May 19

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.

May 13

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

Dua Sahifae Fatema

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.

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May 12

Forty Hadith by-Imam Ruhullah al-Musawi al-Khumayni-Part 4

Fourth Hadith: On Kibr

 

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… Muhammad ibn Ya’qub (al-Kulayni) from ‘Ali ibn Ibrahim, from Muhammad ibn ‘Isa, from Yunus, from Aban, from Hakim; who says: "I asked Abu `Abd Allah (al-Imam al-Sadiq) (A) as to the lowest degree of ilhad (apostasy). He answered, `Verily kibr (pride) is its lowest degree.’ " [1]

What is Kibr?

Kibr is the name of a psychic state in which a person feels a sense of superiority and behaves high-handedly with others. Its signs are discernible in his actions and its symptoms are clearly noticed by others by which they know that he is proud. Kibr is something different from `ujb, and, as mentioned earlier, this vice is the offspring and fruit of the tree of `ujb. `Ujbconsists of self-love and conceit, and the meaning of kibr is to consider oneself superior to others. When someone perceives a merit in himself and is overcome by a sense of pleasure, exultation, and vanity, that state is called `ujb. And when he considers others to be lacking in the imagined merit within himself, he perceives himself to be superior. This perception of superiority and supremacy over others causes in him a state of vanity which is pride. Kibr, in this sense, is an inner state, and when its effects are reflected in his behaviour and his speech, it is called takabbur. In short, the self-indulgent person becomes self-seeking, and his self seeking tendency grows into self-love, and when this self-love is filled to the brim it manifests itself as haughtiness and high-handed treatment of others.

Here, it is necessary to mention that the psychic traits, whether vices and infirmities or virtues and accomplishments, are extremely complicated and complex matters. It becomes extremely difficult to discern one from the other. On account of this, there is often a great difference of opinion even among great scholars in precisely defining them and it may be impossible to give a faultless definition of inner states. Therefore, it is better for us to leave this matter to the inner conscience of individuals and not to entangle ourselves in the maze of finding precise definitions, and turn attention to our main purpose.

The Kinds and Degrees of Kibr:

It should be noted that there are different degrees of kibr, similar to the stages and degrees that were mentioned during the discussion about `ujb.However, there were some stages that could be mentioned with regard to`ujb, but since they were not so important in that context we abstained from mentioning them. Yet it is important to mention those stages in the context of kibr. But at first let us note that the stages of kibr, similar to those of `ujb, are six in number:

1. Kibr on account of possessing true faith and belief.

2. As opposed to it is the pride in invalid faith and false belief .

3. Pride on account of good qualities and praiseworthy attributes.

4. Pride in moral vices and undesirable qualities.

5. Pride in one’s righteous deeds and devotional exercises.

6. Pride in sinful and wicked deeds.

It is possible that each one of these stages may be caused by the equivalent degree of `ujb present in one’s soul, or it may have some other reason, which we shall discuss afterwards. For the time being, of our main concern here are the external factors as sources of pride- like the pride in one’s family, descent, wealth, status, position, and the like. Following that, God willing, we shall discuss the evils of this vice and their remedies, according to my ability. And I implore God’s help and assistance in making it effective upon others as well as my own self.

There are certain other aspects and levels of kibr when considered in another perspective. They are: (1) kibr towards God; (2) kibr towards His prophets, messengers, and awliya(3) kibr in regard to the Divine Commandments, which also amounts to kibr towards God; (4) kibr towards the creatures of God, which, too, according to the `urafa’, amounts to kibrtowards God.

As to the kibr towards God, it is the most abominable, the most destructive, and the highest degree of pride, and is present in infidels, those who contest God’s authority, and those who make claims to divinity. Sometimes its traces are seen among some men of faith as well (whose description is not appropriate here). This kind of kibr signifies the extreme of ignorance and the absence of knowledge about one’s limits and the majesty of the Necessary Being.

As to the kibr towards the prophets and awliya‘ of God, it was an attitude which was more prevalent during their own days, and the Quran reports about it in this verse:

Shall we put faith in two mortals like ourselves? … (23:47)

And someone from his people is reported to have said (about the Prophet [ S ] ):

If only this Quran had been revealed to some great man of the two towns. [i.e. Makkah and al-Ta’if] (43:31)

During the early days of Islam, the instances of such pride towards theawliya’ of God were very frequent, examples of which are still manifested in the behaviour of some professors of Islam.

As to the kibr towards the commands of God, it is seen among some sinners, such as those who abstain from performing Hajj as they do not consider the dress of ihram appropriate for themselves; abstain from salatbecause they consider the state of prostration as not in accordance with their position and status. Such kind of pride is sometimes seen among persons of faith, devotees, and scholars who abstain from adhan on account of it. Similarly there are those who would not accept a word of truth if it comes from anybody belonging to the same status as themselves, or lower. Sometimes it happens that one hears something from his colleagues or friends, and vehemently rejects it and derides the speaker, but he readily agrees with it when it is uttered by someone superior to him in religious or worldly status. It is even possible that he would accept it with the same seriousness with which he had rejected it earlier. This person is not a seeker of truth, but his pride has drawn a curtain over the truth, to which his obsequiousness has blinded and deafened him. It is the same kind of pride which prevents a scholar from teaching a certain subject or a certain text because he considers it below his dignity, or dissuades him from giving lessons to persons devoid of any outwardly significant position. Or one may stand away from a small mosque attended by a small number of persons for the same reasons despite knowing that the pleasure of God lies in his doing so. Sometimes the traces of pride are so subtle that the person who is afflicted by this evil, unless he is careful and serious about correcting himself, cannot know that his actions testify to the presence of kibr in his character.

As to the kibr towards the creatures of God, kibr towards men of divine knowledge and scholars is the worst form of it, and its evil effects are graver and its harms more serious than of any other type of kibr. Of this category of kibr is the pride which avoids the company of poor people and seeks out prominence in gatherings and meetings, and displays itself on the road and in one’s carriage. Yet this evil is prevalent and inflicts all the classes of society; from the elite to the class of `ulama’ and scholars of hadith; from the rich to the poor and deprived classes; no one can elude it, except for those whom God Almighty saves. Sometimes it is so difficult to discern between humbleness and humility aimed at popularizing oneself, and between pride and self-containedness, that one should seek refuge in God Almighty, that He may guide us on the right path. If one is eager to reform oneself and tries to reach one’s goal, the Holy God guides him with His infinite mercy on the right path and eases one’s journey on this path.

The Causes of Kibr:

There are various causes of kibr, but all of them derive from the delusion which occurs when men imagine themselves to possess some kind of excellence. This illusion leads to `ujb, which, blending with self-love, conceals others’ merits and virtues from their eyes. When that happens, the afflicted individual believes others to be inferior to himself and begins to cherish a feeling of self-esteem in his heart, as well as manifesting a similar demeanour. For instance, one may find an individual among the `Ulama’ and `urafa’ who considers himself to be a visionary and a man of mystic knowledge and insight, classing himself in the category of saintly persons with a high record of good deeds. Such persons make an absurdly ostentatious show of their superiority over others, dismissing the hukama’ and philosophers as nuts, the fuqaha’ and muhaddithun as superficial bums, and all ordinary people as subhuman creatures and beasts. They scorn and look down on all the creatures of God; while claiming to follow the dictum of and they beat the drum of their truth-seeking, whereas the Divine teachings require of them to contemplate the creatures of God with goodwill and optimism when the least knowledge of God demands that he should not scorn these manifestations of His Glory and Beauty. He himself would affirm this while speaking about Divine teachings, pronouncing something which contradicts his own inner state. Yet this happens because those teachings have not penetrated his heart. The poor fellow has not attained even the station of a true believer, yet he often speaks of `irfan. Although `irfan has not touched him, he claims to have realized the ultimate Truth.

Among philosophers, too, there are such persons who consider themselves to be in possession of the proofs and knowledge of certain truth. They class themselves among men of certain knowledge of God who possess confirmed belief in angels and scriptures; yet they look down on others in disdain. They dismiss all other sciences as fiction and all human beings as defective in faith and knowledge, viewing them with haughty contempt in their hearts as well as their arrogant demeanour, whereas the knowledge of the majesty of the Lord and the utter destitution of the ephemeral creature (that he is), necessitates an opposite behaviour. The truly wise(hukama’) are those whose knowledge of the secrets of human origin and end makes them modest and humble-God Almighty had bestowed upon Luqman the gift of wisdom; yet the Quran reports of him as saying to his son:

Turn not thy cheek in scorn toward people, nor walk with pertness on the earth. Verily, God loveth not any braggart boaster.

(31:18)

Sometimes such people are found among those who claim to be mystic masters and guides of consummate inner purity, yet, they treat the common people with pride and look down on fuqaha’, `ulama’ and their followers, and speak disparagingly of philosophers and hukama’. They consider everyone except themselves and their associates as doomed creatures. Since they themselves lack in knowledge and learning, they consider knowledge a thorn in the path of spiritual journey, and those who possess it are considered by them as devils who mislead the wayfarers in their inward journey, although their own claims to high spiritual station would tend to contradict such a viewpoint. A spiritual guide of people must himself be free from all kinds of mortal and destructive sins and qualities; one who claims the capacity to guide the astray should have transcended the narrowness of mundane existence and its attachments, being absorbed in the beatific vision of His Glory. He should not be haughty and disdainful towards the creatures of God.

Also among the class of fuqaha’, scholars of fiqh and hadith and the students of these sciences sometimes such people are seen who view other people with scorn and treat them high-handedly, considering themselves to be worthy of every praise and appreciation. They think that everybody should obey their commands without any hesitation, and apply the following criterion to themselves:

He (i.e. God) will not be questioned as to that which He does, but they will be questioned. (21:23)

Except for themselves and a handful of persons like themselves, they do not consider anybody to be fit to enter Paradise. Whenever something is spoken about other field of learning, they dismiss it with scorn. They unhesitatingly reject every other discipline except their own field- of which they possess very little knowledge-considering it not only unworthy of study but destructive. They denounce the scholars of other sciences due to their own ignorance. They present their own views as if their religiosity necessitates such a contempt, whereas knowledge and religion are free from such prejudices. The Shari’ah forbids men from speaking about anything without having its proper knowledge, and considers it obligatory to respect every Muslim. This wretched fellow without possessing enough knowledge of religion or sciences is sinful of doing something which is against the scripture of God and the teachings of His Prophet (S). Yet he moulds his ideas into the form of religion; though the conduct and behaviour of all the great scholars of every generation was unlike this. Each one of the branches of religious sciences demands the scholars who are associated with it to be humble, and requires them to obliterate all signs of pride from their hearts. None of the sciences gives rise to pride and none of them is against humility. Later I will explain the causes behind this sharp contrast between their knowledge and behaviour.

Also among the experts of other sciences, like medicine, mathematics, physics, engineering, industrial crafts, etc., the instances of pride and arrogance are seen. They underestimate all other sciences however important they may be, and scorn the scientists belonging to them. Each one of them believes that whatever he knows is the real knowledge. They scorn people in their hearts, as well as manifest it in their demeanour; whereas their knowledge does not require this.

Some others who do not belong to any of the branches of science, like the people devoted to prayers and other devotional rites, also tend to behave high-handedly with others. They disdain people and treat them with contempt, and do not consider even great scholars as worthy of redemption. Whenever there is a discussion about knowledge, they point out that knowledge without action is useless. They give great importance to the little knowledge that they themselves possess and view all others with`ujb and haughty contempt, forgetting that if their worship were true and sincere it would have reformed them. The prayer forbids one from performing indecent deeds and sins and is considered as the culmination of a Muslim’s attainment (mi’raj al-mu’min). But such a person, even after performing the salat for fifty years and meticulously performing all obligatory (wajibat) and recommended (mustahabbat) religious duties, is immersed in the vice of pride which is a kind of apostasy-from head to toe, and is afflicted with `ujb-which is uglier than any other indecency-and comes to resemble Satan and acquires his attributes. The salat that does not forbid one from indecencies and indignities, the prayer which does not protect the heart, rather whose excessive performance vitiates the heart, is not worthy of being named as salat. The salat about which you were so particular, but on account of which you come to resemble Satan acquiring pride, his characteristic trait, is not salat; for the salat does not result in pride either.

All these are dangers of knowledge and deeds, but pride can also arise from other causes, all of which relate to a sense of one’s worth and excellence which others are imagined to lack. For instance, someone who comes of a noble descent looks down on those who are not like him. Other reasons relate to personal beauty and charm, one’s tribe, the number of one’s supporters, followers, or pupils, which cause arrogance and pride with respect to others who do not possess these advantages. In all cases, therefore, pride is caused by an illusion of some kind of perfection in oneself, elation on its account and `ujb, while others are seen to lack such an imagined merit or advantage.

Even the bad characters and persons of vicious morals, also, sometimes look down on others with haughty contempt, because they consider whatever they possess as a kind of merit and asset. Though the person afflicted with the vice of pride tries to conceal it due to some reason or other and tries to show no sign of it, but since this evil tree of pride has run its roots in his heart, its effects nevertheless manifest themselves. As soon as any change occurs in the natural condition of the possessor of this vice, as when he loses control over himself due to anger, he starts boasting of his superiority and enumerating his merits, whether they belong to the category of knowledge or deeds or whatever. At other times, a proud person exhibits his pride, not paying any attention to its outward revelation. The intensity of his pride makes him lose control over himself. Then, his pride finds expression in his movements and pauses. In social gatherings he shows his self-importance by taking a lead over other people while entering and leaving. He neither allows the poor to join his company, nor does he himself attend their gatherings. He creates an artificial halo of sacredness around himself and every action of his, the gait, the manner of looking at other people, the manner of speaking to them, everything is indicative of his pride and haughtiness. One of the researchers, from whom I have borrowed the fundamentals of this discourse and have translated them, says that the lowest degree of pride in a scholar is that he should turn his back on other people as if he wants to avoid them. The lowest degree of pride in a devotee (`abid) is manifested in his stern attitude towards people and his frown, as if he wants to avoid them, or as if he is angry with them. The poor fellow does not know that piety and continence (wara`) does not lie in the frowns on one’s brow or forehead, not in a disdainful look and a wry face, not in avoiding the people, not in bending the head or turning the neck, but it lies inside one’s heart. The Prophet (S) once, pointing at his chest, said, `Piety lies here." On some occasions the devotee boasts about himself in his speech; while expressing the purity of his soul, he makes a display of his devotional exercises, brags about himself by mentioning his pious deeds, and denounces others for their shortcomings, thus highlighting the superiority of his piety. Sometimes he does not say anything explicitly but makes some jesture which implicitly exhibits his piety. A scholar afflicted with kibr may brag about his own intellectual achievements, saying, "What do you know! " Then he would mention the books read and written by him, the universities visited by him, the professors and authorities whom he has met, and his own scholarly endeavours. Therefore, at all times, it is necessary to seek refuge in God from the mischiefs of the self and its wiles.

Spiritual and Social Harms of Pride:

Whereas there are many vices inherent in pride itself, it generates many other vices as well. It prevents men from acquiring inward and outward merits and from enjoying the blessings of this world and the Hereafter. It causes hatred and rancour in human hearts, disgraces man in the eyes of his fellow human beings, and brings about humiliation for him. It forces other people to retaliate against him and despise him and insult him. In al-Kafi, al-Imam al-Sadiq (A) is reported to have said: "There is no person who does not have a harness on his head, and an angel who attends to it. Whenever he is proud, the angel says, `Be humble, lest God should disgrace you’. Thus, he is the greatest of human beings in his own eyes, whereas in other people’s eyes he is the smallest of creatures. When he is humble and modest, God removes the harness from his head and the angel says to him, `Elevate yourself, as God Almighty is elevating you’. Thus, he is the smallest of persons in his own eyes, while the most elevated and exalted in the eyes of others.’ [2]

My friend, others also possess a mind similar to yours. If you behave humbly, other people will be forced to respect you and you will rise in their estimation. But, if you show arrogance, there is no good for you in it; they may even disgrace you if they find an opportunity, and treat you with indifference. And if they cannot find an opportunity of insulting you, they will despise you in their hearts and you will not find any respect in their eyes. It is, therefore, better for you to conquer their hearts with modesty and humility. Everyone with whom you associate will somehow show the signs of his attitude towards you, and if their hearts turn against you it will be something which is against your desire. Therefore, even if, presumably, you are interested in obtaining greatness and respect, you will have to adopt a proper course for it, which is to cultivate cordial relations with others and to, adopt a humble demeanour towards them. The result of pride will be against your aim and purpose. It does not even fulfil your worldly aspirations, which are easier to be fulfilled, and instead of this what you receive is its opposite. Besides all these, this habit will bring you disgrace and shame in the next world. In the same way as you scorned people and considered yourself to be superior to the creatures of God, and expressed an inordinate sense of pride and arrogance here, in the other world this same arrogance and pride will bring you disgrace and humiliation, as mentioned in a tradition reported in al-Kafi:

… From Dawud ibn Farqad, from his brother, who said, "I heard al-Imam al-Sadiq (A) saying, … `Verily the proud [on the Judgement Day] will be created in the form of ants and people will trample them down under their feet until God is finished with the reckoning: " [3]

In his last will, al Imam al-Sadiq (A) told his companions:

… Refrain from pride and self-glorification, since pride is God Almighty’s mantle, and one who contests with God regarding His cloak, God will shatter him and disgrace him on the Day of Resurrection. [4]

What will be the plight of the person whom God Almighty disgraces? For the things will be different in the Hereafter. Disgrace in the Hereafter will be an affair different from the disgrace and humiliation in this world. In the same way as the comforts and torments of that world bear no similarity with those in this world, and its comforts and bounties are beyond one’s imaginative power, the torments and tortures in that world are also far above the reach of our imaginative faculty. Its honours are beyond the possibilities of what we can think, and its humiliations also cannot be compared with our ideas of humiliation and disgrace. And the ultimate abode of the proud person is eternal damnation and hell. The tradition states: i.e `one who rides the mount of pride is taken by it into the hell-fire.’ He will not get any glimpse of Paradise as long as the traces of this vice are present in his heart. The Prophet (S) has been reported to have said:

Never can the person who possesses a speck of pride inside his heart enter Paradise. [5]

Al-Imam al-Baqir (A) and al-Imam al-Sadiq (A) have also said something almost similar to this statement. In al-Kafi al-Imam al-Baqir (A) is reported to have said:

Honour is God’s robe and pride His mantle; one who wants to acquire it will be thrown into hell by God Almighty. [6]

And that too, what kind of hell! The hell which is prepared for the proud is different from the hell into which other sinners will go. Here, I shall again quote the same tradition the translation of which was given earlier:

This is a highly trustworthy tradition, and can even be compared tosahih. Ibn Bukayr reports from al Imam al-Sadiq (A) that he said: "Verily there is a valley in hell for the proud called ‘Saqar’. Once it complained to the Almighty about the intensity of its heat, and requested Him to relieve it for some time so that it may take a breath. As soon as it breathed, its breath filled the entire hell with fire? [7]

I take refuge in God from a place which in spite of its being a place of torment complains about its hotness, and the hell starts burning because of its breath. We cannot comprehend in this world the extent of the intensity and strength of the fire of the Hereafter, as the difference between the intensity and weakness of torment is dependent upon several factors. One is the strength and weakness of perception, and the second is the dissimilarity of different kinds of material and their different capacities for tolerating heat. For example, gold and iron can be exposed to more heat than lead and tin, which can endure more heat than wood and coal, which are less sensitive than flesh and skin. Another factor is the sensitivity of perception; for example the human brain, which despite being less tolerant to heat is more sensitive to it than the bones, for its power of perception is stronger. And the feebleness and intensity of the heat itself is another factor. It is more painful at a hundred degrees than at fifty. One more factor is the relative distance between the source of heat and the material exposed to it; for instance, when fire is very near to the hand it will inflict a different kind of burn than when it affects the hand from a distance.

All these five above-mentioned factors exist at their weakest degree in this world, and at their utmost strength and force in the Hereafter. All our perceptive faculties are imperfect and weak in this world and at the same time covered with several veils. Today our vision is incapable of perceiving angels and the hell; our ears cannot hear the queer sounds of Barzakh (the Purgatory) and the cries of its inhabitants, and the clamour of the Day of Resurrection and the people thereof. Our senses cannot even perceive the heat of that place. This is on account of their own infirmity. The Quranic verses and the traditions of the Imams (A) are full of explicit and implicit references to this issue, and it is also in accordance with discursive reason. The human body of this world is incapable of enduring heat. The cold fire of this world is strong enough to turn it into ashes in moments. But God Almighty is capable of recreating it in a form on the Day of Resurrection so that it would not be consumed by the fire of the Hereafter, a fire of so great intensity that, according to the testimony of Gabriel (A), if a link of the seventy-cubit chain of fire prepared for the inhabitants of hell is thrown into this world it would melt all the mountains due to its excessive heat. Therefore, the resistance of the human body will also be incomparably great in that world. Also the relationship between the body and soul is very fragile in this world. This world does not allow the soul to manifest its real faculties and powers. But that world is the world of the soul’s manifestation and domination. There, the relationship of the soul with respect to the body is loaded with action and creativity-as has been established in its proper place-and this relationship is the most complete and thorough of all relationships.

This worldly fire is a faint and coldish glow and an ephemeral phenomenon combined with impurities of all kinds; whereas the fire of hell is a fire free from all impurities, and its substance is self-subsisting and self-perpetuating. It is a living substance which burns its inhabitants with a will and consciousness, and uses all its strength to overwhelm them. You have heard about its properties from Gabriel (A), the truthful witness. The Quran and the traditions of the Imams (A) are full of the descriptions of hell and the fire therein. However, its similitude cannot be found in this world. If all the fires of this world were to surround a human being from all sides, they will envelop only the outer surface of his body; but the hell-fire will encompass the human being from within and without and envelop the senses and the perceptive faculties. It is a fire which consumes the heart, the soul, and all the human faculties, pervading them and uniting with them in a fashion which is unexemplified in this world.

Hence it is obvious that the requirements of Divine chastisement are not at all to be found in this world. Neither the material is capable of enduring its heat, nor is the agent of heat a complete one, nor are the perceptive faculties at their complete acuteness. The fire the heat of whose breath fills the hell with flames, we and our perceptive senses fail to comprehend it, unless, God forbid, we, belonging to the clan of the proud, leave the world without purifying ourselves from this abominable vice, and see it face to face `What an evil abode is that of the arrogant!’

Other Causes of Pride:

Besides the above-mentioned factors that cause pride, there are some others also, such as narrow-mindedness, lack of capacity, petty-mindedness, baseness, and lack of fortitude. Being a person with a narrow mentality, as soon as he beholds any merit in himself he imagines himself to enjoy a kind of superiority. He thinks he has acquired a high station, whereas, if he justly evaluates it and judges his accomplishments and merits, he would see that what he imagined to be perfection and is so proud of is not at all an accomplishment or merit, and even if it were a merit how insignificant it was when compared to other persons’ accomplishments. Poor fellow, he has made his cheeks ruddy with a slap to give an impression of healthiness. The `arif who disdains others on account of his pride in his mystic knowledge, and considers others superciliously to be superficial and shallow, what knowledge does he possess about God, except for a handful of concepts and terms that are in reality veils of realities and hindrances in his religious path? What is this knowledge except for a number of glamorous and gaudy terms which do not have any relevance whatsoever to the knowledge of God? How far are they from the knowledge of God and the knowledge of His Names and Attributes. Knowledge is a quality of the heart, and in the view of this writer all these are practical sciences, and consist not of mere acquaintance with certain abstract concepts or artful juggling of terms. With this short life and limited knowledge, I have seen certain people among these so-called mystics and other scholars who, I swear by `irfan and knowledge that these terms have not made any mark on their hearts; nay, they have rather left on them an opposite effect! My friend! the knowledge of God, in your own words, makes the heart a place where His Names, Attributes, and Essence are manifested, a stage for the appearance of the Real Monarch, who obliterates all signs and purges it of all stains and removes from it all limitations:

Indeed, kings, when they enter a township, ruin it and degrade its men of honour …. (27:34)

It converts your heart into a unitarian and the one filled with the praise of the Lord. But why did it make your heart a place of your own glorification? Why has it added unnecessary colours to it, and accumulated trappings and accretions that deter you from obtaining nearness to God Almighty and from beholding the effulgent glory of His Names? Why, it has made your heart an abode of Satan and so you look down on the servants of God and His chosen, the signs and reflections of His Glory and Splendour! Woe unto you for your wretchedness, O `arif, whose condition is worse than of anybody else, and all the doors of defence and pretext are sealed upon him! You are proud towards God and have assumed a Pharaonic arrogance towards His Names, Attributes, and all the manifestations of His Essence. O amateurish student of concepts who has gone astray of the realities! Deliberate over the matter for a while, and think as to what knowledge you possess of God. What impact has the knowledge of God and His Attributes made on your self? Perhaps the study of music and musical rhythms may be more exact and precise than your knowledge. Astronomy, mechanics, other physical sciences, and mathematics can match your learning as to the precision of their terminology. Yet in the same way as they are not concerned with the knowledge of God, your knowledge also is a thick curtain consisting of the veils of words, terms, and concepts. They can neither make one ecstatic nor send anyone into a trance. Rather, in the eyes of the Shari’ah, the physical sciences and mathematics are better than your knowledge, since they produce some result, whereas your knowledge not only gives no good results, but gives opposite ones. An engineer draws results from his calculations, and a goldsmith is benefited from his craftsmanship; but your knowledge, apart from not gaining any material benefits, has failed to fulfil any transcendental ends as well. Rather, the veil before your eyes is so thick that when you try to picture the Unity of the Divine Being a world of utter darkness fills your imagination, and when His Names and Attributes are mentioned an infinite plurality is pictured by your mind. Therefore, these terms did not lead you to the path of Truth, but on the contrary they have become a source of pride and arrogance towards the righteous scholars. A knowledge which darkens the heart and increases it in its blindness is not knowledge. A learning which ultimately makes its possessor an heir of the Devil, woe unto such learning! Kibr is the property of Satan’s nature. He was arrogant to your father, Adam, and was expelled from the Almighty’s court. You who are arrogant towards all human beings and all the sons of Adam are also worthy of banishment. From this you can infer the plight of the scholars of other sciences also.

A hakim, a man of wisdom, if he is a real sage, having comprehended the relationship between God Almighty and His creatures and himself, the sense of superiority remains no more in his heart. But the unfortunate seeker of terminology and terms has mistaken them for hikmah (wisdom) and ‘ilm (knowledge) and imagines himself to be an `alim and hakim. He even associates himself with the Attributes of the Necessary Being and says that hikmah is one of the Attributes of God Almighty ‘ ‘ (Wisdom is what makes [man] similar to God). At other times he groups himself with the prophets and messengers of God, and recites the Quranic phrase, (‘He teaches them the Book and Wisdom’) and some-times reiterates the Prophet’s hadith:

Hikmah is

the lost property of a mu’min; one who is endowed with hikmah has been given an immense measure of good.

while his heart is unaware of hikmah and several thousand stages away from all good and he is himself a stranger to hikmah. The great Muslim thinker and philosopher Muhaqqiq Damad-may God be pleased with him-states that a hakim is a person who can discard his body like a dress whenever he wants to. What does he say and what are we saying! What meaning did they understand from hikmah and how do we conceive it? And you with your pride in your knowledge of a handful of concepts and a few terms, who treat the creatures of God with haughty contempt-it becomes quite clear that you are a petty minded and shallow person.

Those who style themselves as murshids (leaders of mystic orders) and guides of God’s creatures, offering spiritual assistance and pretending Sufi insight, their state is worse than that of the two former groups, and their conceit is greater than theirs. They appropriate the terminology of those two groups, and set out their goods for sale in the marketplace. They have distracted the attention of the creatures of God from Him, attracting them towards themselves, having made those simple-hearted creatures to view the `ulama’ and other people with suspicion. For the sake of some mean profit, they have coined some attractive terms to deceive credulous people, thinking that titles like `Majdhub `Ali Shah’ and `Mahbub ‘Ali Shah’ will produce love for God or create some kind of ecstasy or bliss. O seeker of the world! You thief of concepts and ideas, this activity of yours does not call for pride and exultation. Poor fellow, he is befooled by his own petty-mindedness and narrowness of capacity, considering himself to be a person of high spiritual station. His own tricks have fooled him. His infatuation with himself, his love of the world, and his obsession with some stolen ideas and conceptual trappings and auxiliaries have coalesced to form strangely vicious and perverse admixture. Yet with all these flaws, the poor fellow imagines himself to be a murshid, a guide and liberator of mankind, and knower of the secrets of the Shari’ah! No, sometimes this impudence surpasses all limits and he imagines himself to be at the pinnacle of wilayah ! This situation arises due to the lack of capacity, the poverty of merits, the narrowness of the mind and the heart, and the suffocating contraction of the breast.

You too, O student of fiqh, hadith and other religious sciences, you also have no share of knowledge except for some terms which have gained currency in usul and hadith. If this learning, which is altogether related to practice and action, has not brought any improvement in you and has not rectified you, but instead of this given rise to moral and practical vices in you, your performance is inferior to that of the experts of other sciences and incomparable in its worthlessness with the baser activities of all other people. All those concepts, verbiage, rivalries, and disputations-most of which have no relevance to the religion of God and cannot be considered to be belonging to any sciences either, nor could be regarded as the fruit of knowledge-that does not call for so much of pride and exultation. I make God my witness-and suffices He for testimony-if the result of your knowledge is that it cannot guide you on the right path, nor can it guard you against vices of morals and deeds, the meanest and basest of vocations is better than this learning, because it shows some immediate results and has fewer this-worldly and other-worldly harms.

You, poor fellow, who acquire nothing but a painful burden, hard to carry, your burden does not bring you anything but corrupt morals and perverse deeds. Therefore, your knowledge does not call for any pride and exultation either. Nevertheless, the horizon of your mind is so narrow that as soon as you prepared a hotchpotch of some terms you started thinking yourself to be a great scholar, fit to walk over the plumes of archangels under your feet, and other people as ignorant creatures. Your arrogant gait restricts the passage for the servants of God in alleys and your conceit encroaches on the roominess of social gatherings.

Yet the meanest among the arrogant is the person who is proud of outward matters like wealth, position, family and descent. This poor fellow is far from all human excellences and moral sense; his hands are empty of all learning and knowledge; but since his clothes are made of sheep’s wool, or since his father is somebody, he is arrogant with the people. What a petty mind and a dark and narrow heart it is that leaves all accomplishments and perfections to be content with the niceties of a robe and hat! For his beautiful cloak and cap, he has given up all other beauties of character and soul. Poor fellow, he is satisfied to survive on the plane of beasts and is happy with bestial pleasures, having forgone the dignity of human station for what he considers to be some sort of status, choosing a meaningless and hollow existence, and a blank form devoid of reality and truth. He is so base and hollow that if he meets someone who is superior to him in respect of worldly advantages, he behaves with him like a slave with his master. Of course, one whose goal is nothing but the world, is a slave of the worldly and the world ….

In any case, narrowness of vision, pettiness of mind, and lack of capaciousness of personality, together, are a strong factor responsible for pride, which makes its victim to have `ujb and kibr and makes him highly sensitive to qualities which are neither a kind of perfection nor any merit of note. And the more one is infatuated with one’s self and with the world, the more he is likely to be affected by these things.

How to Cure Pride?

Now that you have known the viciousness of pride, it is now your duty to resolve to cure yourself of this disease and to make up your mind to purge your heart from its taints and remove its traces and its heavy dust from the mirror of your heart. If you are among the people of strong will power and an open heart, and the worldly desires have not driven their tentacles deep into it, and if the worldly allurements and ornaments have not blinded it by their light, and if you are still capable of judging and criticizing yourself with justice, the suggestions given in the previous chapter can be most useful for you in this regard. But if you have not reached this level, it is better for you to meditate upon your state; it is possible that your heart may wake up. O man, who were initially nothing; who were hidden in the folds of nothingness for ages and epochs, more insignificant than nothingness itself and absent from the realms of existence, when God Almighty resolved to create you, you were the most deficient of the recipients, mean, and insignificant. You were incapable of receiving the Divine effusion (fayd). He created you from the matter (hayula) of the universe, which is absolute potentiality and pure weakness, and moulded you into an elemental bodily form which was the lowest and the meanest of the existents of the universe. After that you were given the form of sperm, which you will loathe to touch it and will take great pains for cleansing your hands if by chance they are made dirty by it. Then you were kept in a very narrow and unclean place, the twin reproductive glands of the father. And after that through the urinary tract in a terribly ugly state you were brought into the mother’s womb and you were given such a place to live in, that description will be disgusting to you. After being placed there, you were given the form of a foetus and a lump of clotted blood. There you were nourished with such a food that you will go mad if you are told about it, and will feel ashamed. But since everyone has to pass through this tribulation, it abates our shame of it (A distress which is common becomes tolerable).

During all these stages of evolution and change you were the lowest and meanest of creatures. You lacked in all external and internal perceptive faculties and devoid of every kind of merit. After that, with His great kindness and mercy, He made you capable of receiving the gift of life, the life that was manifested in you was so imperfect and fragile that it was, even inferior to that of a worm in its biological functions. In order to improve your deficient capacity, He gradually improved your functions with His mercy and compassion, until you became fit for entering this world and facing its climes. Through the meanest of corridors and in the worst possible condition you were made to enter this realm. Yet you were still weaker than and inferior to the young ones of all the animals. After that, despite acquiring the maximum of your internal and external powers and abilities, you are still so weak and vulnerable that none of your own powers is under your full control You can neither safeguard your health, nor can you guard your own life and energies, nor can you preserve your beauty and youth. If any calamity of an illness befalls you, you do not possess enough power to repel it. In short, you don’t have any control over any aspect of your own being and existence. If you face starvation for one day, you will not resist from eating any kind of rotten cadaver. If your thirst were to overwhelm you, you will be ready to drink from dirty and fetid water. Similarly, in all matters you are a helpless and abject slave who has no power over anything. If you compare yourself with the existence and perfection of the existence and other living beings, you will realize that you and your entire planet, or even the whole solar system, have no significance whatsoever in front of the whole physical world, which is the meanest and the smallest of all other worlds.

My dear, you have not seen anything except yourself, and whatever you have seen you did not compare it with the world around you. Compare whatever you possess, from your life to the worldly treasures in your possession, with your city, your city with your country, and your country with all the hundreds of the countries of the world, whose names you might not have even heard of, and all those countries with the whole solar system and its vast spheres which are not more than tiny fragments of the sun, and the whole solar system with the Milky Way, of which our sun along with its planets is one of millions of other stars and a part of the huge galaxy, and there are several million of such galaxies like the Milky Way. All these are a part of the physical world, whose vastness is not known to anyone except its Creator and the discoveries of the discoverers have succeeded in revealing only a small fraction of it. Yet this physical world has no significance whatsoever as compared to the supra-physical world, whose realms lie beyond the powers of imagination of the human intellect. In the light of this, let us reexamine the extent and scope of our lives and the share of our fortune in the realm of existence.

Thereafter, when God Almighty resolves to take you away from this world, He commands all your powers to deteriorate and your perceptive faculties to halt their activities. The mechanism of your life is broken down; your auditory and visual senses, and your energies are taken back from you and you become an inanimate inorganic substance. After the passage of a few hours, people will not be able to tolerate the stench emanating from your body and they will be averse to the view of your body and face. All your bodily members and organs will decompose and disintegrate after a few days. Such is the state of your body, and what will happen to your wealth and glory is also quite obvious. But as for your life in Barzakh (the Purgatory), if you depart, God forbid, without reforming yourself, God alone knows what conditions and states will be prescribed for you therein. Perceptions of the inhabitants of this world are incapable of seeing, hearing, and smelling the affairs of that world. Whatever you hear of the darkness, the dreads, and the pressures of the grave, you compare them with this-worldly dreads and pressures, but you are mistaken. O God, help us, and rescue us from the calamity of what we ourselves have prepared with our own hands. The punishment of the grave, which is a model of the punishment in the Hereafter-and according to some traditions we will not be able to avail in the Barzakh any intercession of the intercessors-God alone knows what kind of punishment it will be! The state of affairs on the Day of Resurrection will be worse and more dreadful than all the past phases. It, will be the day of the revelation of secrets, the manifestation of truths, and the day of the embodiment of morals and actions. It will be the day of reckoning and the day of disgrace. Such is the Day of Resurrection!

The Punishment in the Hereafter:

As to the conditions of the hell after the Day of Resurrection, they are also known to you. Would you like to know more about the hell? The punishment of hell will not be confined to the torments of fire alone; a dreadful door will be opened to your eyes, which if opened to this world its dread will destroy all of its inhabitants. A similar door will open to your flesh, another to your nose, each of which will be sufficient to kill the inhabitants of this world. One of the experts in the knowledge of the Hereafter says that in the same way as the heat of hell will reach the climax of its extremity, its coldness will also be at the highest point of coldness. God Almighty is capable of bringing together these two extreme opposites. Such are the dreads of the Hereafter. In the light of all this, one whose beginning lies in infinite nothingness; one who from the point he steps into the world of existence, all whose stages of development are ugly and indecent; all whose states are shameful; whose conditions in the world, the Purgatory and the Hereafter, each one is more horrible and disgraceful than the other-what reason has he for pride? What merit or glory makes him so boastful? Therefore, those whose ignorance is more and whose rational faculties are more defective, are more proud of themselves; and those whose knowledge is greater, whose souls are more capacious, and whose breasts are spacious-they are humbler and more modest.

Humility and Modesty of the Prophet (S):

The Prophet (S), whose knowledge was derived from the Divine Revelation, and whose soul was so great that it could preponderate over the spirits of millions upon millions of human beings, who rejected all the practices and customs of the pagan Arabs, who shattered under his feet all the false creeds, abrogated all the scriptures, and the circle of prophet hood achieved its completion in his noble existence; who was the ruler of the world and the hereafter, and who was the master of all the worlds, with the permission of God Almighty; yet his humility towards the creatures of God was more than of any other human being. He hated to see his Companions stand up in his respect. Whenever he entered a gathering, he used to sit in the lowest place He used to dine on the floor and used to sit on the floor and used to say: "I am a slave of God; I dine like a slave and sit in the manner proper for a slave." It has been reported from al-‘Imam al-Sadiq (A) that the Prophet (S) preferred to ride a donkey without a saddle, preferred to dine in a lowly place with the slaves, and offered alms to beggars with his two hands. That holy personage used to ride a donkey and used to sit on the mount with a slave or some other man. It is written about him (S) that he used to share with the members of his household the duties of housework himself used to milk the sheep, stitch his own clothes and shoes, grind the flour and knead the dough, and carry his belongings himself. He liked the company of the poor and the destitutes and used to dine with them. Such, and better than what we have described, was the character and the modesty of this great personage, although besides holding his high spiritual station he held to perfection the authority of a temporal sovereign. Similar was the life and character of ‘Ali ibn Abi Talib (A), who also followed the Prophet’s way, and his character was identical to that of the Prophet (S).

To Cure Pride, One Should Act Against Its Dictates:

Therefore, my friend, if you are proud of your spiritual attainments, they (i.e. the Prophet and Imam ‘Ali) were over and above all of us in this respect; and if you have pride in your office and authority, they possessed true sovereignty. Yet, in spite of it, their humility and modesty was more than of anybody else. This shows that humility is the product of knowledge and wisdom, and pride is the outcome of ignorance. Therefore, free yourself from the ignominy of ignorance and the disgrace of petty-mindedness; acquire the attributes of the prophets and shed the qualities of Satan. Do not contend with your God regarding His mantle of Pride and Glory, as His wrath will subdue the contender and he will fall on his face into hell-fire. If you make up your mind for rectifying your self, the way to do so is also easy if you are somewhat persevering. You will not encounter any peril on this way if you move with manly resolve, freedom of thought, and high-mindedness. The only way of overpowering your carnal self and repelling the insinuations of Satan is to act against their incitements. No other way is better for crushing the desires of the self as adopting the traits and qualities of the modest and following their behaviour and character. In whatever stage of pride you may be, and to whatever scientific or professional field you belong, you are advised to act against the inclinations and desires of the self. By discovering and meditating about this-worldly and other-worldly consequences of pride, it is hoped, your journey will become easier and you will reach the desired goal. If your self wishes that you should take the seat of chairmanship of the gathering or to take precedence over your colleagues and equals, you should act against its desire. If your self incites you to refrain from joining the company of the poor and indigent, admonish it severely and resolutely go and sit in their company, dine with them and travel with them. It is possible that your inner self would try to prevent you by arguing that you are a person of a higher position and that it is essential to keep up your esteem and dignity for the sake of the propagation of the Shari’ah, that sitting with the poor will undermine your respect in society, that humour with the subordinates will be injurious to your authority, that occupying a lowly place in gatherings will affect your status and then you will not be able to perform your religious duties properly… and so on. Be certain that all these are guiles of the Devil and wiles of the self. You have read and heard about the behaviour and character of the Holy Prophet (S), whose worldly position was incomparably superior to you.

A Reminiscence of a Teacher:

Among the scholars of our own times, I have seen a person who enjoyed great eminence throughout the Shi’ah world and followed the footsteps of the Holy Prophet (S). The respected teacher and the revered faqih Hajj Shaykh `Abd al-Karim Ha’iri Yazdi enjoyed the sole marji’iyyah (Shi`ite jurisprudential authority) of the Shiite world from 1340/1921 to 1355/1936. We have all seen his simplicity. He used to travel and dine with his servants. He used to sit on the floor and make all kind of strange jokes with the most junior of students. During his last days, when he had taken ill, with slippers on, he used to walk in the alley after the sunset, without a cloak and turban and with a piece of cloth wrapped around his head. Regard and respect for him grew in the hearts of the people, and these acts of him did not affect his high station either.

There were other great scholars in Qum besides him, for whom these barriers that are created for you by the Devil did not exist. They used to buy their foodstuffs and goods by themselves, used to fetch water from the water tanks and attend to the duties of housework also. They meted out equal treatment to the senior and the junior and did not differentiate between the first rankers and others of a subordinate rank. Their humanity and modesty made people wonder and their respect was also not lowered; rather it was enhanced in the hearts of the people. Anyhow, the attributes of the Prophet (S) and Imams (A) do not derogate people. But one should be cautious of the guiles of the self while opposing it, as it may lure you into its snares and use other tactics for defeating your purpose. For example, you will observe some person occupy an inconspicuous place in a gathering, but in a fashion which is meant to make others understand that his position is superior to all the others present and that it was but a gesture of humility and modesty on his part that he has occupied that place. Or, for instance, if he had declined in favour of a person of uncertain superiority over himself, he will give priority over himself to someone who it is certain is of a lower rank, thus immediately making it clear that he had declined in favour of the first one because of his own humility. These, and hundreds other like this, are the wiles of self, which add riya’ and hypocrisy to pride, and unless one does not resolve to combat them with a sincere determination one will not succeed in rectifying one’s self. All the vices of the soul are rectifiable, but a little diligence is needed in the beginning. After one has entered the process of self-correction, everything becomes easier for him. The main thing is to realize the need for the rectification of the self and to wake up from the spell of self-negligence, Yaqzah

(Awakening) is the First Step:

The first stage of humanness is yaqzah. It signifies the awakening from the slumber of obliviousness and the intoxication of physical nature, and the realization of the fact that man is a traveller and like any other traveller he also needs some provisions for this journey. His morality and character are his provisions for this journey. The only means of undertaking this hazardous and perilous journey on this dark and narrow path, which is sharper than the sword’s blade and thinner than a hair, is manly courage. The light of this path is one’s faith and one’s good qualities. If he is lazy and negligent and gives in to weakness, he will not be able to cross it with safety and will fall headlong into the hell of disgrace and into the gorge of perdition. And one who cannot pass safely over this path will, also, not be able to pass over the Sirat in the Hereafter.

My dear, be brave and tear apart the curtain of ignorance and folly and deliver yourself from this terrible abyss. `Ali (A), the Lord of the Pious, the unique wayfarer of the paths of heavens and the real guide, used to cry out in the mosque so loudly that he could be heard in the neighbourhood:

Equip yourselves and be ready, your departure has already been announced.

No preparations will be more beneficial to you than your good moral characteristics and merits, the heart’s piety, the righteous deeds, and the purity and spotlessness of your conscience. If, supposedly, you are a person of incomplete and apparent faith, you should cleanse yourself of these impurities so that Divine mercy will put you amongst the righteous and pious servants of God. Only the fire of repentance (tawbah) will clean these impurities, when the self is melted in the furnace of self-reproach with the fuel of remorse and return towards God. Today perform this smelting yourself, in this world; otherwise only God knows how many centuries of the Hereafter it will take for your soul to be refined in the furnace of Divine chastisement, and with a fire of which it has been said:

It is the fire of Allah, kindled, which leapeth up over the harts (109-6-7)

It is much easier to purify oneself in this world, as changes occur rapidly in this world; but in the next world, the process of change will be a prolonged process, and the effacement of one evil attribute of the soul will take several centuries.

Therefore, my dear, try to reform your self as long as you possess life, youth, energy, and freedom. Do not pay any attention to this-worldly fame and glory. Trample such phantoms under your feet. You are the. son of Adam (A), so free your self from the trait. of Satan Perhaps the Devil gives more importance to see that this vice, which is characteristic of his own nature and for which he was driven out of the court of the Almighty God, is shared by everyone, the sage or the commoner, the scholar or the unlettered, and that they join his fold. Then if you meet him in the next world, having carried this vice with you, he will rebuke you for having adopted this vice. he will say to you, `O son of Adam! Didn’t the prophets inform you that my haughtiness towards your father drove me out of the court of the Almighty? I was cursed due to my scorning of Adam and my self glorifying. Why did you allow yourself to be afflicted by this vice?" At that time, you, wretched creature that you would be, besides confronting all kind of humiliations and tortures, besides all the regret and remorse, will also have to face the rebukes of the most wretched of beings and the basest of creatures. Satan was not guilty of pride towards God, but of pride towards the creature of God and had said to Him:

… Thou createdst me of fire., and him Thou didst create of clay. (7:12)

In this manner he glorified himself and looked down on Adam (A). You, also, who look down on the progeny of Adam and glorify yourself, have disobeyed God’s Commands; for God has commanded His creatures to be modest and humble towards other human beings. You who treat people with haughty contempt, why do you curse the Devil alone? Why don’t you include your vicious self also in this curse, as it also shares this vice with him? The proud man is a personification of all Satans; perhaps in the purgatory and on the Day of Resurrection, his appearance will be that of Satan. The criterion of man’s form in the Hereafter are his spiritual qualities. It’s possible that you will acquire the form of Satan as well as the size of an ant. The standards in the Hereafter will be different from those in this world.

The Vicious Subtleties of the Self:

Sometimes it happens that a person who lacks a certain merit is proud towards the possessor of that merit, such as when a poor person is proud towards a rich one or when an ignorant one is proud towards a learned person. It should be remembered that in the same way as `ujb is sometimes the source of pride, jealousy (hasad) may also be the source of pride. One may perceive himself as lacking in a certain merit which is present in another; then he becomes jealous of him and this serves as the cause of pride towards the other person, whom he tries to insult in all possible ways.

In al-Kafi it has been reported from al-‘Imam al-Sadiq (A) that he said: "Pride is found in the most vicious of human beings, to whatever kind they may belong." Then he added: "Once the Prophet (S) was passing through one of the lanes of al-Madinah where a negress was gathering dung. She was told to move aside and allow the Prophet (S) to pass. She answered that the passage was wide enough. One of the persons who accompanied the Prophet (S) tried to threaten her, but the Prophet (S) prevented him from doing so, saying: `Leave her alone, she is a proud woman.’"

Sometimes this vicious habit is seen among some scholars, who make an excuse that to act with humility with the wealthy is not a virtue. Their vicious self makes them believe that modesty with the rich weakens faith. The poor fellow cannot differentiate between the humility before wealth and humility towards the rich and others. It is true that sometimes the vice of love of the world and the ambition for worldly honour and glory makes men to adopt modest and humble behaviour. This cannot be counted as modesty; it is flattery, and is reckoned as a moral vice. The possessor of this trait does not show humbleness to the poor, except when his self-interest requires it or when he uses it as a bait. But it is also true that the virtue of humility of men invites man to act with modesty and humility towards the others, irrespective of whether they are rich or poor, whether of enviable conditions or not. That is, their modesty is sincere and pure. Their souls are clean and unstained by the love for popularity in society and honour, which have no charm for them. This kind of humility and modesty is good with the poor, and it is good with the rich as well. Everyone should be treated with the respect that is due to him. But this pride and contempt of yours towards the rich and wealthy is not on account of the fact that you are not a sycophant, but it is because you are a jealous person, and you do not understand this. If the same rich man were unexpectedly to show you respect, you will be humble and modest with him. In any case, the snares and the skilful guiles of the self are so subtle that one cannot do anything except taking refuge in God. `And Praise is God’s, in the beginning and the end.’

[1]. Al-Kulayni. Usul al-Kafi (Tehran), Vol. III (Arabic text with Persian translation by Hajj Sayyid Jawad Mustafawi), pp. 421-422.

[2]. Ibid., Vol. III, p. 426.

[3]. Ibid.,Vol. III. p. 424.

[4]. Al-Hasan ibn ‘Ali ibn al-Husayn ibn Shu’bah al Harrani, Tuhaf al-‘uqul(Kitab furushi Islamiyyah, Tehran, 1402 H.), Arabic text with Persian translation by Ahmad Jannati ‘Ata’i, p. 327.

[5]. Usul al-Kafi, Vol. III, p. .423.

[6]. Ibid., Vol. III, p. 423.

[7]. Ibid., Vol. III, p. 424.

May 8

Does God Exist???

This is one of the best explanations of why God allows pain and suffering that I have seen. It’s an explanation other people will understand.

A man went to a barbershop to have his hair cut and his beard trimmed.

Barber began to work, they began to have a good conversation.

They talked about so many things and various subjects. When they eventually touched on the subject of God, the barber said: "I don’t believe that God exists."

Why do you say that?" asked the customer

"Well, you just have to go out in the street to realize that God doesn’t exist. Tell me, if God exists, would there be so many sick people? Would there be abandoned children? If God existed, there would be neither suffering nor pain. I can’t imagine a loving God who would allow all of these things."

The customer thought for a moment, but didn’t respond because he didn’t want to start an argument.

The barber finished his job and the customer left the shop. Just after he left the barbers shop, he saw a man in the street with long, stringy, dirty hair & an un trimmed beard. He looked dirty and unkempt.

The customer turned back and entered the barbershop again and he said to the barber:

"You know what? Barbers do not exist."

"How can you say that?" asked the surprised barber."I am here, and I am a barber. And I just worked on you!"

"No!" the customer exclaimed.

"Barbers don’t exist because if they did, there would be no people with dirty long hair and untrimmed beards like that man outside."

"Ah, but barbers DO exist! What happens is, people do not come to me."

"Exactly!" affirmed the customer. "That’s the point!
God, too, DOES exist! What happens, is, people don’t go to Him and do not look for Him. That’s why there’s so much pain and suffering in the
world."