The Deserted Well and the Lofty Castle

There is a very well-known tradition in our books that most, if not all, faithfuls are familiar with. It is referred to as the tradition of al-thaqalayn or two weighty things. In it we are clearly and indubitably commanded to, simultaneously, follow the Ahlul Bayt (as) and the Holy Qur’an. The key point in this famous tradition and its many variations is that these two weighty things must be followed concurrently. In other words, we ought not to follow only one until we need the help of the other one. Each of these two weighty things complements the other, and to understand either one of them, we need to study both of them. In simpler words, to understand the teachings of the Ahlul Bayt (as) we need to study to the Qur’an, and to understand the teachings of the Qur’an, we need to study the traditions of the Ahlul Bayt (as). If we study one without the other, we fail to understand both of them.

This important theme and lesson has been argued and emphasized regularly in the teachings of the Ahlul Bayt (as). Nevertheless, unfortunately, nowadays, many people view the traditions of the Ahlul Bayt (as) as secondary and inferior to the teachings of the Qur’an. It has become a habit of many people to try to guess what certain verses of the Qur’an are supposed to imply, instead of referring to see how our Imams (as) have explicated them. There are even certain Islamic speakers and scholars, who, in their speeches and lectures, rarely mention the viewpoint of the Ahlul Bayt (as). 

The purpose of this post is to stimulate some thoughts on this issue. I will present an authentic tradition, in which our Imam (as) interprets a section of a verse. Without having any knowledge of this tradition, it would be difficult for us to see how this section of this verse could imply what the Imam (as) is referring to. 

Arabic Text:

مُحَمَّدُ بْنُ يَحْيَى عَنِ الْعَمْرَكِيِّ عَنْ عَلِيِّ بْنِ جَعْفَرٍ عَنْ أَبِي الْحَسَنِ ع‏

فِي قَوْلِهِ تَعَالَى وَ بِئْرٍ مُعَطَّلَةٍ وَ قَصْرٍ مَشِيدٍ (الحج:45) قَال‏:

الْبِئْرُ الْمُعَطَّلَةُ الْإِمَامُ الصَّامِتُ وَ الْقَصْرُ الْمَشِيدُ الْإِمَامُ النَّاطِقُ.

English Translation:

Narrated by Mohammad Ibn Yahya from Al-Amraki from Ali Ibn Ja’far from Abul Hassan (peace be upon him), regarding the words of Allah the Most Exalted,

 

“Deserted well and lofty castle” (Al-Hajj:45)

He (peace be upon him) said: 

“The deserted well is the silent Imam and the lofty castle is the Imam who speaks.”

Source:

Al-Kafi, Volume 1, Page 427, Tradition #75

In my opinion, it is fair to state that not many people would interpret these words as our Imam (As) has.

I recommend that when and if we can, we look into how the Ahlul Bayt (as) have interpreted specific verses or sections and phrases within verses. It may be the case that their interpretations may surprise us, and challenge our common views and analyses. 

Lastly, it is important to note that via this tradition our Imam (as) is indicating to us that through proper interpretation of the Qur'an, we can see that the issue of Imamate is found within our Holy Book.

  

Proceed With What is Willed

Here’s a short post on changing the will of another individual. I will follow this good tradition, with what I think is important to keep in mind.

Arabic Text:

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ شَبِيبٍ قَالَ:

أَوْصَتْ مَارِدَةُ لِقَوْمٍ نَصَارَى فَرَّاشِينَ بِوَصِيَّةٍ فَقَالَ أَصْحَابُنَا اقْسِمْ هَذَا فِي فُقَرَاءِ الْمُؤْمِنِينَ‏ مِنْ أَصْحَابِكَ فَسَأَلْتُ الرِّضَا ع فَقُلْتُ إِنَّ أُخْتِي أَوْصَتْ بِوَصِيَّةٍ لِقَوْمٍ نَصَارَى وَ أَرَدْتُ أَنْ أَصْرِفَ ذَلِكَ إِلَى قَوْمٍ مِنْ أَصْحَابِنَا مُسْلِمِينَ فَقَالَ أَمْضِ الْوَصِيَّةَ عَلَى مَا أَوْصَتْ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‏. (2:181)

English Translation:

Ali ibn Ibrahim has narrated from his father from Al Rayyan ibn Shabeeb who said:

[My sister] Maredah has willed [to give] to some poor Christians. Our companions said: I [should] divide it [what is willed] between the poor faithfuls from your companions.

So I asked Al Redha (as) and said [to him]: my sister has willed [to give] to Christians and I was willing to spend it on some Muslims from our companions.

He (as) said: Proceed with what is willed as Allah the Almighty said:  "The sin shall be on those who make the change." (2:181).

Source:

Al-Kafi, Volume 7, Page 16, Traditions #2

To make a few points, I need to state the very next verse after 2:181.

So, whoever fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful. (2:182)

Imam Redha (as) recited verse 2:181 to prevent the changing of the will of Maredah. Verse 2:182 states that if a mistake is made by the testator/bequeather, there is not any sin to correct it, by changing it.

The bequeather in this case had decided to give from her properties to poor Christians, not the faithfuls and not Muslims. The faithful men, including her brother, had the opinion that it would be better to give her properties to the faithfuls in contrast to her wishes. However, if what she had wished was a mistake or sinful, then the Imam (as) would not prevent the changing of the will. The very next verse (2:182) permits correcting the will, if a mistake is made.

What we can infer, and what is clear, is that it is not a mistake or sinful to will to give to poor Christians, instead of Muslims, after one’s death.

In addition, what is evident is that if there is no mistake or sin in the will of an individual, be it a woman or a man, another individual, even an individual as close as one’s brother, does not have the right to change the will. To do so would be sinful.

In a nutshell, respect the will of other individuals and do not give in to the pressure of your peers and colleagues. After one’s parents and the near kin, a person can give his/ her properties to whoever he/she desires in his/her will.

For Every Effect there is a Cause

This post highlights the physical nature of the effects of disobeying Islamic laws. There is a misguided yet prevalent notion that there is a disconnection between the physical and the spiritual worlds. This misguided notion that has its roots in Manichaeism (Paganism) has dire consequences on one’s thoughts and behaviour. Such dualism may easily mislead religious individuals to monasticism or extreme asceticism, neither of which has any place in Islam. From another perspective, it may lead people to negligence and carelessnesss, since people may falsely see the so-called spiritual world in a distant and only care about the immediate physical world that they experience daily. Such perception, gradually, takes individuals away from religious orders and duties, since it removes the significance of following religious orders and laws.

The following authentic tradition, vividly connects the effects of sins to our worldly and physical lives and conditions. This post highlights the physical cause-and-effect aspect of Islamic laws and orders.

Following this tradition, I will make a few more points. 

Arabic Text: 

عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ وَ عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ جَمِيعاً عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنْ أَبِي حَمْزَةَ عَنْ أَبِي جَعْفَرٍ ع قَالَ:

وَجَدْنَا فِي كِتَابِ رَسُولِ اللَّهِ ص إِذَا ظَهَرَ الزِّنَا مِنْ بَعْدِي كَثُرَ مَوْتُ الْفَجْأَةِ وَ إِذَا طُفِّفَ الْمِكْيَالُ وَ الْمِيزَانُ أَخَذَهُمُ اللَّهُ بِالسِّنِينَ وَ النَّقْصِ وَ إِذَا مَنَعُوا الزَّكَاةَ مَنَعَتِ الْأَرْضُ بَرَكَتَهَا مِنَ الزَّرْعِ وَ الثِّمَارِ وَ الْمَعَادِنِ كُلَّهَا وَ إِذَا جَارُوا فِي الْأَحْكَامِ تَعَاوَنُوا عَلَى الظُّلْمِ وَ الْعُدْوَانِ وَ إِذَا نَقَضُوا الْعَهْدَ سَلَّطَ اللَّهُ عَلَيْهِمْ عَدُوَّهُمْ وَ إِذَا قَطَّعُوا الْأَرْحَامَ جُعِلَتِ الْأَمْوَالُ فِي أَيْدِي الْأَشْرَارِ وَ إِذَا لَمْ يَأْمُرُوا بِالْمَعْرُوفِ وَ لَمْ يَنْهَوْا عَنِ الْمُنْكَرِ وَ لَمْ يَتَّبِعُوا الْأَخْيَارَ مِنْ أَهْلِ بَيْتِي سَلَّطَ اللَّهُ عَلَيْهِمْ شِرَارَهُمْ فَيَدْعُوا خِيَارُهُمْ فَلَا يُسْتَجَابُ لَهُمْ.

Farsi Translation:

حضرت باقر عليه السلام فرمود:

كه در كتاب رسول خدا يافتيم (نوشته بود): هر گاه پس از من زنا پديدار شود مرگ ناگهانى فراوان گردد، و هر گاه از پيمانه و ترازو كم شود، خداوند آنان را بقحطى و كمى (خوار و بار و ساير وسائل زندگى) مأخوذ دارد، و هر گاه از دادن زكات دريغ كنند، زمين بركات خود را از زراعت و ميوه‏ها و معادن همه آنها (از آنان) دريغ كند، و هر گاه در احكام بناحق حكم كنند همكارى در ستم و عدوان كنند (و بستم همديگر دچار شوند) و چون پيمان‏شكنى كنند خداوند دشمنشان را بر آنان مسلط كند، و چون قطع رحم كنند خداوند اموال (و ثروتها) را در دست اشرار قرار دهد، و چون امر بمعروف و نهى از منكر نكنند و پيروى از نيكان اهل بيت من ننمايند خداوند اشرار آنان را بر ايشان مسلط گرداند، پس نيكان آنها دعا كنند و مستجاب نشود 

English Translation:

Narrated by Ali Ibn Ibrahim from his father and a number of our companions from Ahmed Ibn Mohamed and all of them from Ibn Mahboub from Malek Ibn Attiya from Abu Hamza from Abu Ja’far (peace be upon him) who said:

We found in the book of the Messenger of Allah (Peace be upon him):

“Should forbidden sexual intercouse [Zina] emerge after I am gone, sudden death will increase, and should cheating in measurements by weighing down the balance [unfairly] occur, Allah takes from them via famine and defections, and should alms-giving be refrained from, the Earth will withhold its blessings of every crop, fruit, and metal and minerals, and should they judge unjustly amongst people and help one another in iniquity and aggression or should they break pledges, Allah will set their enemies dominant upon them. Should they sever the ties of kinship, wealth will fall in the hands of the evil. Should they not enjoin to good nor forbid from what is prohibited, and not follow the righteous from amongst the people of my house, Allah will set upon them the evil ones from amongst them. Consequently, the righteous amongst them shall supplicate but their [supplications] shall not be answered.”

Source :

Al-Kafi, Volume 2, Page 374, Tradition #2

Here are a few points that I noticed in this tradition:

• Forbidden sexual intercourse [or zina] is a physically unhealthy behaviour with dire physical consequences. It is one of the contributing factors to sudden death.

19 Million New Cases Of Sexually Transmitted Disease Annually In The USA

Cheating men more likely to have heart attacks

Researcher Dr Alessandra Fisher found: “Several interpersonal, sexual, and biological factors are associated with having extramarital affairs.

“Unfaithfulness in men seems to be associated with a higher risk of major cardiovascular events.”

She told the Daily Mail: “Extra-martial sex may be hazardous and stressful because the lover is often younger than the primary partner and probably sex occurs more often following excessive drinking and/or eating.

“It is possible that a secret sexual encounter in an unfamiliar setting may significantly increase blood pressure and heart rate, leading to increased oxygen demand.”

Here’s the complete study:

Sexual and Cardiovascular Correlates of Male Unfaithfulness

This study was first published on April 2012.  It is the first of its kind. Hopefully, more related research will be done to examine this topic further and in detail.

• An implicit, yet quite interesting, point in this tradition is the link between the action of alms-giving and the Earth. In this tradition, it is said that it is the Earth that withholds its blessings. It is implied that the Earth has been created and designed in such a way to detect the deed of alms-giving. How does this occur? I do not know. However, this fact links our actions and deeds to our Earth and environment. In other words, our Earth responds to our actions. If we follow what God has commanded, our Earth will open its blessings to us. On the other hand, if we disobey God’s commands, our Earth keeps its blessings away from us. Our action is the cause, the Earth’s response is the effect.

• A significant fact that is brought to our attention in this tradition is that our deeds or negligence has an effect, not only on our own prayers and supplications, but also on supplications of the righteous amongst us. If via our actions we create a negative atmosphere, the supplications of the righteous amongst us will not be answered. This may be the answer to a common question, “why, amidst our regular supplications, do our societies continue to become more immoral? Why isn’t oppression and difficulties taken away from our societies even though we supplicate regularly?” Moreover, this point highlights the importance of supplicating in the right environment. It brings our attention to the status of our environment. If we want supplications to be answered, then we must enjoin to good and forbid from evil, in order to create a positive and receptive environment.

So, why are our societies in such a downward spiral? Because many people amongst us, many people in our societies, disbelieve in or do not follow the teachings of ahlul bayt (as). The teachings of ahlul bayt (as) help us to create a positive atmosphere, an atmosphere that is responsive to our supplications. If and when we do not follow their guidelines, we allow a negative atmosphere to surround us, an environment that blocks our prayers and supplications from being answered.

In conclusion, we need to realize that our deeds, our bodies and our environments are linked and interconnected.  Our obedience or disobedience of God’s commands are linked to our physical, worldly environment and our physical bodies. It is a mistake to connect religion, sins or obligations, to only the hereafter. The sooner we realize the immediacy of the effects of our actions, the sooner we begin to care about our daily deeds and intentions, and the sooner we begin to prepare a healthy environment, where the supplications are answered. 

Let us not forget that,

... And Allah is Swift at reckoning. (2:202)

... Allah is Swift at reckoning. (3:19)

... and He is Swift at reckoning. (13:41)

... Truly, Allah is Swift at reckoning. (14:51)

... and Allah is swift at reckoning. (24:39)

... Truly, Allah is Swift at reckoning. (40:17)