minds, free from all fetters and bonds and free from superstitions. They consider themselves as men of courage and valour, link the faith and belief in God with superstition, and consider the observance of religious precepts as a kind of narrow mindedness. They consider good character and moral behaviour as signs of weakness of the personality. They look down on the performance of good deeds and observance of religious duties and rites as the signs of a weak mind and evidence of the lack of common sense. They regard themselves as free-men, who, for not believing in nonsensical superstitions and indifference to religious rules, are worthy of praise. Wicked and vicious qualities having sunk down their roots within the deep layers of their hearts, and their eyes and ears having become accustomed to those acts, and they having gained great charm and grace in their eyes, they consider them as accomplishments. As pointed out in the hadith, at one stage bad deeds appear to be good to the evil person and he perceives them as virtues. This is all allusion to the verse of the Quran which says:

And what of him, the evil of whose deeds has been decked out fair to him, so that he thinks then good?…

(35:8)

The words (`and he considers that he is doing something good’) refer to the following verse:

Say: Shall We inform you who will be the greatest losers in their works? Those whose striving goes astray in the life of the world, while they think that they are doing something good. Those are they who disbelieve in the signs of their Lord and in the encounter with Him. Therefore their works have failed, and on the Day of Resurrection We shall not assign to them any weight.

(18:103-105)

Such people, who are ignorant and negligent but consider themselves to be learned and aware, are the most wretched of human beings, or rather the most wretched of creatures. Spiritual doctors are incapable of curing them. No admonition or advice can have any influence on them, but can even produce opposite results. They do not listen to any argument. They do not pay any heed to the guidance of the prophets (A), the arguments of the philosophers, and the teachings of the great sages. We should seek refuge in God from the mischief of the self, whose wiles draw men from sinfulness into infidelity and from infidelity into `ujb. The self and the Devil make people accustomed to a sin by diminishing the gravity of that sin. When that vice sends out its roots into the heart, it appears to be a very ordinary and trivial thing to the person, who commits another sin bigger than the one with which he has become familiar. After committing this second sin repeatedly, it also casts away its gravity in his view and appears to be an ordinary thing, and he does not hesitate to commit a still bigger sin. In this way, step by step, all major sins become diminutive in his eyes, and the Divine laws of the Shari’ah, belittled by him, recede into insignificance. His evil deeds culminate in infidelity, apostasy, and `ujb. We shall take up this subject later on.

Snares and Wiles of the Devil:

In the same way as the victims of `ujb (who think highly of themselves), by advancing step by step in transgression and sinfulness, ultimately reach the stage of apostasy, in the same way those affected by `ujb in their devotional activities and worship also advance day by day from the lower stages of `ujb to its higher levels. The snares and designs of Satan and the self are not haphazard, but according to a calculated plan. It is not possible that the Devil would induce a God-fearing person of a clean character to commit a sin like murder or fornication, nor would he provoke a person possessing an honest nature and a pure soul to commit theft or a highway robbery. It is not the case that from the very first day he will ask you to consider your good deeds as a favour done to God or to include yourself in the category of the Divine saints, His favourite servants, and those nearest to Him. In the beginning he starts at the bottom and in a low key. He steals into your heart and persuades you to be extremely careful and dedicated regarding the recommended duties (mustahabbat), prayers, and acts of piety. While you do this, he will turn your attention towards the sins of a certain sinner and will make you compare his deeds with your own. Then he will whisper into your ears that you have enough grounds, both on a rational as well as a religious basis, to consider yourself superior to that person. Indeed your deeds will be the source of your redemption and that by the grace of God you are pious and pure and free from all vices. He achieves two things through these kind of insinuations: first, it inculcates a feeling of general distrusts regarding the creatures of God; second, it makes the person imbued with a feeling of self-satisfied conceit. Both of these qualities are destructive and the sources of various vices and evils.

At this juncture, you should tell your self and the Devil that it is possible that this person who is guilty of committing that sin may possess other good qualities unknown to you or might have performed certain good deeds for which God may bless him with His grace and mercy, and the light of his good deeds and good qualities may guide him and ultimately lead him to deliverance. Perhaps God Almighty has afflicted him with this sin, so as to protect him from `ujb, which is worse than sin. It is said in a hadith of al-Kafi:

Al-Imam Ja’far al-Sadiq (A) said:"Verily God Almighty knows that sin is better for a mu’min (a true believer) than `ujb. If it was not thus, He would not have afflicted any mu’min with sin." (Al-Kafi, vol. II, p. 313)

May be on account of the same mistrust in others, my acts will lead me to a miserable life in the Hereafter. Our great master, the accomplished `arif, Shahabadi- r’uhi fidah- used to say, `Do not look down on even a kafir (non-believer) in your heart. It is possible that the divine light of his inner nature may lead him to faith and your rebuke and disdain may lead you towards a wretched life in the Hereafter. Of course to practice al amr bi al-ma’r-uf wa al-nahy `an al-munhar (enjoining right conduct and forbidding bad behaviour) is something different from the inner feeling of contempt.’ He would even say, `Never curse the unbelievers regarding whom it is not known that they will leave the world in the state of unbelief. If they leave the world as rightly-guided servants of God, their spiritual rectitude may prove to be an obstruction in the way of your own spiritual advancement.’ In any case, beware that the Devil and the carnal self make man enter the preliminary stages of `ujb; and from this place, step by step, they slowly take him to higher stages of`ujb, and in this way, in degrees, they lead man to the wretched state in which he thinks that he is conferring a favour on God by having faith in Him and performing virtuous deeds. This is the final stage of `ujb.

The Evil Effects of ‘Ujb:

Know that `ujb in itself is a destructive and dangerous vice which spoils the faith and the deeds. In answer to the question by the narrator of the tradition about `ujb which corrupts human deeds, the Imam (A) mentions the `ujb in faith as one of its forms. We have read in the previous tradition that `ujb is considered by God Almighty to be something worse than sin, so much so that He makes a believer commit sin so that he may be saved from ‘ujb. The Holy Prophet (S) has reckoned `ujb as one of the greatest of spiritual dangers. In al-’Amali of Al-Shaykh al-Saduq, Imam ‘Ali (A) has been reported to have said:

The one into whose heart ‘ujb permeates is destined to be destroyed.

After death and in the purgatory (barzakh), the possessor of this evil experiences a dreadful loneliness which is incomparable and unimaginable; in an advice given by the Prophet (S) before his death to Imam ‘Ali (A). he says:

No loneliness can be compared in dreadfulness to the one which is the result of ‘ujb.

Moses (A) asked Satan to tell him about the sin by means of which he infiltrates into the hearts of the progeny of Adam (A) and conquers them. Satan replied, it is the time when they feel `ujb about themselves, overestimate their good deeds and the gravity of their sins becomes diminutive in their eyes.

God Almighty commanded David (A) to convey `glad tiding to the sinners and to terrify the pious.’ David (A) asked God as to why he should convey glad tiding to sinners and frighten the pious. Replied God Almighty, `Give glad tidings to the sinners that verily I accept their repentance and forgive their sins, and frighten and warn the pious that they should refrain from `ujb. Verily there is not a single man who does not stand condemned if I bring him to account.’

I seek refuge in God from the rigours of His reckoning, which if applied would completely ruin the sincere servants of God and even those belonging to a higher station.

In his al-Khisal, al-Shaykh al-Saduq reports from al-Imam al-Sadiq (A) that he said, "The Devil says, `If I subdue the son of Adam in three things I do not care for whatever he may do, as his good deeds will not be accepted: (1) when he overestimates his good deeds, (2) is forgetful about his sins, and (3) when ‘ujb permeates him.’ "

Apart from the vices which belong to this vicious tree of `ujb, about which you have read, there are a number of major sins and evil traits that are its products. When its roots permeate the human heart, they lead men to apostasy and shirk, and things even worse than these. One of those vices is the vice of belittling of one’s sins. A person afflicted with `ujb never cares to rectify himself; rather, he considers. himself as a pious and virtuous person, and never thinks of purging himself from sins. The curtain of ‘ujb and the thick veil of conceit prevents him from seeing his shortcomings. It is a great misfortune which not only precludes him from achieving all kinds of perfections, but also afflicts him with all sorts of vices, leading him to eternal damnation. Even the doctors of the psyche are helpless in curing them. He has so much confidence in himself and in the deeds he performs that he thinks himself as independent of God Almighty, and does not care for His grace. In his limited mind, he considers God obliged to reward him. He imagines that he is worthy of being rewarded even if God were to reckon his deeds with justice. God willing, we shall take up this matter again later.

Contempt of Others:

Among other vices present in the person who is afflicted with ‘ujb is that of viewing others with contempt. He considers their deeds as insignificant, however superior they may be to his own. This is also one of the ways of human destruction, and a peril on the path of true humanness.

Temptation to Riya’:

Another of the evil effects of `ujb is that man becomes inclined towards riya’ (ostentation, hypocrisy). Because, when a person considers his deeds insignificant and regards himself as morally imperfect and his faith as of no consequence, then, he would not be proud of himself, or his qualities and deeds. Considering himself and everything that is done by him as deformed and unworthy, he will not make a display of them; soiled and ugly goods are not put up for show in a prestigious market. But, since, he perceives himself as a perfect human and his own deeds as good and worthy, he is encouraged to make a show of them, and hence behave so imprudently. The vices which have been mentioned in the second tradition about riya’ are applicable to `ujb also.

The Factor of Pride:

Another ill effect of this vice is that it manifests itself in the form of another fatal disease, that is, the sin of pride (of which we shall have to say more later) and other vices which are direct or indirect products of it. A full treatment of all of them would make our discussion lengthy it is enough to mention it that a person afflicted with `ujb should know that this vice sows the seeds of many other vices and serves as the source of such offences, each one of which is enough for earning everlasting damnation by itself. If one tries to properly understand these vices, and studies the traditions and teachings handed down by the Prophet (S), or the Imams of his household (A), he will realize the necessity of rectifying his self, and will seek to get rid of this vice before, God forbid, he carries it with him to the next world. If this happens, once his eyes are closed on this world and opened to world of barzakh and, thereafter, to the Day of Resurrection, he will see that the persons who committed major sins are better off than him. He will see that God Almighty has immersed them in the ocean of His grace and mercy ‘for the remorse and penitence that they expressed, or for the sake of the trust and confidence that they had in the grace and compassion of the Almighty; whereas this poor fellow, since he had considered himself as not in need of His grace and had believed himself, in the depth of his being, to be above needing His compassion and mercy, God Almighty has dealt with him rigorously in regard to his account, and as he himself wished his account is being examined in the scales of justice. God Almighty will show him that he not only did not perform any worship for His sake, but also that his works of devotion and piety only took him away from God and have removed him away from his goal. Not only his faith and deeds have been invalid, but they have also served as the cause of eternal damnation and painful chastisement in hell. God forbid, lest God Almighty judges anybody with the criteria of His justice, because, as mentioned previously, not a single individual, from the first to the last, will find any way of redemption. The prayers and supplications of His chosen servants and the infallible Imams (A) are replete with the confessions of their failure to do justice to the demands of the worship and the service of Lord. While the most perfect of all creatures and the man nearest to God (i.e. the Prophet [S]) utters:

We did not know You as You deserve to be known. We did not worship You as You deserve to be worshipped,

what will others do? Of course, they were aware of His greatness and they knew the relation between the contingent and the Necessary Being perfectly well. They knew that if they spent their lives in His worship, service, and praise, they would not be able to thank Him for His favours, let alone paying the proper tribute due to His Essence and Attributes.

They knew that no thing does possess anything of its own. Life, power, knowledge and other accomplishments are shadows of His attributes. Every contingent being is absolutely poor in every respect, a dependent shadow not an independent `thing’. What merits does a contingent being possess that it could seek to market them? What power does it possess to make a display of it? They (the Prophet and the Imams) possess the knowledge of God; they have the cognition of His Attributes of beauty and grandeur. They are the people who have realized, with certainty, their own abjectness, imperfection, and weakness and the perfection of the Necessary Being, through immediate knowledge. It is we, wretched creatures, whose vision is blotted because of the thick veils of ignorance, folly, neglect, and conceit, and whose faculties of intellect, hearing, sight, and other senses are shrouded with veils of inward and outward sins, who behave with pretentions in front of the Almighty and consider ourselves as independent beings.

O you, ephemeral, contingent being! You, who are forgetful of your own self and are oblivious of the relation between you and your Creator. O you unfortunate dependent being! You have forgotten your duty towards the King of kings! This ignorance and foolishness on our part is responsible for all our misfortunes and has engulfed us in the midst of all these woes and disasters. There is a source of all these evils. The source of contamination is the fountain itself. We have lost our sense of perception and our hearts have become lifeless. This is the root cause, of all our afflictions, and yet we are not worried about the cure either.

God Almighty, grant us the capacity to realize our responsibilities. Grant us a share of the light of Your knowledge with which You filled the hearts of Your `urafa’ and awliya‘ Grant us the comprehension of the realm of Thy power and Thy kingdom, and guide us to discover our weaknesses and faults. Unfold the mystery of the meaning of (All praise belongs to Allah, the Lord of the worlds) to us, wretched beings, who ascribe all the praiseworthy attributes to the creatures. Make it known to us that none of the praiseworthy attributes belongs to any created being . Reveal to us the truth of:

Whatever of good befalleth thee (O man), it is from Allah, and whatever

or ill befalleth thee it is from thyself.(4: 79)

Inscribe the principle of tawhid (unity of the Divine Being) on the crude tablets of our hardened heart. We are the people of dark realms who languish behind several veils, wavering between apostasy and hypocrisy. We are conceited and egoistic. Purge away the evil of self- love and the love of mundane thins from our hearts and convert us into Your lovers and worshippers: (Verily, Thou art able to do all things ).

Self-Love as the Source of `Ujb:

The vice of `ujb is the product of self-love; since the human being is plagued with the evil of self-love, it is the source of all human faults and moral vices. It is on account of this self-love that man overvalues his trivial deeds and hence includes himself in the category of the saintly and the nearest to God. Because of it, he not only considers himself applaudable and commendable on the basis of those paltry deeds, but sometimes even reckons his wicked deeds as good ones. If he perceives moral goodness and piety in others more than himself, he not only never gives any importance to them, but tries to project them in grim colours as far as possible. He is disposed to see a kind of goodness even in his own wicked deeds, and tends to paint them in glowing colours. He scorns other creatures of God in his heart and views them cynically, while he contemplated himself with optimism, having a-very high opinion of himself. It is on account of this same self-love that he hopes a trivial act of his, and that too tainted

with one thousand defilements, to be worthy of being rewarded by God.

It is better if today we reflect upon our good deeds, and rationally evaluate our worships. We should try to judge them justly, and see whether we deserve to be rewarded and praised on their basis, or if we should be reproached, punished, and condemned because of them. And if God Almighty were to deliver us into the flames of His wrath on account of these deeds which are good and virtuous in our own view, is He justified or not in doing so?

Now I make you arbiter to judge with justice the following matter after deliberation and profound thinking. My question is that if the Holy Prophet (S), whose truthfulness is confirmed, were to say to you, `It makes no difference in afterlife whether you worship God throughout your life, obey His commands, and resist lusts and carnal desires, or if you lead a life violating His commands and following your wishes and sensual desires. This behaviour of yours will not affect your station in the Hereafter. In both cases you will attain salvation and will be sent to Paradise and saved from His chastisement. It will not make any difference whether you offer prayers or whether you indulge in fornication and sin. However, the good pleasure of God Almighty lies in this that you should worship Him, praise Him and thank Him, and resist your sensual desires in this world, although you will not be rewarded for it.’ Were you offered this option, would you choose to be His worshipper or a sinner? Would you resist your carnal desires and forbid yourself from indulging in lusts for the sake of His good pleasure, or not? And would you still adhere to the mustahabbat, the Friday and the congregational prayer, or would you become immersed in luxuries, play, amusements, and lusts? I request you to answer justly, without any self-assumption and hypocrisy. As to myself and others like me, let me tell you, we would have been among the sinners, neglecting our duties towards Him and hankering after our sensual appetites.

From this, we come to the conclusion that all our deeds serve as the means for satisfying our desires and gratifying the carnal appetites. We are the worshippers of our flesh. We give up one pleasure for the sake of a bigger one. Our desired goal, our relentless hope is to widen the scope of sensual achievements. Salat, which is a means of acquiring nearness to Him, we perform in the hope of the company of the hour is of Paradise. Our worship is not aimed at acquiring nearness to the Almighty. It has nothing to do with the obedience of His command either, and is thousands of miles away from the good pleasure of God.

You, poor fellow, ignorant of the Divine teachings, you who cannot comprehend anything except your own bestial motives, you who take pride in your resorting to His remembrance, chanting of His Name, observance of the obligatory and recommended religious duties, avoidance of prohibited and abominable things, you who take recourse in refined morals and abstain from the unlawful and the abominable, put in the scales of justice all the acts that you have performed for obtaining sensual ends, and for the purpose of reclining on seats studded with rubies in the Paradise, in the midst of cheerful and charming rewards of Paradise, wearing silk and brocade, and occupying magnificent mansions therein and for realizing your hopes -is it just to think that all these actions, which are performed for the sake of satisfying our ego and the fulfilment of the self, are being performed for the sake of God and for His adulation alone? You, who are performing your deeds in the hope of receiving fair rewards, are you different in any respect from a labourer who toils for wages but says that he works solely for the master? Are you not a liar when you say that you perform prayers for the sake of God?

Is your salat meant for the sake of acquiring nearness to God, or for the sake of the company of the hour is of Paradise and for sensual ends? Let me state openly without any reservations that all such prayers that we perform are considered by `urafa’ and the friends of God as equivalent to major sins. You, wretched creature, you act against the good pleasure of God Almighty in the presence of the archangels, and the worships that are meant for making an ascension near to Him, you are misusing them for satisfying your carnal self; yet you do not feel any sense of shame for the lies uttered in front of the Almighty and His archangels during your prayers. And as if this were not enough, you made several accusations, thinking as if you were obliging God, exulting in your `ujb, and not feeling any sense of shame or regret while doing all this! What is the difference between this kind of worship performed by you and me, and the sinful acts of the sinners, the extreme form of which is riya’? Riya’ is a kind of shirk,and its ugliness and gravity lies in worship being not for the sake of God, not meant for God. All our worships and devotional exercises are sheer shirk, which does not contain a speck of sincerity. The aim of earning the good pleasure of God does not play even a partial role in it, but the only motive is gratification of lust and service of the stomach.

My friend, beware that the prayer performed for the sake of a feminine mate, whether this-worldly or other-worldly, is not the prayer performed for God. The prayer which is performed for the attainment of worldly benefits or for acquiring the other-worldly rewards is not for God. If so, where is the room for self-pride and conceit? What right do you have for looking down upon the creatures of God and for counting yourself as someone of consequence in the court of the Almighty? Wretched man, you deserve punishment for this prayer and devotion of yours and for it you deserve to be chained by the seventy cubit chain. Why consider yourself as a person deserving a reward then?

Why procure another chastisement for yourself by continuing in this absurd expectation and by persisting in `ujb? Perform the duties assigned to you properly and keep in your mind that your worship is not purely for the sake of God; and if God Almighty sends you to heaven by His mercy and compassion, remember that He has given a waiver to His servants for a certain kind of shirk in view of their infirmity. By means of His forgiving compassion, He covers their sins with a concealing screen. Do not let this screen to be ripped off and the curtain of His remission to be raised from the face of those vices which we wrongfully call worship. God forbid, if that waiver were withdrawn and our deeds are adjudged according to the standards of justice, remember this that our false worships are not less fouler than the mortal sins of the sinners. Earlier we referred to a tradition narrated by Thiqat al-’Islam al-Kulayni, in his book al-Kafi, on the authority of al-Imam al Sadiq (A); here I am copying a part of it verbatim in order to draw upon its blessing (barakah):

Al-Imam Ja’far al Sadiq (A) reports from the Prophet (S) that he said: `God Almighty-said to David (A), "O David give good news unto the sinners and warn the righteous." Said David (A), "How should I give good news unto the sinners and warn the righteous?" Said the Almighty, "O David, give good news to -the sinners that I accept their repentance, and warn the righteous that they should not have `ujb (self admiration) for their acts, for there is no servant who does not stand doomed when I take an account of his deeds (and deserve chastisement, since, according to the requirements of justice, a man with all his worship cannot thank God properly even for one of His favours).

While the righteous, who are free from sins, deserve to be condemned after a fair trial, what will be the fate of people like you and me? And that too if our deeds be pure and free from worldly riya’; a verboten quality, of which there is very little chance. Now be proud if there is an occasion for being proud and feeling `ujb; but if you realize that it is an occasion for being ashamed and hanging the head in shame and making confession of our sin after every worship, then repent before the Almighty for uttering those solemn lies, and for falsely assigning those virtues to ourselves. Does it not call for repentance when you make this declaration in front of God. While standing for prayer:

I have turned my face, in sincerity and submission, towards Him who created the heavens and earth, and I am not of the mushrikun (those who include others while worshipping God, i.e, polytheists). Verily, my prayer and my worship, my living and my dying, are for Allah, the Lord of the Worlds.

Is your face really turned towards the Creator of the heaven and earth? Are you really a `muslim’ and free from the dirt of shirk? Is your prayer and worship, your living and dying really for God? Shouldn’t we feel some shame while uttering; this sentence in our prayer (`All praise be to Allah, the Lord of the Worlds’). Do you sincerely consider all laudable qualities to be derived from God, while you pay tribute not only to His creatures but also to His enemies? Is it not a lie to apparently admit that God is (`The Lord of the Worlds’), while practically you subscribe to the authority and lordship of the other-than-God? Is there any inkling of shame and repentance in your heart, while you utter (‘Thee alone we worship; Thee alone we ask for help‘)? Do you truly worship God, or worship your own flesh? Do you actually seek God, or aspire for the hour is? Do you seek help from God alone? In your deeds, do you consider God alone? When you go to perform Hajj of the Bayt Allah (the Holy Ka’bah) is God the only goal and end? And is the Master of the House your only pursuit, as the poet says:

It is not the dwelling that attracts my heart,

But he who dwells in it draws my heart.

Are you in search of God, and desire for His beatific vision? Do you hold the majalis (mourning ceremonies for al-Imam al-Husayn [A]) and beat your head and breast for his sake, or for the sake of the fulfilment of your wishes and desires? Is it not your selfish desires which motivate you to hold majalis, to join congregational prayers, and to perform devotional rituals?

My brother, be cautious regarding the guiles of the self and Satan, who do not want your pieties to be taintless, and if they might be accepted by God by His grace, despite their taint, the Devil and the carnal self do not desire them to reach their final destination. Through misplaced `ujb and improper pride they bring all your deeds to nothing, and the little benefit that you aimed at is also not obtained. Having lost His good pleasure, even the hopes of hour is will come to nothing. Now having lost everything eternal damnation in the flames of hell does not seem distant. By means of your faulty, rotten actions tainted with riya’, sum’ah, and a thousand other vices, each one of which is enough for preventing our deeds from being accepted, you imagined to have done God a favour, having become His beloved servant. Poor fellow, you, who cannot comprehend the state of His beloved servants and the fire that is kindled in their hearts, you unlucky wretch with your little knowledge of their heartfelt sincerity and the bright radiance emanating from their glorious deeds, do you think that their deeds are similar to yours and mine? Do you think that the salat of Amir al-Mu’minin ‘Ali (A) differed from ours only in the manner of uttering in the correct pronunciation of some words, or in the prolongation of prostrations and profusion of raka’at,prayers, and supplication? Do you imagine that my prayer differs from his only in the number of rak’ah’s-a few hundred every night? Are the prayers and the supplications of al-Imam Sayyid al-Sajidin (A) (the Fourth Imam) are similar to the mutterings of yours and mine? Do you think he moaned and sobbed for the sake of houris or pomegranates or pears of Paradise like us? I swear by him-and indeed it is a great oath-that even if all of us come together and try to say one (‘There is no god except God’) in the manner of Amir al-Mu’minin (A), we will not be able to do so. Dust be upon my head, I and my little knowledge of the high station of Imam ‘Ali (A)! I swear by the station of ‘Ali ibn Abi Talib (A) that even if all the archangels and all the prophets of God, except the Seal of the Prophets (S), who is the lord of ‘Ali (A) and all others, if they try to utter a single takbir (i.e. Allahu Akbar, `God is very great’) of ‘Ali’s, they will not be able to do it. The inner state of their hearts is known only to themselves and is unknown to others .

My friend!, do not babble so much about God. Do not exaggerate your love for God. O `arif! O sufi! O philosopher! O mujahid! O ascetic! Ofaqih! O believer! O sage! you poor ensnared wretches! You unfortunate creatures entangled in the snares of the self and its desires! You helpless creatures bewildered in the perplexities of false hopes, aspirations and self-love! You, who are all wretched, being thousands of miles removed from true godliness and love of God. Do not have such a good opinion of yourselves. Do not be so boastful and proud of yourselves. Ask your heart whether it is in search of God or whether it is in love with itself. Is it a monotheist(muwahhid) and devotee of the One, or a mushrik (polytheist) or a dualist? What for this ‘ujb, then? What does this exultation mean? Even if, supposedly, these acts of yours fulfil all the conditions and requirements, and are free from riya’, shirk, ‘ujb and other vices, isn’t their goal acquirement of sensual ends? What merit do they possess that you consider them to be worthy of being presented before the angels? These acts are to be concealed from the sights of people. These acts, which are exercises in impudence and vulgarity, shouldn’t we shameful of them and think of doing something to cover up these abominable performances?

God! We seek refuge in Thee from the mischief of Satan and the guiles of al-nafs al-’ammarah (the carnal self). You Yourself protect us from their wiles for the sake of Muhammad (S) and his Progeny (A).

Forty Hadith by -Imam Ruhullah al-Musawi al-Khumayni–Part 2

The Second Hadith: On Riya’

Part 2

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(On the authority of the above-mentioned narrators), Yazid ibn Khalifah reports from al-Imam al-Sadiq (A) that he said: "Riya" in any of its forms amounts to shirk, (polytheism); verily, one who works for the people, his reward lies with them, and one who works for God his reward lies with God." [1]

Riya’

means to falsely make oneself appear to be virtuous, good natured or a true believer in God before the people for the sake of earning their respect and admiration, or with the purpose of gaining good reputation among them. The hypocrite feigns integrity, uprightness, virtue, honesty And piety without an authentic intention of acquiring these traits for the sake of God. It has several grades and degrees.

The first stage is comprised of two steps:

1. At the first step an individual makes a display of his religious beliefs, and shows off his knowledge of the religious teachings in order to project himself as an honest person in the eyes of people to gain their confidence and respect. Such a kind of person tries to make a display of his trust in God and His Power, saying that he does not believe in any being except Him. He also tries to present himself as a staunch believer through various means, especially by declaring that he depends on none but God. Or such a person, with his gestures and utterances, poses himself to be a staunch follower of the true faith, and this is a more common kind of riya’ than the first one. For instance, when the trust in God or submission to His Will is discussed, he wags his head in affirmation with a sigh, and thus deceives people giving an impression that he is one of the true believers.

2. The second step on the path of riya’ is represented by those who eradicate false belief from their hearts and, through such purification, want to attain power and respect among people; they sometimes articulate their belief overtly, sometimes make a covert display of their purity.

The second stage, too, is comprised of two steps:

1. At the first step an individual demonstrates his piety and virtuous deeds.

2. At the second step one pretends to have done away with the antitheses of piety and virtue, and behaves in such a manner as if he is free from all vices, and the aim of all this is to win the confidence of others.

The third stage of Riya’, which is considered to be overt by the fuqaha’, also consists of two steps:

1. The first step is marked by an individual’s performance of the prescribed forms of piety, prayers and good deeds in front of other people with the intention of demonstrating his good qualities and praiseworthy habits, or by his posture as a person who strictly adheres to the religious commands on purely rational grounds, and thus wishing to win the hearts of people and attracting their attention towards himself. Such acts, whether performed in total or in part, with the motive of Riya’, to please the others, are discussed in the books of fiqh.

2. At the second step, one abstains from evil deeds for the purpose of riya’ only.

Riya’ in Faith or Creed:

Remember that hypocrisy in religious faith is the worst kind of hypocrisy; its retribution also is the severest and its bad effects are far greater and more dangerous than those of other forms of hypocrisy. One who is guilty of this sin, if he does not believe genuinely in those ideas which he pretends to believe in, is counted among the munafiqun (hypocrites), whose place is in the Fire, and he is doomed to eternal damnation and his punishment is the severest of punishments. But if he believes in them, and for the sake of winning peoples’ hearts and for obtaining worldly honour and dignity he makes an ostentation of them, though he is not reckoned among munafiqun, this kind of hypocrisy will cause the light of faith to fade away from his heart and to make the darkness of infidelity and faithlessness to occupy the domain of his heart. Because in the first instance this person commits polytheism (shirk) of the covert type; while his religious beliefs and acts should purely be meant for God and His Holy Essence, he is guilty of committing the sin of doing them for others and thus makes them to share what should absolutely belong to Him only. In this way he makes others partners to God and has given permission to the Devil to occupy his heart as if it does not belong to God. It has been mentioned earlier that faith emerges from the depths of the heart, and in this matter mere abstract knowledge does not suffice. It has been stated in the tradition that any kind of riya’ is polytheism, but this vice, this disastrous atrocity, this hidden cruelty (to one’s own self), and this vicious habit, results in nullifying the good deeds, and in surrender of the realm of the heart to other than God. The darkness of this vice causes man to leave this world as an unbeliever in God, and the feigned faith that he had assumed proves nothing more than a senseless and empty profession; it is a form without content, a body without soul and a skull without brain; and in no way is acceptable to God. This fact is confirmed by a tradition mentioned in al-Kafi, narrated by ‘Ali ibn Salim:

The narrator of the tradition says that he heard al-Imam al-Sadiq (A) saying that God Almighty said, "I am the best of friends; one who makes others My partners in any matter, his deeds are not acceptable to Me. I accept only those acts that are purely done for My sake." [2]

Hence, it is clear that if the spiritual acts (of the heart) are not performed with sincerity of the heart, they will neither be the object of attention of the Almighty, nor will He acknowledge them, and they will be credited in the account of that partner-the person, for whose sake they were performed. Thus the spiritual acts performed for the sake of somebody else, not for God, will surpass the limits of polytheism, and will enter the domain of kufr (infidelity). It may even be said that the performer of such adulterated acts would be treated as one of the munafiqun.

As his polytheism is not visible, his hypocrisy also is hidden. He, the poor fellow, considers himself to be a believer, whereas in reality he is an idolater, and he is condemned to taste the chastisement prescribed for the munafiqun. How pitiable is the plight of one whose good deeds are to terminate in nifaq.

The Difference Between Knowledge and Belief:

Know that faith or belief is something different from the knowledge of God, the Unity of His Being, and His other Attributes–like sifat-e kamaliyyah (the Attributes of Perfection), the Positive Attributes, sifat-e jalaliyyah (the Attributes of Glory), and the Negative Attributes, etc. and the knowledge of angels, holy scriptures, and the Last Day. Anyone who possesses the knowledge of all these things is not necessarily a believer. The Devil possesses the knowledge of all these things more than I and you or any other individual, but still he is an unbeliever. The faith is a yearning of the heart-an inner experience, which if not genuine, does not become faith. Anyone who has gained knowledge of religion through rational demonstrations and arguments, ought to submit to them whole-heartedly with the totality of his being and obey the call of his heart dutifully i.e. with complete surrender to God, with humility and fear-and accept all the responsibilities expected of him sincerely without any question. Only then he can become a perfect mumin. Culmination of the faith is tranquillity and peace of mind. When the light of faith is stabilized, it brings with it tranquillity of the heart, and this is something which does not issue from knowledge.

It is possible that reason may accept something which is according to its dictates and logic, but the heart may not be ready to agree with it, thus making knowledge useless. For instance, you know through your reason that a dead person cannot do any harm and that all the dead in the world do not possess any power of action, even as much power as is possessed by a fly, and that all the physical and spiritual faculties depart as soon as one is dead; but since your heart has not accepted it and has not approved of the judgement of the mind, you cannot spend a dark night with a dead body. But if your heart yields to your mind and approves of its judgement, this job will no more be difficult for you. After some effort the heart resigns to the dictates of reason, then no dread of the dead remains in the heart.

Therefore, it is clear that the submission which is the gratification and comfort of the heart is quite a different thing from knowledge, which is the gratification of the mind. It is possible that one can logically prove the existence of the Great Intelligent Designer, the Unity of His Divine Being, the Day of Judgement and other true beliefs, but such a belief cannot be considered as faith (iman), and the person cannot be regarded as a mu’min, but he may be counted among the non-believers, hypocrites and polytheists.

Today my eyes and yours are closed, and we do not possess any divine vision. Our terrestrial eyes are unable to perceive, but when the hidden is revealed and the kingdom of heaven is manifested, the physical world vanishes and reality is disclosed; you will realize that you were not a believer in God, and your rational judgement was not congruous with your faith. Unless the words:

(

)there is no god except God) are inscribed on the tablet of the heart with the pen of reason, man is not a true believer in the Unity of God. When this sacred and holy dictum is impressed on the heart, the domain of the heart turns by itself into the kingdom of God Almighty. Then only man does not see anyone else as efficient in the realm of truth; he does not expect any rank, any distinction or riches from anybody else; he does not seek for honour and fame with the help of others; and his heart does not become hypocritic and profane. Therefore, if you see that riya’ is stealing into your heart, you should realize that your heart has not really surrendered itself to reason, and faith has not illuminated your heart yet; for you consider others to be your God and see them as efficient agents in the world, and you do not trust Him, the only God; it means that you have joined the company of hypocrites, polytheists and idolaters.

Dangerous Effects of Riya‘:

O, you given to riya’, who have entrusted your truthful beliefs and religious understanding to the custody of the enemy of God-the Devil, and have attributed to others what specifically belongs to God, you have exchanged those lights which would have illuminated your heart and spirit, and would have proved to be the source of your salvation and eternal bliss, which would have been responsible for being blessed with Beatific Vision and acquiring Divine nearness, with the dreadful darkness of eternal misfortunes; you have lost the other-worldly treasures, and have alienated yourself from the most sacred threshold of the Beloved, and have deprived yourself of the sight of the visage of the Most High. Be prepared for the darkness, which is not to be followed by any ray of light; the scorn and shame from which there is no release; the diseases which have no cure; the death after which there is no life; and the fire which is ignited from within the depths of the heart to engulf the whole region of your spirit, as well as the realm of the body. It is beyond your capacity and mine to conceive or perceive the intensity of that fire, as God Almighty has mentioned in His Holy Book:

(It is) the fire of Allah, kindled, which leapeth up over the hearts (of men).

(104:6-7)

The effect of the fire which is kindled by God will be that it would consume the hearts as well. No fire can consume the heart except that which is kindled in the hell. If the belief in the Unity of God, which is inherently engrained in human nature, is abandoned and is replaced with idolatry and infidelity, no intercession of any intercessor will be available to him, and man will be destined to suffer eternal damnation. What kind of chastisement will it be? It will be the effect of the Divine wrath, issuing from His sense of Honour.

Thus, my friend, do not make yourself an object of the Divine wrath for the sake of an illusion, an insignificant and trivial popularity in the eyes of weak creatures of God, and for the sake of worthless attention of hopeless human beings. Do not make a bargain of those Divine blessings, those infinite favours and benevolences with popularity among people, which is not even effective and long-lasting, from which you cannot derive any benefit except inviting ultimate shame and regret. And while your relations are severed with this world of illusion and deception and you cease to act, no regret and sorrow will be of avail.

An Advice for Getting Rid of the Curse of Riya’:

What I am going to mention here to you is expected to work effectively for curing this disease of the heart, your as well as others’. It shall be also according to the rational dictates as well as is in conformity with the truths of revelation and tradition of the Ma’sumin (the infallibles). It is as well verifiable on the basis of the teachings of the Quran and your and my reason. God Almighty, by means of His all embracing power and might, which governs the whole universe and is immanent in the realms of all possible beings, takes under His control the hearts of all His servants, as no one is outside the range of His power and the domain of His domination; and no one should occupy the hearts of human beings without His permission and His creative Will; not even the person himself has any control over his own heart without the permission of God Almighty. This fact has been revealed implicitly and explicitly in the Quran as well as the traditions of the members of the Household (Ahl al-Bayt) of the Prophet (S). Hence, God Almighty is the real owner of the hearts and has sovereignty over them, and you, a helpless and weak creature of Him, you cannot claim to be the master of your heart, without His leave. His Will is predominant over ours and other creatures’ resolution. Therefore, your hypocrisy and deceit, if it is meant for attracting the attention of His servants and for earning respect and popularity among them, know that it cannot bear any fruits, for this is totally beyond your powers, and it belongs to the jurisdiction of His power. He is the owner and the ruler of the hearts. He makes the hearts of the people a seat of love for whomsoever He likes. It is possible that your act produces a result just contrary to your wish. Pay attention to what we have seen and heard about the double-faced hypocrites, whose hearts were not pure; they were ultimately condemned to be disgraced; whatever they intended, they could not achieve, but something that they did not desire happened to them. The following tradition in al-Kafi points to the same fact:

The narrator of the tradition, Jarrah al-Mada’ini, reports from al-Imam al-Sadiq (A) that he asked the Imam about the words of the Almighty that `whosoever is desirous of meeting his Creator, he should perform virtuous deeds and should not ascribe any partner to God in his worship,’ seeking an explanation. Al-Imam al-Sadiq (A) said, `A person who performs good deeds but not for the sake of being blessed with the vision of his God, his acts are aimed at being considered as pious by the people, and he wishes that people should know about his deeds; such a person is counted among polytheists, who have ascribed partners to God.’ The Imam (A) continued: `There is none in the world, who has concealed his good deeds and after passage of time God has not revealed them. And there is none in the world who could conceal his wicked deeds for ever, for they were exposed by God before he passed away from the world.’ [3]

Hence, my dear friend! try to be worthy in the eyes of God. Try to win the hearts of the creatures by first pleasing the real owner of the hearts, so that He comes to your rescue. Work for the sake of God. As a consequence God Almighty, besides showering His favours and excellences upon you in the Hereafter, will bestow His honours and favours on you in this world as well, and will befriend you. He will raise your status in the eyes of people and will exalt you in both the worlds. But the only thing that you have to do is to sincerely cultivate the love of God in your heart, untainted and unspoiled, with struggle and effort. Purify your inner self so that your actions also will be pure and untainted by the love of the world or hatred of fellow beings; your spirit should be pure and untainted and all the infirmities and corruptions of the soul should be eliminated. Of what advantage is the love or hatred of the weak creatures of God, and gaining favour and name among them? Even if it has some benefit, it is insignificant and short-lived. It is possible that this love of the world may lead you to hypocrisy, and God forbid, it may convert you into a polytheist or a hypocrite or an unbeliever. If you are not disgraced in this world, you will be surely disgraced in the other world, in Almighty’s court of justice, in front of His truthful and worthy servants, in front of His esteemed prophets and those angels who are nearest to God, and you will have to hang down your head in shame, and you will be left in a state of utter helplessness. Can you imagine the disgrace of that day? God alone knows what sort of darkness is to follow that disgrace. It will be the day, as God Almighty has said:

… and the disbeliever will cry: ‘Would that I were dust’. (78:40)

Then it will be of no good. You, poor fellow, for the sake of a trifling love, for the sake of a fame of no avail among the creatures of God, you did not care for the promised Divine favours and have failed to gain His good pleasure, and have incurred His indignation and wrath instead.

The deeds by means of which you could have gained Divine favours, could have secured a happy and blissful life in eternity, and could have attained the highest station in the highest heaven; you have replaced it with the darkness of polytheism and hypocrisy, and have procured for yourself regret, shame and the severest chastisement, and have converted yourself into a ‘sijjini‘ (an inhabitant of the lowest or dungeon of hell) instead. It occurs in the tradition in al-Kafithat it has been reported from al-Imam al-Sadiq (A) that the Prophet (S) said: `Indeed when the angel of God joyously takes to the higher heaven the good deeds of a man, as he carries the good deeds heavenward, God Almighty orders him to place those deeds in ‘Sijjin‘,since they were not performed for Him alone. [4] You and I cannot imagine what ‘Sijjin‘ is, and which kind of demons are appointed there; and you cannot contemplate the horrors inflicted upon the sinners there. And once we have been made to face it, it will not be possible for us to get rid of it, as all the means of repentance shall be cut off. Wake up my friend! and cast away your negligence and carelessness, and weigh your actions in the balance of your reason, before they are weighed and measured in the other world. And cleanse the mirror of your heart of the rust of polytheism, hypocrisy, and two-facedness. Do not allow the rust of impurity of polytheism and infidelity to gather in such a way that it cannot be cleansed with the fire of the other world. Do not allow the light of your nature to be turned into the gloom of apostasy. Do not be a traitor to yourself and do not destroy what God has entrusted to you, calling it:

…the nature (framed) of Allah in which He hath created man ….

(30:30)

Therefore, burnish the mirror of the heart, so that the light of Divine magnificence may be reflected in it, and may make you forget this world and everything in it, and your heart is kindled with the fire of His love, so that all other attachments and associations may be dissolved in such a manner that you do not spurn a single moment for the sake of the worldly things; and you derive such a pleasure from His remembrance that all the animal pleasures may appear to you a gimmick. If you cannot attain this station, even then do not give up the gifts of God that are promised to be given in the next world and are mentioned in the Quran and the traditions of the Ma’sumin (A), for the sake of gaining the short-lived favour of the weak creatures of God. Do not deprive yourself of all the Divine favours and do not make a bargain of the eternal felicity with the everlasting distress.

Sincerity in Action.

Know that the real King of kings, the true Giver of real bounties, has bestowed upon us all these favours. He created all these things for us and prepared them for us even before we came into this world. He made our food a balanced diet and acceptable to our weak stomach-a patron and servant who serves us with an instinctive and natural love. He created for us suitable climes and weathers and has bestowed upon us all other seen and unseen favours here and in the other world, and after piling up all these gifts for us, He asks us to keep our hearts pure for His occupation, so that we ourselves may be benefited from His presence. In spite of all these warnings and cautions we still do not obey Him and do not pay heed to His words and do not act according to His wish. What an act of gross transgression. With whom are we trying to wage a war, the consequences of which we will have to face? Any slightest harm cannot be caused to His Kingdom, and we cannot exclude ourselves from His reign of power either. If we are acting like the polytheists we are causing harm to ourselves, because:

…Lo! Allah is independent of (all) creatures.

(3:97)

He does not need our worship, our service or our obedience. Any disobedience, polytheism and two-facedness on our part will not cause any harm to His Empire, but as He is (the Most Merciful of the merciful), His boundless mercy and compassion, and His perfect wisdom require of us the pursuance of the right path, and for this purpose He made clear the difference between good and evil, beautiful and ugly to us and warned us of the perils and hazards to be met on the road of human perfection and the path of true felicity. We are indebted to God Almighty for this great guidance and we have to show, with all humility, great respect towards Him in our worships, our devotion and our supplications, whose importance we cannot comprehend unless we gain an other-worldly vision. As long as we sojourn in this narrow physical world, confined to the limits of the sequence of time and shackles of space, we cannot comprehend the infiniteness of the realm of His power, and we cannot even thank Him in our prayers and supplications for His guidance. Never let the idea enter our mind, that by our service and devotion we are doing some favour to His prophets, His chosen servants, and the great `ulama’ of the Ummah. They are our benefactors, who have taken the charge of leading the Ummah towards felicity and deliverance, and who have accepted the responsibility of our emancipation from the darkness and shadows of ignorance and misfortunes, taking us towards the realms of light and joy and greatness. What a great responsibility they took upon themselves, and what horrible pains and troubles they underwent for the sake of our instruction, in order to deliver us from those obscurities and darknesses, that were the result of vain beliefs and compound ignorance, and the chastisements that were to befall us as a result of our bad habits and villainies. They wanted to save us from those hideous forms and dreadful figures in the other world that would be the outcome of our wicked deeds, and they helped us to reach the regions of light, joy and comfort and the spheres of serenity and composure, whose image our mind would fail to visualize. This physical world in spite of its vastness is so limited and narrow that we cannot imagine a heavenly houri with our this-worldly vision. Our vision does not possess enough power to behold the magnificence of that world, which has been described in the speeches of the holy prophets of God, especially in the all-embracing revelations of the Khatim al-nabiyyin (Seal of the prophets), who perceived those truths through Divine revelations, saw them, heard them, and then asked us to acquire them. And we, like recalcitrant children, disobey the commands of the wise, and even do not pay heed to the dictates of our own reason, always being more than ready to oppose the Divinely guided ones. And those sanctified pious souls, out of the love and kindness that they possessed for the creatures of God, did never fall short of their duty, did never appeal to our meaner and baser faculties by bribing them to attract us towards heaven and felicity; they never tried to make us yield through intimidation or force. They did not either demand any remuneration or reward for the services they rendered. The remuneration asked by the Prophet (S) (kindness for his kinsfolk), which is not really a payment for his services, is also meant for our own benefit, being the brightest of our achievements in the next world. Our sense of indebtedness to them in fact serves ourselves and we are benefited more from it than they are. How are they benefited by the righteous acts of poor beings like us? In what way will our sincerity and obedience do them any good? In what way do you and I consider our humble selves benefactors of the guides of the Ummah, from an ordinary faqih to the great Prophet (S) and God Almighty? All of them have in their own right fulfilled their function of guiding us and showing the right path, for which we are indebted to them and even a fraction of it we cannot pay back in this world. Nothing of this world is worthy of the repayment of their debt: (It is to God, His Prophet (S), and His saints to whom all owe gratitude), as God Almighty has said:

… Say: Deem not your surrender a favour unto me; nay, but Allah does confer a favour on you, inasmuch as He hath led you to the faith, if ye are earnest. Lo. Allah knows the Unseen of the heavens and the earth. And Allah is Seer of what you do.

(49:17-18)

Hence, if we are sincere in our faith in God, it is in itself a favour bestowed upon us by God. God Almighty is Omniscient, and has the knowledge of the hidden. He is Omniscient, knows the inner, hidden reality of all our actions, and He is fully aware of the nature of our faith and the extent and degree of our submission to His Will.

We, the helpless creatures, who do not know the reality, acquire our knowledge from the faqih and think that we have done favour to him. We offer congregational prayers behind an `alim, and we assume that we have conferred a favour on him, whereas, in fact, we are indebted to him. We do not realize this, and, therefore, this faulty outlook turns the effects of our deeds upside down and drags us into `Sijjin’making our actions worthless.

The Second Stage of Riya’:

At this stage, though riya‘ is of lesser intensity than it is at the first stage, but it is possible that if the hypocrite does not heed the warnings, and repeatedly behaves in the same way (the riya’ of action) it is likely to terminate in the riya’ of the former stage-theriya’ of faith. We have already mentioned in the exposition of the previous tradition that in the `Alam al-malakut (the celestial world) man may have a different form other than the human form. Those forms will be in accordance with the state of one’s soul and its traits. If you possess good human qualities, in the other world those qualities will retain you in the human form, provided they are not deviated from the path of moderation. Good faculties will be considered as true merits only when the sensual self does not interfere with them, and the self does not play any role in their formation. Our respected teacher and shaykh Ayatullah Shahabadi used to say that the measure of the false and invalid spiritual practice and true religious spiritual struggle is as to what extent selfishness is involved in such practices, i.e. whether all spiritual effort is for God or for selfish motives. If the wayfarer on the heavenly journey treads a selfish path and his spiritual exercises are meant for acquiring powers for worldly ends, his efforts are rendered invalid, and his suluk (progress on mystic path) will lead him to the calamity of the other world. The false claims of spirituality are usually made by such people. And if the wayfarer treads the right path, and is genuinely in search of God, his devotion is within the bounds of the Shari’ah, and God will help him, as promised in the following verse of the Quran:

As for those who strive for Us, We surely guide them to Our paths ….

29:69)

Hence, his actions will lead him to felicity; egoism will be eliminated and self-conceit and pride will recede. This is quite clear that anyone who demonstrates his good deeds before people, his aim is a selfish aim, and he will be branded as a selfish, self-conceited, egoistic and egocentric person, and his godliness will be considered as nothing but false and pretentious, which will invalidate his good deeds. As the domain of your existence is replete with the feelings of self-love, the lust for wealth, power and fame, and the wish for ruling over the creatures of God, your good deeds and your excellences cannot be adjudged as virtuous deeds, and your moral behaviour is far away from truly religious morality. The operating force in your realm is satanic and your inner state is not a human condition. When you will open your eyes in the other world, you will perceive yourself in an unhuman form, similar to one of those of the devils. For such selves, which are dens of the Satan, it is impossible to gain religious knowledge and learn the spirit of tawhid. Unless the realm of your inner self is converted into a human state and your heart is purged of impurities and unholiness, you cannot be benefited from spiritual exercises, as God Almighty states in a hadith qudsi:

There is no clearer sign in the earth and in the heavens of the elegance of the Beloved than the heart of a true believer (mu’min).

The believer’s heart is in the occupation of God, not at the disposal of the self. The heart of the believer is not self-willed, nor is it vagrant. It is said of it:

The heart of the true believer (mu’min) lies between two fingers of God, that He may turn it whatever way He pleases.

O you, the poor creature, who worships the self and the Devil and ignorance are the agencies operating in the realm of your heart, you yourself have prevented the hands of God from handling your heart. What sort of faith you are required to possess that your heart be the object of Divine illumination, absolute rule of the Truth may prevail there? Make it a point that unless you change yourself, and as long as the bad habit of ostentatiousness and vanity dominates your deeds, you will be branded as an unbeliever and you will be grouped with themunafiqun (hypocrites), even though you imagine yourself to be a believer in God and as one who has resigned himself to the Will of God.

The Value of Human Existence as a Trustee of Divine Honour:

My friend! wake up from the slumber of forgetfulness and carelessness, be aware, do not let sleep overtake your senses, and know that God Almighty has created you for His own sake, as stated in one hadith qudsi:

O progeny of Adam, We have made everything for you and you for Our service.

He has made your heart His own habitation. You and your hearts are the abodes of Divine Honour. God Almighty is intolerant regarding His Dignity and Honour. Do not be careless in this regard, and do not justify any violation of the Divine principles; and be afraid of His retribution so that you may not be disgraced and made infamous in this world in such a way that despite all efforts you are not able to undo what may befall you. You are guilty of violation of Divine Honour in your heart that belongs to the celestial world, in front of the angels of God and His prophets. The moral excellences through which the saints of God (awliya’ Allah) acquired resemblance to Him, are being surrendered by you to others than God, and you are surrendering your heart, the seat of God, to His enemy, thus committing shirk (polytheism) in the heart of your hearts. Be afraid of God Almighty, Who besides bringing down your other-worldly image and degrading you in front of His angels and His prophets, will also expose and dishonour you in this world itself and you will be condemned to unmeasured indignity which shall be also irreparable, and irremediable, an infamy that cannot be redressed. God Almighty is Sattar, He conceals the sins, but He is jealous also. He is -the Most Merciful of the merciful, but at the same time He is the severest of the punishers also. He Himself says that He covers up bad deeds as long as they do not cross certain limits. God forbid, lest the gravity of your deeds should arouse His anger and should it overcome His tolerance and willingness to conceal sins, as you have read in the hadith.

Hence, come to your senses, seek refuge in God and turn back to Him, for God Almighty is the Compassionate and always seeks for an excuse to shower His mercy. If you ask for His forgiveness, He will readily forgive you, and will cover up your blemishes and past deeds, so that no one will be able to know about them, and He will make you a man of great distinctions, a paragon of virtues and an image of His Attributes. He will make your will consummate in the next world as His own Will is executed throughout the cosmos. It is narrated in a hadith that when the people are placed in the Paradise, a message from the Almighty will be given to them and its purport will be as follows: `From the One who is Eternal and Immortal to him who is also eternal and immortal: Whatever I desire to bring into existence I command it to be and it comes into being; from this hour it has been decreed that you also command whatever you desire to bring into existence and your wish would be obeyed.’

Therefore, do not be egocentric, and subordinate your will to the Will of God Almighty; He will then make you an instrument and manifestation of His Will. He will give you power in the realms under His control, and bestow upon you the capacity to create in the Hereafter. (Of course, this is not the same as tafwid, which is a false notion, as proved elsewhere.)

Now, my friend, do as you please; either accept it or reject it. But know, that God Almighty is not in need of you or me or any other creature, and He has no need of our service and sincerity.

Riya’ in Worship:

The third stage also is divided into several sections.

Section I:

The riya’ of this kind is more common and manifest than those mentioned above. Because we ordinary human beings usually do not belong to the above-mentioned two states. For this reason, the Devil cannot get hold of us in the way he encroaches upon those who belong to the other states. But since the majority of the worshippers express their devotion to God through formal prayers, the Devil commonly intervenes at this stage more frequently. Sensual temptations are also commoner at this stage. In other words, since such type of people tend to seek the physical pleasures of heaven through their actions, and they aspire to attain higher station by performing good deeds and abstaining from performing wicked ones, the Devil finds an access through this way; and he nurtures the roots of riya’ and deceit with great care, so that it may bear the fruits that are desired by him. He transforms their virtues into vices, and makes them to enter hell through the path of ritual worship. The acts by means of which they aim to secure paradise for themselves are transformed by him into the means of their destruction and doom. The deeds which would have led one to `Illiyyin-the highest heaven, are so distorted that their performer is thrown into Sijjin by angels at the command of God. Therefore, persons who lay greater emphasis on this aspect (i.e. formalistic) and ignore other aspects, have nothing except apparently good deeds to secure salvation in the next world; they are required to be more cautious, so that this provision also may not be snatched away from their hands and they may not be consigned to the flames of hell and deprived of felicity for ever. They should watch over their acts lest the doors of heaven be closed and the doors of hell be opened to them.

How to Combat Riya’?

Most often the sanctimonious person himself does not know that this particular vice has penetrated his deeds and his deeds have now assumed hypocritical proportions and hence become worthless. Because the temptations of the Devil and the self are so unobservably shadowy and subtle and the path of humanity is so delicate and tenuous that unless anyone is extremely discriminate, he cannot understand their inherent evil. He imagines that his actions are meant for pleasing God, whereas they are serving the interests of the Devil. Since man is naturally created self-centered, the veil of self-love and egoism covers his flaws and vices from his own eyes. God willing, we shall also discuss this subject while commenting upon certain other ahadith; I ask for God’s help in this regard.

For instance, the acquisition of religious knowledge, is one of the important religious duties and a kind of worship; but a man busy attaining excellence in this field is liable to fall an easy prey to the vice of riya’, which seizes his heart in such a way that he himself is not aware and the same thick curtain of self-love obstructs his vision. He desires to gain an important position in the eyes of great scholars and men of distinction and honour, by solving an important problem in such a way that no other person has solved it before; he tries to project himself as a person distinguished from others by presenting the subject in a unique way, to make himself the focus of everyone’s attention; with an air of self-assurance, he assumes that if anyone among the scholars and dignitaries eulogizes him in flattering terms, he will be able to receive the applause and praise of the whole gathering. The poor fellow fails to realize that even if he earns worldly fame and honour among scholars or the elite, he will be disgraced in the eyes of the King of kings, and these actions of his will lead him to Sijjin. This act of riya’ is also accompanied with some other vices, like the wish for humiliating and insulting others, or injuring the feelings of his brother in faith, or sometimes being rude to a believer; each one of these vices is enough for landing him in hell. If again your deceptive self falls in the snares of its own guiles and succeeds in convincing you that your aim has been to make known a tenet of Shari’ah and pronouncing the word of truth, which is one of the most meritorious acts of religious devotion, and that you do not aim at demonstrating your spiritual superiority, you ought to interrogate your self by asking that if a friend of yours had solved the same religious issue in a better way and had defeated you in the gathering of those scholars and highly placed persons, even then would you have taken the same position? If it is so, you were true to your own self. But if your self again is bent upon deceiving others and does not refrain from committing another treachery and contends that the utterance of truth is a meritorious act, and possesses a spiritual reward also, and that it is in your interest to attain an elevated station in the Hereafter, you are advised to ask your self: Suppose if God Almighty accords you the real glory for your defeat in case you gracefully accept it, would you still desire to prevail? If you see that your self loves to dominate others in academic discussion for gaining publicity among the scholars for your knowledge and scholarship, and the discussion that you undertake is aimed at winning others’ respect and honour, then know that the intellectual discourse, which is the highest form of worship and prayer, is transformed into the sinful act of riya’, which, according to the narration of al-Kafi, will lead you to Sijjin, you are classed as a polytheist, and this act was performed with the motive of gaining respect in the eyes of the people. This act of yours, according to a tradition, will cause more harm to your faith than the harm done by two wolves who attack a herd of sheep without a shepherd from both sides. Therefore, you who are a scholar and responsible for reforming the Ummah and paving the way to the Hereafter, and curing spiritual infirmities, it is necessary for you first to correct yourself and maintain a sound spiritual state, so that you do not fall under the category of the scholars who do not act upon what they profess.

Pray to God Almighty to purify our hearts of the stains of polytheism and hypocrisy, and cleanse the mirror of our hearts of the rust of the love of the world, which is the source of all vices. O God! kindly help us and protect us helpless beings, afflicted with the disease of vanity and the lust for power and honour, and guard us in this hazardous journey along the intricacies of the labyrinthine dark path, O the Mightiest and the Most Powerful.

Riya’ in Congregational Prayers:

Congregational prayer is an eminent form of Islamic worship, and the leader of this prayer holds a distinctive position of honour. For this reason, Satan also intrudes more in this worship. He is much more envious of the imam (leader) of the jama’ah (congregation) than anybody else. He is always busy finding the ways of keeping away the believers from receiving this Divine honour, and deprives their action of the element of sincerity and truth and drives them to Sijjin. He tries to convert them into polytheists, and for this purpose he invades the hearts of the imams through various means, such as `ujb (self admiration), which we shall discuss later on, and riya’, which is a display of religiosity through this significant worship for impressing the people, gaining publicity, and earning their admiration and respect; for instance, when an imam sees that a certain pious person is attending the congregational prayer, he tries to make an ostentation of his humility and devotion in order to capture his attention and win his admiration; he tries to find various ways of mentioning him in the gatherings of ‘people not present in the congregation; in order to show his importance, he drags the name of that pious man again and again and tries to inform the people about his presence as a follower in the congregational prayer; thus, he tries to create a false impression of a close association with him, especially if he belongs to the business class, and expresses such a great love and friendship for him which he never expressed even for a single moment for God or His favoured servants. And if, God forbid, any of the aristocrats loses his way and comes to pray with the congregation, it is a bigger disaster. The Devil is not unmindful, of the leader of a small congregation either. He approaches him and makes him aware that he is so unmindful of worldly gains that he is content to spend his time in a small local mosque of a poor neighbourhood. This feeling is also similar to the first, or even worse than that; as the vice of jealousy spreads its tentacles in the hearts of such people, who do not enjoy the bounties of this world; the Devil deprives them of the glories of the other world too, and they are condemned to suffer in both the worlds. At the same time, the Devil, does not lose his grip on the collars of people like you and me, who have no access to the leadership of a congregation, and who lament the absence of proper means; he makes us doubt the utility of congregations of Muslims, and makes us scorn and flout them. We may be led to look upon our failure to capture a congregation as otherworldly seclusion, and ourselves as free from love of station and honour. Then we become worse than both of the groups, we neither belong to the first category of people, who enjoy the good things of this life, nor do we belong to the second category, whose achievements are comparatively humbler; nor do we have any claim to the next world; nevertheless if we get an opportunity, we might prove to be more power-hungry, honour-thirsty, and greedy than either of the groups.

How Does Riya’ Infiltrate the Ranks of the Congregation?

The Satan is not content with dragging the leader of the congregation to the hell. His lust is not satiated with that. He infiltrates the ranks of the worshippers also. Since the first row is more esteemed than other rows, and its right wing superior to the left, he makes them his target more often than any other row. He attracts the pious towards the right part of the first row, and incites them to pose to be superior to others in the eyes of the people. The helpless fellow, unconscious of the Satan’s whispering, tries to demonstrate his superiority through a sanctimonious glance or gesture, which displays his inner polytheism, which is enough for sending him to Sijjin. From here, the Satan then steals into other rows to allure other people on account of his awkward gestures and funny behaviour a devotee becomes the target of jeer and sneer of others, who consider themselves to be free from all sort of faults. Sometimes it has been observed that a respectable person, especially a scholar of rare distinction and high intellectual calibre, is made to sit by the Devil in the last row, in order to make people realize that though his position is much higher, but since he does not care for worldly position and is free of self-esteem, he has come to sit in the last row. Some people of this kind will never be seen sitting in the first row.

The Satan is not satisfied with influencing the imam and his followers; he sometimes catches hold of one of the loners by the beard, persuading him to leave his house or shop, and by means of his allurements he launches him into a corner of the mosque over a prayer mat. For such a man, no imam is `adil, or qualified to lead prayers. The Satan makes him perform a prolonged prostration and ruku` and an extended prayer. In his heart of hearts, this individual wishes to make people believe that he is pious and conscientious to such a degree that he avoids the congregation, so that he may not be trapped into following an unjust imam. This person, besides being conceited and sanctimonious, is also ignorant of the laws of theShari’ah. The marji` taqlid (legal authority) whom he follows may not have laid any condition for praying behind an imam except acceptability of his outward behaviour. But the loner is not concerned with that, for his real motive is riya’. He merely wants to present himself as a man of piety in order to gain the favour and admiration of people.

In the same way, our other activities also are interfered with by the Satan. This damned creature, whenever he finds a murky heart, he makes it his resting place and tries to spoil our visible and invisible deeds, and transforms our good deeds into such as lead us directly to the hell.

An Invitation to Sincerity:

My friend, be judicious and careful in your actions. Demand from yourself an account of every deed. Cross-examine yourself for every detail; try to evaluate your deeds through introspection whether they were meant for the realization of virtue or motivated otherwise. What motivated you to ask questions about mid-night prayers? Was it purely for the sake of God with an intention to perform such prayers, or for projecting your image as a deeply religiously person? Why is it that you are eager to inform others about your pilgrimage by all possible means and about the number of times you undertook it? Why are you not content with confining your charitable deeds to yourself alone, and what do you want to gain by informing the others of your acts of charity, for as soon as you find an opportunity you announce them? If it is undertaken for the sake of God, and you intend that people should imitate you, and you think in terms of (the one who shows the path of virtue is as worthy as-the doer of it) while performing this deed, its display is justified; thank God, for He has enabled you to act with a clear conscience and pure heart. But beware of the guiles of Satan while interrogating your self, for he can project the acts adulterated with riya’ as selfless and sacred. If your action is not for the sake of God, then it is better to abstain from doing what you have been doing, for it amounts to sum`ah, i.e. advertisement of false virtues, which is a branch of the accursed tree of riya’; for God Almighty does not approve of it and condemns its perpetrator to Sijjin. We ought to seek refuge in God from the vice of deceit, whose guiles are very subtle. We have a general idea that our deeds are not pure and sincere, because had we been His true servants, why does the Devil, despite promising not to impede the actions of His true servants, disturb our sanctity and make us an instrument of his evil designs? In the words of my respected teacher, the Devil is the watchdog of the Almighty’s court; he does not bark at the person who is near to God, and does not bother him. As the watchdog does not drive the friends of the master away from the house, in the same way, the Satan also recognizes God’s friends, and does not allow any stranger to get access to Him. Therefore, whenever you realize that the Satan interferes in your affairs, you should immediately know that your actions are not performed with sincere intentions and are not meant for the Almighty. If you are a sincere believer in God, why doesn’t your tongue pour forth words of wisdom, coming from the heart? For about forty years you imagine that you have been performing virtuous deeds in order to please God, whereas it occurs in a hadith that whosoever remains faithful to God for forty days, springs of wisdom emanate from his heart. This is, therefore, a sign for us to comprehend that our deeds were not performed for the sake of God, though we ourselves are not conscious of it, and this is the main cause of our irremediable sickness.

Pitiable is the condition of the devotees, worshippers, leaders and followers of Friday congregations and men of high knowledge and learning! When they will open their eyes in the court of the Most High on the Day of Judgement, they will come to know that they are not only among the sinners, perpetrators of major sins, but even worse than infidels and idolaters, and their record of deeds even darker than theirs.

It is a matter of pity for a person that his prayers and other devotional acts should serve as fuel for the fires of hell. May God save us from the moment when, in spite of one’s alms-giving andzakat and piety, one’s appearance will be distorted to such hideousness that it is not even imaginable. You, a helpless creature, are branded as a mushrik, an idolater, and a sinner despite your belief in the Unity of God. God willing, He will forgive the sinners by His mercy, but for the mushrik He has said that He will not forgive him if he dies without repentance.

It is stated in the ahadith that one used to Riya’-the one who makes a display of his religiosity, devotion, high religious status, his preaching and leading of prayers, his fasting, his namaz and even his pious deeds for the sake of gaining respect in the hearts of people is a polytheist. His shirk (idolatry) is confirmed by the traditions of the Imams of the Holy Household (A) and the Quranic text, and hence his sin is unpardonable. It would have been better for you to be among the perpetrators of major sins, to be one notorious for his evil conduct and perpetration of obvious indignities, while being a monotheist, instead of becoming a polytheist.

Now, my friend, introspect seriously and find some remedy to cure your (spiritual) sickness, and realize the futility of acquiring honour in human hearts, a small piece of flesh which will not satisfy a bird’s appetite. These weak creatures possess no power, and their estimation is insignificant. The real power is to be sought in Him; He is the Absolute Cause of all causes-the Ultimate Cause. Even if all creatures make a joint effort to create a single mosquito, they will not be successful in doing so, and if the mosquito causes them a slight harm they will not be able to avert it if God does not will so.

All power belongs to the Almighty. He is the Mover of the universe. Whenever you do something and make an effort to perform something, inscribe on your heart with the pen of reason: (no one is effective in the realm of existence except God).

By all possible means equip your heart with the principle of unity of Divine Action (tawhid-e af’ali), which is the first stage of the belief in the Unity of Being, and thus convert it into the heart of a true believer. Illuminate your heart with the holy dictum of: (there is no god but Allah); and mould it accordingly. Lead your heart to the stage of tranquility (itminan), and make it realize that human beings can cause neither harm nor good, and that God alone is capable of doing any harm or good to anybody. Cure your vision, which suffers from blindness so that you are not raised blind on the Day of Judgement and complain to the Almighty (My Lord! wherefore have You raised me (here) blind …? [20:125]).The Will of the Almighty prevails over the wills of other beings. If your heart surrenders to these holy words, and has faith in them, this can be hoped that your deeds will be rewarded and all the traces of polytheism, Riya’, infidelity and hypocrisy will be wiped out from the face of your heart. This profound faith is in accordance with reason and revelation, and there are no traces of determinism (jabr)present in it. It is possible that some people who do not know the meaning, the basic principles and ingredients of determinism may mistake it as such, whereas it is not jabr but tawhid. Determinism is a kind of shirk; whereas tawhid is right guidance, determinism is misguidance. This occasion is not proper for discussing determinism and freedom. But those who fully understand this issue can appreciate the import of what I say. Moreover, the Prophet (S) has asked us not to indulge in such discourses. Anyway, ask God Almighty, through supplication and humble entreaties all the time, especially in loneliness, to guide you and to illuminate your heart with the light oftawhid. Ask Him to endow you with the vision of the hidden, the perception of the unity (in diversity)-the Unity of Divine Being, so that you may not attach importance to anything else and consider every other thing as insignificant and trifle. Beseech His Holy Essence to make your actions pure and sincere, and lead you to the path of sincerity and love. And if you have reached such a spiritual station that your prayers are responded and you can do something for this helpless creature of God, who has squandered his life in meaningless pursuits, devoid of any real purpose, hankering after desires and lusts, whose sins have sickened the heart to a point where no exhortation, advice, Quranic verse, or tradition of the Prophet (S), or argument or wise saying can have any effect, do pray for him; may be your prayer shall secure his deliverance. God never turns away a believer from His court, and He grants his prayers. By ever remembering these things, which you already know and which are also not new to you, be heedful and sincere from within the heart, and, without ceasing, critically reevaluate your movements, pauses, and your behaviour. Always scrutinize your secret intentions, and strictly take account of everything in the same manner as one business partner is accountable to the other. Abstain from everything that resembles riya’ and simulation, however virtuous it may appear to be. Even in the matter of obligatory religious duties, if you believe that you cannot perform them sincerely in public, perform them secretly, though it is preferable to perform them openly. It is rare for riya’ to occur in obligatory duties themselves; more often it relates to their mode of performance and to acts which are mustahabb or supererogatory. In any case, purge your heart from the dirt of polytheism with perfect solemnness and severest self-criticism, lest, God forbid, you should pass away from this world in this state that your performance is deplorable, and there is no hope of salvation for you. Then you will invite the wrath of God, as mentioned in the tradition quoted in Wasa’il al-Shi’ah from Qurb al- asnad, and reported from Amir al-mu’minin `Ali (A):

Amir al-mu’minin ‘Ali (A) reports that the Prophet (S) said: "One who does some act liked by God in order to show off to people, and in secret manifests such qualities as are abominations to God, he shall encounter God’s anger and wrath [ on the Day of Resurrection]." [5]

There are two probable interpretations of this hadith. Firstly, it is about such a person who presents himself as paragon of virtue before people, while his inner self is immersed in ugly vices. Secondly, it may be about a person who performs outwardly virtuous deeds with the intention of Riya’. In any case, it is obvious that the hadith condemns riya’, because the performance of the obligatory acts and duties if not motivated by riya’, cannot be the object of Divine wrath. In all probability the second meaning is closer to the import of the hadith, as the open performance of wicked deeds is a greater evil.

This is a warning for us to be cautious lest, God forbid, we do something to incur the wrath of the King of kings and the Most Merciful of the merciful:

A Tradition of Imam `Ali (A):

We conclude this section with a tradition reported from the commander of the pious, Amir al-mu’minin (A), recorded in al-Kafi. Al-Shaykh al-Saduq has also reported the same tradition from al-Imam al-Sadiq (A), which forms a part of the last will and testament of the Prophet (S) to ‘Ali (A):

Said al-Imam al-Sadiq (A) that Amir al-mu’minin (A) said: `There are three distinguishing features of one accustomed toriya’: he expresses joy and cheerfulness when he is greeted by people; he becomes cheerless and sullen when alone; and he wishes to be praised for everything he does.’ [6]

Since this vice is so hidden and subtle that it remains unnoticed by the person himself, he is unaware of the fact that inwardly he is a hypocrite, and he imagines his actions to be pure and untainted. Therefore, the signs of this characteristic have been described so that men should be able to identify their hidden motives by examining their inner self in their light and be able to prevent and treat them accordingly. An individual may introspect and know that he is not inclined to perform his religious duties when he is alone; even if with great compulsion he forces himself to perform them, or even if he performs them habitually, he does not perform with real sincerity and purity of heart, but rather as a physical exercise; but while performing his prayer in the mosque, in the congregation of the people and in the presence of others, he becomes animated, performing his prayer with utmost joy and enthusiasm. He is inclined to perform long and protracted ruku`s and prostrations; he performs the mustahabb actions properly, caring about their minutest particulars. If one pays a little attention to one’s inner state, one may come to know the reason for this vigour. Why is it so that he spreads the net of his (pretended) piety for catching the attention of people? He may mislead himself by saying that he is more pleased with praying in the mosque, as it is more meritorious to do so, and that it brings more rewards also. He will convince himself by saying that it is preferable to say prayer in a better way in front of others, in order that they may follow his example and be attracted towards the religion. Man deceives himself by all means and never thinks of correcting himself. For a sick person who considers himself to be sound there is no hope of being cured. The ill-fated man’s innermost being not only secretly aims to parade his good deeds before people, remaining unconscious of its inner urge, but is also bent upon presenting his sin as worship and his conceit as propagation of religion, despite the fact that the performance of themustahabbat prayers is mustahabb in seclusion. Why is it that your self always responds in public, and why do you relish weeping out of the fear of God in the gathering of people, though in loneliness in spite of squeezing your eyes you cannot bring out a single tear? Where is the fear of God? Does it grip you in the gatherings of people only? Does it overwhelm you only on the occasion of the Nights of Great Value ( ) in front of several thousands of people? Such a man offers one hundred rak`ah’s of namaz and recites the Du`a-iJawshan-i Kabir and Du`a-i Jawshan-i Saghir in addition to severalsurahs of the Quran and is not bored and does not feel the slightest weariness. If man performs something purely for the sake of God or for gaining His blessings, or out of fear of hell or in the hope of heaven, why should he desire that his deeds be praised by men and admired by them? His ears are all the time eager to listen something in his praise, and his heart is after those who observe his devotion and notice how venerable this gentleman is, for he is so punctual about the prayer and is so concerned about the supererogatory duties. If your deeds are meant for God, what does this exaggerated craving mean? If the fear of hell and the hope of heaven force you to perform these deeds, what does this love of publicity mean? You ought to realize that this desire issues from the accursed and abominable tree ofriya’. Therefore, try as much as you can to purify yourself of these absurd inclinations (to the extent possible), and try to reform yourself.

Variation in Grades and Degrees of Qualities among Different Individuals:

At this stage it is essential to remind you that each one of the qualities of the soul, both the good ones and the bad, has numerous grades and degrees. Those who acquire virtues and give up vices are grouped with the `urafa’, saints and friends of God (awliya’ Allah).As for other individuals, the nature of vices and virtues is determined by the spiritual station to which they belong. It may be that the qualities which are considered to be vices for those belonging to higher spiritual station are not considered vices for those belonging to a lower stage. On the contrary, in a way, they may even be regarded as their accomplishments. And similarly the qualities that are regarded as virtues for the people of a lower category may be vices for men of a higher category. Riya’ is also one of such (relative) vices that we are discussing presently. Authenticity (ikhlas) is the highest stage of freedom from riya’ and is characteristic of the saints (awliya’ Allah); others do not share this quality. The common people generally attain a lower stage of it, and this does not harm their iman or ikhhlas, because, generally, they have a natural inclination that their virtues be known to others. Though they may not have intentionally performed them for the sake of demonstrating them, but their self is instinctively inclined to make them known. This tendency does not annul their action, nor does it make them infidels, hypocrites (munafiqun) or polytheists either. But the same trait is considered to be a shortcoming in the case of a wali or `arif bi-Allah,as for them it amounts to nifaq or shirk. Absolute purification from the impurity of polytheism and obtaining perfect authenticity (ikhlas)of devotion is essentially a primary, condition for attaining the stage reserved for awliya’ Allah, and there are even higher stages which they can attain, but, here, it would be out of place to go into these details. Our Imams, upon whom be peace, have declared that their worship was the worship of emancipated souls (ahrar), which was performed for the sake of love of God alone, neither due to the fear of hell nor in the hope of heaven; and they considered this stage to be the first step of their wilayah. To them worship is a state of ecstasy and rapture which is beyond the reach of our imagination and understanding. Apart from the above-mentioned ahadith narrated from the Prophet (S) and Amir al-mu’minin (A), there is another hadith also, reported by Zurarah from imam Abu Ja’far (A), which is as follows:

Zurarah reports that he questioned al-Imam al-Baqir (A) about the status of a person who performed good deeds, which were seen by others and it made him happy. Said the Imam (A): "There is no harm in it; there is no one who does not like that his good deeds be made known to the people, in case he does not perform them [solely] for the sake of attracting their admiration. [7]

In one of the two ahadith, the tendency of performing good deeds for the sake of earning respect and admiration is considered as the sign of riya’, while in another hadith it is stated that there is no harm in the joy resulting from the demonstration of a good deed. These two different positions are taken in view of the category to which an individual belongs. There are certain other reasons also for such a view, but we shall abstain from mentioning them.

What is Sum’ah ?

At the end, it is to be noted that sum`ah means to orally transmit one’s good qualities to the ears of people for the purpose of attracting them and publicizing oneself, and this tendency is a branch of the vicious tree of riya’. For the same reason we have dealt withsum’ah as a part of riya’, not as a distinct vice, and have not elaborated its meaning separately.

Before They Call I Will Answer…. Isaiah 65:24

THIS WILL TRULY LIFT YOU UP SPIRITUALLY. ENJOY & BELIEVE.

Isaiah 65:24

This is a story written  By a doctor who worked in Africa .

One night I had worked hard to help a mother in the labour ward; but in spite of all we could do, she died, leaving us with a tiny, premature baby and a crying two-year-old daughter. We would have difficulty keeping the baby alive; as we had no incubator (we had no electricity to run an incubator).

We also had no special feeding facilities. Although we lived on the equator, nights were often chilly with treacherous drafts. One student midwife went for the box we had for such babies and the cotton wool that the baby would be wrapped in.

Another went to stoke up the fire and fill a hot water bottle. She came back shortly in distress to tell me that in filling the bottle, it had burst (rubber perishes easily in tropical climates)..

‘And it is our last hot water bottle!’ she exclaimed. As in the West, it is no good crying over spilled milk, so in Central Africa it might be considered no good crying over burst water bottles.

They do not grow on trees, and there are no drugstores down forest pathways.

‘All right,’ I said, ‘put the baby as near the fire as you safely can, and sleep between the baby and the door to keep it free from drafts Your job is to keep the baby warm.’

The following noon, as I did most days, I went to have prayers with any of the orphanage children who chose to gather with me. I gave the youngsters various suggestions of things to pray about and told them about the tiny baby. I explained our problem about keeping the baby warm enough,mentioning the hot water bottle, and that the baby could so easily die if it got chills. I also told them of the two-year-old sister, crying because her mother had died.

During prayer time, one ten -year-old girl, Ruth, prayed with the usual blunt conciseness of our African children. ‘Please, God’ she prayed, ‘Send us a hot water bottle today. It’ll be no good tomorrow, God, as the baby will be dead, so please send it this afternoon.’

While I gasped inwardly at the audacity of the prayer, she added, ‘And while You are about it, would You please send a dolly for the little girl so she’ll know You really love her?’

As often with children’s prayers, I was put on the spot. Could I honestly say ‘Amen?’ I just did not believe that God could do this.

Oh, yes, I know that He can do everything; the Bible says so. But there are limits, aren’t there? The only way God could answer this particular prayer would be by sending me a parcel from the homeland. I had been in Africa for almost four years at that time, and I had never, ever, received a parcel from home.

Anyway, if anyone did send me a parcel, who would put in a hot water bottle? I lived on the equator!

Halfway through the afternoon, while I was teaching in the nurses’ training school, a message was sent that there was a car at my front door. By the time I reached home, the car had gone, but there on the verandah was a large 22-pound parcel. I felt tears pricking my eyes. I could not open the parcel alone, so I sent for the orphanage children.. Together we pulled off the string, carefully undoing each knot. We folded the paper, taking care not to tear it unduly Excitement was mounting Some thirty or forty pairs of eyes were focused on the large cardboard box. From the top, I lifted out brightly-coloured, knitted jerseys. Eyes sparkled as I gave them out. Then there were the knitted bandages for the leprosy patients, and the children looked a little bored.. Then came a box of mixed raisins and sultanas – that would make a batch of buns for the weekend.

Then, as I put my hand in again, I felt the…..could it really be?

I grasped it and pulled it out. Yes, a brand new, rubber hot water bottle. I cried.

I had not asked God to send it; I had not truly believed that He could.

Ruth was in the front row of the children. She rushed forward, crying out, ‘If God has sent the bottle, He must have sent the dolly, too!’

Rummaging down to the bottom of the box, she pulled out the small, beautifully-dressed dolly. Her eyes shone! She had never doubted!

Looking up at me, she asked, ‘Can I go over with you and give this dolly to that little girl, so she’ll know that Jesus really loves her?’

‘Of course,’ I replied!

That parcel had been on the way for five whole months, packed up by my former Sunday school class, whose leader had heard and obeyed God’s prompting to send a hot water bottle, even to the equator.

And one of the girls had put in a dolly for an African child – five months before, in answer to the believing prayer of a ten-year-old to bring it ‘that afternoon.’

‘Before they call, I will answer.’ (Isaiah 65:24)

When you receive this, say the prayer. That’s all I ask. No strings attached. Just send it on to whomever you want – but do send it on.

Prayer is one of the best free gifts we receive. There is no cost, but a lot of rewards. Let’s continue praying for one another.

This awesome prayer takes less than a minute.

Heavenly Father, I ask you to bless my friends reading this. I ask You to minister to their spirit. Where there is pain, give them Your peace and mercy. Where there is self doubting, release a renewed confidence to work through them Where there is tiredness or exhaustion, I ask You to give them understanding, guidance, and strength. Where there is fear, reveal Your love and release to them Your courage.. Bless their finances, give them greater vision, and raise up leaders and friends to support and encourage them. I ask You to do these things in Jesus’ name. Amen

God bless you today and always.

Salaat & Aamaal for the 1st of Rabbiul Awwal

 

General Rites of the Months

The general rites to be advisably done in each month are as follows:

First: It is recommended to say the famous supplicatory prayers at the sight of the new moon. The most preferable of these is the supplication No. 43 of Sahifae Sajjadiyyah, which has been mentioned within the rites at the beginning of Holy Ramadhan.

Second: It is recommended to recite Surah al Fateha seven times in order to escape eye ache.

Third: It is recommended to have some cheese, for it has been narrated that one who usually eats some cheese at the beginning of each month will have almost all his requests answered.

Fourth: At the first night of each month, it is recommended to offer a two unit prayer with Surah al Fateha and Surah An’aam (No. 6). One may then pray Almighty Allah to save him from any terror or pain and to make him live throughout that month peacefully and safely.

Fifth:

Salaat Ruyati Hilal – Salaat upon seeing new moon

It is desirable to pray a 2 rakat Salaat after seeing the moon of the first night of every lunar month, within 3 days & earlier the better. Also give sadaqa /charity & Inshallah you will be safe throughout the month.

This salaat is to be prayed exactly like the morning prayer, except make foll adjustments.

1. Make Niyat of Ruyatil Hilal

2. In first Rakat recite after Sura Fateha recite Sooratul Ikhlass 30 times

3. In the second rakat after Sura Fateha  recite Sooratul Qadr 30 times

4. After Salaam Recite the following :-

   Transliteration

There is not a "moving creature" in the earth but the sustenance thereof depends on Allah. He knows its habitation and its repository. All is in a manifest Book.

If Allah touch you with affliction, there is none that can relieve there from save He; and if He desires good for you, there is none who can repel His bounty. He makes it available to whom He wills of his bondmen. He is the Oft-forgiving, the Merciful.

Allah will vouchsafe, after hardship, ease. That which Allah wills (will come to pass)! There is no strength save in Allah.

Allah is sufficient for us! Most Excellent is He in whom we trust!
I confide my cause unto Allah. Verily, Allah is Seer of (His) bondmen,
There is no god save Thou. Be Thou glorified! Verily, I have been a wrongdoer, My Lord! I am needy of whatever good Thou sends down for me. My Lord! Leave me not alone (childless), though Thou art the best of inheritors.