How To Lead a Useful and Sober Life

Somebody requested Imam Ali to advise him how to lead a useful and sober life. Imam Ali thereupon advised him thus: 

"Do not be among those people who want to gain good returns without working hard for them, who have long hopes and keep on postponing repentance and penance, who talk like pious persons but run after vicious pleasures. Do not be among those who are not satisfied if they get more in life and are not content if their lot in life's pleasures is less (they are never satisfied), who never thank Allah for what they get and keep on constantly demanding increase in what is left with them; who advise others to such good deeds that they themselves refrain from; who appreciate good people but do not follow their ways of life; who hate bad and vicious people but follow their ways of life; who, on account of their excessive sins hate death but do not give up the sinful ways of life; who, if fallen ill, repent their ways of life and on regaining their health fearlessly readopt the same frivolous ways; who get despondent and lose all hopes, but on gaining health, become arrogant and careless; who, if faced with misfortunes, dangers or afflictions, turn to Allah and keep on beseeching Him for relief and when relieved or favoured with comfort and ease they are deceived by the comfortable conditions they found themselves in and forget Allah and forsake prayers; whose minds are allured by day dreams and forlorn hopes and who abhor to face realities of life; who fear for others the enormous repercussions of vices and sins but for their own deeds expect very high rewards or very light disciplinary actions. Riches make such people arrogant, rebellious and wicked, and poverty makes them despondent and lethargic. If they have to work, they work lazily and if they put up a demand they do it stubbornly.

Under the influence of inordinate cravings, they commit sins in quick succession and keep on postponing repentance. Calamities and adversities make them give up the distinguished characteristics of Muslims (patience, hope in future and work for improvement of circumstances). They advise people with narration's of events and facts but do not take any lesson from them. They are good at preachings but bad at practice, therefore they always talk of lofty deeds but their actions belie their words. They are keen to acquire temporal pleasures but are careless and slow to achieve permanent (Divine) benefits. They think good for themselves the things which are actually injurious to them and regard harmful the things which really benefit them. 

They are afraid of death but waste their time and do not resort to good deeds before death overtakes them. The vices which they regard as enormous sins for others, they consider as minor shortcomings for themselves. Similarly, they attach great importance to their obedience to the orders of Allah and belittle similar actions in others. Therefore, they often criticize others and speak very highly of their own deeds. They are happy to spend their time in society of rich persons, wasting it in luxuries and vices but are averse to employing for useful purposes in company of the poor and pious people: They are quick and free to pass verdicts against others but they never pass a verdict against their own vicious deeds. They force others to obey them but they never obey Allah. They collect their dues carefully but never pay the dues they owe. They are not afraid of Allah but fear powerful men".

Apology

The Prophet Muhammad (S) has said, “O' ‘Ali! My intercession shall not reach the person who does not accept the apology from another person - whether the apology is truthful or untruthful.”

Asking forgiveness and also accepting the apology of a person who has come to you are both ethical and Islamic values.

There are many people who perform wrong actions, however in their eyes, it is shameful to ask for forgiveness and they actually consider this as being a defect in their character! However, at the same time, they will be the first one to order others for the same thing and this is a major flaw in a person's character.

If a person was to do something inappropriate, what is wrong in him that, just as he feels grief inside him and also asks forgiveness and turns back to Allah (SwT), that he also seek pardon from the creations of Allah (SwT) as well?

Does the person who is not ready to ask forgiveness think himself to be infallible? Without doubt, everyone (with the exception of those who have been kept free from sins - the Prophets and the Ahlu'l Bayt) make mistakes. Therefore, if a person commits an error, then his asking pardon and forgiveness for his acts is actually proof of his greatness and excellence!

Do those who have little patience, a spiritual constriction in their hearts and do not possess the trait of a spiritually expansive heart assume that by asking pardon and seeking forgiveness that they are lowering their status!? Obviously, they are negligent of the fact that asking pardon actually proves the greatness in their character and personality and grants them a high nature!

If we are truly impartial and equitable in regards to an issue - even in trivial things, and if in the face of the other person, no matter who he is - either a common person (who does not know the teachings of the faith) or one with knowledge - if we were to ask forgiveness (when we make a mistake), then this would be the key to a healthy life. Therefore, this act of apologizing is actually one of the valuable ethical traits.

As for the second issue - and this is something which also takes greatness of character and a spiritually expansive heart to carry out - it is to accept the apology of another person.

If a person comes to you and asks to be forgiven, then one must accept the apology.

In the tradition under review, it is stated that even if a person had intentionally done something and then comes and wishes to place himself under the covering of your forgiveness, you must show your greatness of character and not let your ego get the best of you.

In addition, one must even accept the apology of a liar - of course there are certain times and circumstances which are an exception to this rule and are separate from this discussion (which we will not discuss). However if one was not to accept the apology of another person, then slowly the veils of inhibition and shame would be removed from all people!

If someone comes and apologizes and one was to reply, “No, you are lying, you are not sorry for what you did” then that person may actually begin to act even worse and may reply, “It is my heart which wanted me to lie (to you and to try and fool you that I was sorry…)” At this point, what road would you take to stop this person's obstinacy?

In the Du’a of Abu hamza ath-Thumali we read:

أَمَرْتَنَا أَنْ تَعْفُوَ عَمَّنْ ظَلَمَنَا وَ أَنْتَ أَوْلـى بِالْعَفوِ وَ قَدْ ظَلَمْنَا أَنْفُسَنَا…

“You have ordered us to forgive the person who oppresses us, however You are much more worthy to forgive us who have been oppressive to our own selves…”

In reality, the meaning of this line of the Du’a is that whereas we are not ready and prepared to forgive others for the sins and misdeeds which they have done to us, however we expect Allah (SwT) to forgive the great number of our sins! Therefore, in order for us to earn the pardon of Allah (SwT), we must be ready to forgive at least one sin from another person and accept their apology.

In relation to this, the Prophet (S) has said, “The person who does not accept the apology of the individual who has come to him asking forgiveness - whether the apology is truthful or untruthful - shall never have the benefit of my intercession since my intercession is specifically reserved for those who make mistakes and errors.”


SOURCE

Do You Realise?

There is often a tendency of a person to distance themselves from the acts they perceive to be dishonourable, disloyal etc. However, it is also common for human being to see the twig in another’s eye, and forget the log in their own. In these days, as we remember the trials that the family of Prophet Muhammad faced, and the statements that were made those days, it is quite easy to convince oneself that they would indeed have been “with” and his companion and achieved the fawzan adheema (great success) with them. However, we must also ask ourselves, were there no Muslims at the time of Imam Husayn? Were there no people who claimed to love them but then deserted them when the call of Imam Husayn was made. Imam Husayn (as) stood on the plains of Karbala that day, and said it aloud, so that history would record that the ummah had deserted the family of the Prophet, and he asked, facing different directions:

“Is there anyone who will come to assist us? 

Is there anyone who will respond to our call for aid?”

It was not only Imam Husayn who asked these questions to the ummah. Our lady Zaynab (sa) similarly asked of the people of Kufa:

"Woe upon you O people of Kufa. Do you realise which piece of Muhammad's heart you have severed! Which pledge you have broken! Whose blood you have shed! Whose honour you have desecrated!. It is not just Hussain whose headless body lies unburied on the sands of Kerbala. It is the heart of the Holy Prophet. It is the very soul of Islam!"

Often, in shia communities, you will find reference is made to the treachery of Ahl Kufa because of this statement. However, the people of Kufah represent an ideology that is present within us, within our societies, and one which we must fight or else fall in the same group. When we fail in our duty towards justice within our wider global community, it is we who are silent to the call of Imam Husayn, and it is us he asked that day, as he turned in different directions and asked “Hal min naas...”

Next time we are Ziyarat Waaritha and repeat the words: “And I make Allah, His angels, His prophets, and His messengers, witnesses to the fact that I believe in Imam Hussain and in my return to Allah. I also believe in the laws of Allah and in the consequences of human actions. I have subordinated the desires of my heart to his (Imam Hussain's) heart and I sincerely submit to him and (promise to follow his commands)." 

We must make sure that we mean the words we say, and it is not just an annual ritual we go through, like Hey! Time to get the black clothes out and attend the social events and cry some, then live our normal lives, not changing or incorporating any part of Hussainiyat in them. Each season of azadari (mourning for Imam) must be a season of life changing, a formal commitment, and continuation of a pledge to distance oneself from all injustice, starting with, but not limited to the injustice against the self (sin).

Imam Khumayni in his will states a valuable point about mourning. He says:

"The memory of this great epic event (Ashura) must be kept alive. Remember, the cries of damnation and all the curses that are rightfully raised against the cruelty of the Bani Umayyayah caliphs towards the Holy Imams, are reflected in the heroic protests against cruel despots by the nations through the centuries. It is the perpetuation of such protests that shatter oppression and cruelty. It is necessary that the crimes of the tyrants in each age and era be indicated in the cries of lamentation and in the recitals of elegies held for the Holy Imams." 

I end my entry today with a reminder about a noble man who dedicated his life towards serving Imam Husayn (as). This man is Habib ibn Madhahir, one of the faithful and loyal companions who stood that day, to the last moment and guaranteed his path to jannah by his blood.

After the events of the day of Ashura, and the rest of the camp of Imam Husayn (as) were taken captive and paraded through the cities, there was one unique thing about the decapitated head of Habib. Unlike the others which were mounted on spears, history tells us his head was tied to a horse and dragged around. It is said that while in Kufah, a young boy called Qasim followed the horse around whose neck his head was tied. Finally, the rider of the horse asked the boy: “Why are you following me around? What do you want?” Qasim was silent. Again the man asked, “Why are you staring at the head?” and Qasim replied:

This is the head of my father, Habib ibn Madhaahir. Please give it to me so that I may bury it…”

May Allah make us among those who realise who the call was made to, and who was asked for help and take up the worship of loyally serving and dedicating our lives to the Imam of our time, so as not leave him lonely as he wanders, seeking the avengers of the blood of his forefathers and their loyal companions.

Injustice

Was it not enough injustice against the ahlulbayt (as) what was done to them on the day of Ashura, and the days after that? Today the oppression still goes on. The oppression of silence, when people seek to silence those who mourn Imam Husain (as) either by condemning the act of mourning "for a person who was martyred over a thousand years ago" or by seeking to drown out and silence the impact this day had and has, and will continue to have on the heart of every believer, by singing of the miraculous and joyous "happenings" that took place on Ashura.

Where are the avengers of the pure blood spilt at Karbala?

May Allah hasten the reappearance of our Master, Imam al Mahdi (atf)