The statement of the mystic master (pir) relates to the second station, and the statement of the speaker himself relates to the first one. Imam Bukhari and Imam Muslim (rahimahumallah) have recorded the following words as a Hadith of Nabi (sallallahu ‘alayhi wa sallam): “Whoever wishes to have his provision increased or his life lengthened should maintain ties of kinship.” (Sahih Bukhari, Hadith: 2067, 5985, 5986 and Sahih Muslim, Hadith: 2557) And Allah Ta’ala Knows best. And praise belongs to Allah, for His majesty and His beauty, and may His benedictions be upon Muhammad and his Family. They lie, they are not the hopeful; for verily, one who has hope of something pursues it, and one who fears something flees from it.”5. Those who believed and used to fear Allah much, for them are the glad tidings in this life and the Hereafter. And it is regarding the first station (of the absolute neediness of the possible existent) that He declares: And it is about. In Hadith Prophet (SAW) said: “Fear Allah because it is the collection of all goodness.” From above ayahs and hadith, we can conclude that if we want to be successful l, and want to get Allah’s blessings and pleasure then we should fear Allah and have to do the righteous deeds which are the source of pleasing Allah Almighty. these stations that the poet (Hafiz) says: پير گفت خطا بر قلم صنع نرفت آفرين بر نظر پاك خطا پوشش باد. How will Muslims escape from God’s judgment by denying one of the most imporant works of God in history (John 8:24)? Close to this in meaning is another tradition of the noble al-Kafi: الكَافِي بإسْنَادِهِ عَنِ الحَسَنِ بْنِ أَبِي سَارَةَ قَالَ: سَمِعْتُ أَبَا عَبْدِاللهِ عَلَيْهِ السَّلامُ يَقُولُ: لا يَكُونُ المُؤْمِنُ مُؤْمِناً حَتَّى يَكُونَ خَائِفاً رَاجِياً، وَلا يَكُونُ خَائِفاً رَاجِياً حَتَّى يَكُونَ عَاِملاً لِمَا يَخَافُ وَيَرْجُو. At the end of this video I look at the question of whether Muhammad was pious. This view gives strength to his hope, making him hopeful of Divine mercy. Secondly, none of these should exceed the other. Innateness of the Belief in Resurrection, The Desirable And The Forbidden Contemplation On The Divine Essence, The Earth and the Sun: Two Masterpieces of Creation, Thirteenth Hadith: Trust In God (Tawakkul), Fifteenth Hadith: The Believer’s Trials And Tribulations, The World Is Not A Place Of Reward Or Punishment, All Beings Are Endowed With Life And Knowledge, The Difference Between Tafakkur And Tadhakkur, The Priority Of Abstinence From Permissible Ghibah, On The Prohibition On Listening To Ghibah, Twentieth Hadith: Pure Intention (Ikhlas), Fear, Sincere Intention And Rightness Of Action, Twenty-First Hadith: Thankfulness (Shukr), Twenty-Second Hadith: The Aversion For Death, Twenty-Third Hadith: The Seekers Of Knowledge, Twenty Fourth Hadith: The Classification Of Sciences, A Simpler Explanation Of The Character Of Waswas, Twenty Sixth Hadith: The Pursuit Of Knowledge, The Path Of Knowledge And The Way To Paradise, The Angels’ Spreading Their Wings For The Seekers Of Knowledge, The Inhabitants Of The Heaven And Earth Asking Forgiveness For The Seeker Of Knowledge, The Ulama Being The Heirs Of The Prophets, Twenty-Seventh Hadith: Prayer And Concentration, The Incarnation Of Works In The Hereafter, The Significance Of ‘Love’ And ‘Hate’ When Ascribed To God, Twenty-Ninth Hadith: The Prophet’s Counsel To ‘Ali, The Evils Of Treachery And The Meaning Of Trustworthiness, The Disparity of People in Observing The Divine Presence, Concerning the Istihbab of Fasting on Three Days in Every Month, Concerning the Effect of Worship on Youth, On Raising The Hands In Prayer And Turning Them, The Secret Behind The Raising Of The Hands, A Warning Concerning One Of The Satanic Ruses, The Basis for The Classification Of The Hearts, The Reason Why the Kinds of Hearts Are Confined To the Four, Explanation of the Believer’s Being on the Straight Path, The Hypocrite’s Heart And The Difference Between It And The Believer’s Heart, Neglect Of The Truth Results In The Inversion Of The Heart, Thirty-First Hadith: The Indescribability of God, The Prophet, And The Imams, Impossibility Of Knowing The Reality Of The Names And The Attributes, Knowledge Of The Spiritual Reality Of The Prophets And The Awliya’ Is Unattainable Through Rational Thought, The Waiting Of ‘The Seven Hijabs’ Mentioned In Relation To The Prophet, The Delegation (Tafwid) Of The Affair To The Messenger Of God (S), As Indicated By This And Many Other Traditions, Thirty-Second Hadith: Conviction In Faith, Reconciling Traditions Concerning Livelihood Being Apportioned And Traditions Exhorting Effort, Section 2: The Signs Or Soundness Or Conviction, Section 3: The Views Of The Mu’tazilah And The Asha’irah And The Correct Position, Explanation Of Absence Of Contradiction Between Traditions That Exhort One To Perform, ‘Ibadah And Abstain From Sins And Other Traditions Which Apparently Conflict With Them, Wilayah Of The Ahl Al-Bayt, The Condition For Acceptability Of Works, Thirty-Fourth Hadith: The Station of The Faithful Before God, Interpretation Of The ‘Hesitation’ Ascribed To God, Another Interpretation Of The Tradition Of Hesitation, God’s Reforming Of The State Of The Faithful Through Poverty And Wealth, The Nearness Relating To Obligatory And Supererogatory Acts And Their Result, In Accordance With The Approach Of The Wayfarers, The Secret Of The Variance Among The Prophets In Respect Of Prophethood, A Citation From The Most August Shaykh Baha’i, Thirty-Fifth Hadith: God And Man, Good And Evil, An Allusion To The Topic Of Jabr And Tafwid, God, the Exalted, is not Answerable Concerning what He does and other Existents are Answerable, Thirty-Sixth Hadith: The Attributes Of God, The Identity of God’s Attributes with His Essence, The Statements Of The Philosophers On The Division Of Divine Attributes, The Identity Of The Attributes With The Sacred Essence, The Meaning Of Hearing And Sight In Relation To God, Character Of The Relation Of God’s Knowledge To The Knowables, The Criterion Relating To Positive And Negative Attributes, Thirty-Seventh Hadith: The Knowledge Of God, The Meaning Of The Phrase ‘Know God By God’, Traditions Dealing With The Higher Teachings Should Not Be Interpreted In A Plebeian Sense, Thirty-Eighth Hadith: The Meaning Of God’s Creation Of Adam In His Image, Adam Is The Complete Manifestation Of God And The Greatest Name Of God, The Relation Of Good And Evil To Creation And The Occurrence Of Evil In The Divine Ordainments (Qada), God’s Carrying Out Good And Evil Acts At The Hands Of The Servants, Fortieth Hadith: Exegesis of Surat Al-Tawhid and Some Verses of Surat Al-Hadid, A Hint Concerning The Exegesis Of Surat Al-Tawhid, A Brief Hint Concerning the Exegesis of the Noble Verses of Surat Al-Hadid Until The Words ‘Alimun Bi Dhatis-Sudur, Forty Hadith, An Exposition, Second Revised Edition. None of the possible beings and none of tile creatures has anything that is its own. Hence- one of them says. Accordingly, even if a man were to accomplish all the worships, follow all the Divine teachings and obey the Holy Lord most perfectly and meticulously, he has nothing but shame, humiliation and fear to his share. What can we, blindfolded sinners that we are, have to say about His Majesty, except declaring with the inconsequent oscillations of our tongue: “Our hope lies with Your mercy and our reliance in Your favor and forgiveness, and our trust in the generosity and magnanimity of Your Holy Essence, as expressed in the prayers of Your friends: الكَافِِي بِإسْنَادِهِ عَنْ أبِي جَعْفَرٍ عَلَيْهِ السَّلامُ قَالَ: قَالَ رَسُولُ اللهِ عَلَيْهِ السَّلامُ: قَالَ اللهُ تَبَارَكَ وَتَعَالى: لا يَتَّكِلِ العَامِلُونَ لِي عَلَى أَعْمَالِهِمُ الَّتِي يَعْمَلُونَهَا لِثَوَابِي، فَإنَّهُمْ لَوِ إجْتَهَدُوا وَأَتْعَبُوا أَنْفُسَهُمْ - أَعْمَارَهُمْ - فِي عِبَادَتِي كاَنُوا مُقَصِّرِينَ غَيْرَ بَالِغِينَ فِي عِبَادَتِهِمْ كُنْهَ عِبَادَتِي فِيمَا يَطْلِبُوُن َعِنْدِي مِنْ كَرَامَتِي وَالنَّعِيمِ فِي جَنَّاتِي وَرَفِيعِ الدَّرَجَاتِ العُلَى فِي جِوَارِي وَلَكِنْ بِرَحْمَتِي فَلْيَثِقُوا وَفَضْلِي فَلْيَرْجُوا، وَإلَى حُسْنِ الظَّنِّ بِي فَلْيَطْمَئِنُّوا، فَإنَّ رَحْمَتِي عِنْدَ ذَلِكَ تُدْرِكُهُمْ، وَمَنِّي يُبَلِّغُهُمْ رِضْوَانِي وَمَغْفِرَتِي تُلْبِسُهُمْ عَفْوِي. Often abbreviated, Ali Gomaa says this is one of the most important hadiths, Follow bad deeds with good deeds, good deeds erase bad deeds, My Christian comments about Islam hadiths, taqwa and “good deeds”. Based on these three verses and this Hadith Qudsi, we can say that the concept of wilayah comprises of the following: The love of Allah ; Fearing of Allah ; Belief or faith in Allah and his Messengers ; Devotion, honesty, and sincerity This hadith is a source of great hope in that Allah has reserved 99 out of 100 parts of mercy for the Day of Judgment. Do you rely upon your works and trust your deeds? The similitude of the person who does not reform his morals and acts without refraining from sins, is the farmer who sows his seeds in barren, saline soil: of course, such farming does not yield any produce. What have thee to rely upon? He sees his magnanimous Lord Whose bequests are purely due to His care and compassion, the Lord of all kings Who bestows without asking and prior to the receiver’s capacity. Al-Kulayni, in al-Kafi, reports with his chain of narrators from Imam Baqir (A) that he said: The Messenger of Allah (S) said: God, the Sublime and the Blessed, said, “The workers (of deeds) for My sake should not, for My reward, trust the works they have done: for, verily, should they labor and toil for all their lives in My service and worship, they would fall short in their worship and will not attain to the reality of My service in what they seek with Me of My magnanimity and bounty, My paradise and the high stations in My proximity. But this opinion does not agree with the above discussion and the traditions mentioned, for the genuine and lovable hope also induces one to good works and hereafterly conduct. Enter valid first name and last name with at least one space. Piety is ordered in the beginning of the Noble Qur’an, “That is the Book, there is no suspicion about it, Guidance to the pious.”, “Piety is called to in this hadith in all times and places. what worship? For example when there is a severe weather warning, you see the signs and should prepare. Another thing is that which we mentioned while expounding an earlier tradition, that all our obedience and worship are for the sake of selfish aims and motivated by self-love. Regarding the two marks, they are: A mark received in the path of Allah (mark of … Don’t allow undisciplined fear to make you jump on a bandwagon or act rashly on impulse against perceived injustices. The Prophet (peace be upon him) passed by a woman who was weeping beside a grave. and to whom? فُلانٌ يَبَرُّ خَالِقَهُ means so and so is obedient to his Creator, as pointed out by al-Jawhari. I invite you to piously read the New Testament and consider whether or not the Quran is the Word of God: “Many who have received “scholastic education”, did not achieve such success in this world. However, after his witnessing of the matters of the Hereafter, one of them, of necessity, must surpass the other.”. Thiqat al-Islam wa ‘Imad al-Muslimin Muhammad ibn Ya’qub (al-Kulayni): From a number of our companions, from Ahmad ibn Muhammad, from ‘Ali ibn Hadid, from Mansur ibn Yunus, from al-Harith ibn al-Mughirah or his father, from Abu ‘Abd Allah (A) (Imam al-Sadiq). How negligent is man! S. 3:102 Y. Ali. “Fear Allah wherever you may be; follow up an evil deed with a good one which will wipe (the former) out, and behave good-naturedly towards people.” [Al-Tirmidhi relates it, saying: It is a good (hasan) Tradition. Fear of Allah ”O you who have believed, fear Allah as He should be feared and do not die except as Muslims [in submission to Him].” {Surat: ‘Aal-Imran, 102} ‘’ Coupled with the remarkable spirit of sacrifice, the Sahabah had genuine and deep-rooted fear of Allah in their hearts. from whom? File Size: 389.00 KB. Some have said that sometimes fear is more beneficial for man -as in the state of health and robustness - in order that he may endeavor in attaining perfection and performing good works, and that hope is better in some conditions - as when the signs of approaching death appear - so that man may meet God in a state which He loves more. Let it be known to you that the man cognizant of the realities and the relationship between possible existents (mumkin al-wujud) and the Necessary Being (wajib al-wujud), exalted and sublime is He, holds a two-sided viewpoint: The first thing he has in view is the essential defectiveness of his own, of all possible beings, and the wretchedness of the entire universe. O ye who believe! And when he observes his own sins and reflects over the condition of those persons who were righteous at the start but fell into wretchedness and departed from the world in a state of unbelief and without good works, ultimately meeting an evil goal, his fear is intensified. The fear that there will come a world where we will have to be answerable to Allah for our deeds. Ameen. How can Muslims be pious when they deny God’s recorded work and revelation found in the New Testament? And whoever remains patient, Allah will make him patient. In the same way, reflection over the verses and traditions about the promises of God Almighty can bring about complete and perfect hope. Some translate Taqwa as “to fear Allah”. Are not all the attributes of excellence His own, without the possible having any share whatsoever therein? S. 2:197. But he feared Allah (SWT), so He taught him how to be like a flower amongst people. Nobody can be given a blessing better and greater than patience” [Sahih Al-Bukhari – Book 24 Hadith 548]. Praised be the immaculate eye that conceals all defects! The fear of the elect of the elect is from concealment (ihtijab) (i.e. It is of no use after this world is left behind. O ye who believe! My notes follow. Can anything except pity and compassion be hoped from You, O Lord?”. In al-Kafi, al-Kulayni, with his chain of narrators, reports from Imam al Sadiq (A) on the authority of an unnamed narrator who narrated it to Ibn Abi Najran, that he said to the Imam (A): “There are some people who commit sins and say we are hopeful. If it transcends beyond this, it could become hopelessness and despair. Hence, man should always be moving back and forth between these two views: neither should he ever close his eyes to his defects and shortcomings in fulfilling the duties of creaturehood, nor should he ever take his eyes off the expansive and all-encompassing mercy, love and compassion of God Almighty. Do you, have anything to rely upon? Download the hadith on a ocean background with coloured text effects. Hence, should you be committed to the duties of slavehood and unsparing in your efforts to obey and worship; should you not rely on your works and consider them insignificant; should your hope rest on God’s mercy, grace and bounty; should you consider yourself entitled to every kind of blame, disfavor, reproof and wrath on account of your deeds; and should your sole reliance be the mercy and generosity of the Absolutely Magnanimous - should you be such, then you are indeed in possession of the state of hope. jQuery('#footnote_plugin_tooltip_4896_1_2').tooltip({ tip: '#footnote_plugin_tooltip_text_4896_1_2', tipClass: 'footnote_tooltip', effect: 'fade', predelay: 0, fadeInSpeed: 200, delay: 400, fadeOutSpeed: 200, position: 'top right', relative: true, offset: [10, 10], });) said : Have Taqwaa (Fear) of Allah [Be pious] wherever you may be, and follow up a bad deed with a good deed which will wipe it out, and behave well towards the people.