List Q&A

Sign in English Us
2603 0  share 0

To apprehend whether there is a conflict or not, one must first have a clear definition of the two terms. There are two ways of understanding self-confidence:

1. Comprehending one's abilities, potentials, and building on the existing capabilities in the attempt to satisfy one’s desires and attain to the true human identity. This version is in no way in conflict with the spirit of trust in Allah (awj). The advantage of this version is its compatibility with two key religious terms: self-knowledge and knowledge of Allah’s (awj) blessings and the right way of employing them.

2. Egocentrism. That is, to rely solely on one’s personal capabilities and knowledge to the extent of considering one’s ambitions and desires as the source of ultimate well-being and success. This understanding is not only in disharmony with religious teachings; it is a mirage, a mere figment of the imagination. This objectionable self-confidence is actually self-centeredness and being over-confident of oneself. It is in allusion to this type of self-confidence that the Commander of the Faithful says,

“Whosoever trusts in his self will be betrayed many times.”

The Definition of Tawakkul

Tawakkul comes from the root wikalah and so by derivation means “appointing someone as one’s trustee (wakil)”. What is meant by the self-confidence that is in harmony with tawakkul is maintaining one’s composition in the face of great predicaments by relying on the endless power of Allah (awj), thereby considering oneself triumphant. It means to struggle resolutely in the face of all the troubles and tribulations that befall one, trusting in Allah (awj) where one feels powerless and not ceasing to try. Rather, even where one feels capable, one should know that the real power is Allah (awj). For, in the eyes of the true monotheist, He is the fountainhead of all existing powers, so that viewing the natural phenomena in separation from the Divine will is a kind of polytheism. All natural causes derive their potency from Him and exist due to His will.

What is meant by the self-confidence that is in harmony with tawakkul is maintaining one’s composition in the face of great predicaments by relying on the endless power of Allah (awj), thereby considering oneself triumphant. It means to struggle resolutely in the face of all the troubles and tribulations that befall one, trusting in Allah (awj) where one feels powerless and not ceasing to try. Rather, even where one feels capable, one should know that the real power is Allah (awj).

But the second interpretation of self-confidence is in no way compatible with tawakkul, for in this sense self-confidence would be to regard one’s strengths and capabilities independent of Divine will. And self-reliance and relying on other creatures are in opposition to the spirit of trust in Allah (awj).
The Prophet(s) has been related as having said,

“I asked Jibra`il(a), What is tawakkul?’  He replied, ‘

Recognizing the truth that a creature can neither harm nor benefit, and not to have your eyes on the wealth of others. When a servant of Allah acquires these traits, he will act only for Allah and will not have any hope in other than Him. This is the truth and boundary of tawakkul.’”

 

Tags:  Answer Read More
982 0  share 0

Since Allah (swt) is the All-Wise and doesn’t ever order anyone to do anything that is useless, all of our worship that He himself has commanded us to perform bears benefits for us, and since He is All-Sufficient in essence and has no need for any of our worship, these benefits are all for those worshipping and sometimes others as well.

These benefits and effects are in no way in conflict with our intentions for worshipping Him; meaning that although the purified individual performs worship only for Allah (swt), it doesn’t mean there is nothing in it for the individual himself. The intentions of those who worship varies depending on their mindsets and level of understanding and insight, and the prophets and imams, who are at the highest of these levels, bear the best and purest intentions, which is that they worship Him out of gratitude and considering Him to be the only one deserving to be bowed down to. The more sincere and pure the intention of worship is, the more it will benefit the one performing it.

These benefits and effects are in no way in conflict with our intentions for worshipping Him; meaning that although the purified individual performs worship only for Allah (swt), it doesn’t mean there is nothing in it for the individual himself. The intentions of those who worship varies depending on their mindsets and level of understanding and insight, and the prophets and imams, who are at the highest of these levels, bear the best and purest intentions, which is that they worship Him out of gratitude and considering Him to be the only one deserving to be bowed down to. The more sincere and pure the intention of worship is, the more it will benefit the one performing it.

From another perspective, man bears two dimensions; heavenly and materialistic desires, hence, bearing two “selves”, one being for real and the other not. What Islam reprehends is for one to strive for the materialistic “self” (which isn't the real “self”), but striving to enhance and perfect the true “self” is actually considered striving in the way of Allah (swt) and for Him. If one’s intention for worship is to perfect this dimension, and to draw nearer to the Lord, his worship will certainly be in line with the worship of Allah (swt) and will not stray the least from the right path.

Tags:  Answer Read More
650 0  share 0

It is worth noting that many verses of the Holy Quran can be used to show that on the Resurrection day, our deeds will be enlivened and will be present before us in various ways and one of the important areas of rewards and punishments is this very embodiment of deeds.

Oppression and injustice will appear in the form of black tools and will surround us as a Tradition from the Holy Prophet tells us, “Injustice is darkness on the Day of Resurrection.”

{إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا}
They will soon be enduring a blazing fire.” (4:10)

{يَوْمَ تَرَى الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ يَسْعَى نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَانِهِم بُشْرَاكُمُ الْيَوْمَ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ذَلِكَ هُوَ الْفَوْزُ الْعَظِيمُ}
One Day shall you see the believing men and the believing women, how their light runs forward before them and by their right hands (their greeting will be), ‘Good News for you this Day! Gardens beneath which flows rivers! To dwell therein forever. This is indeed the highest achievement.” (57:12)

{وَلاَ يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللهُ مِن فَضْلِهِ هُوَ خَيْرًا لَّهُمْ بَلْ هُوَ شَرٌّ لَّهُمْ سَيُطَوَّقُونَ مَا بَخِلُواْ بِهِ يَوْمَ الْقِيَامَةِ وَلِلّهِ مِيرَاثُ السَّمَاوَاتِ وَالأَرْضِ وَاللهُ بِمَا تَعْمَلُونَ خَبِيرٌ}
And let not those who covetously withhold of the gifts which God has given them of His Grace, think that it is good for them. Nay, it will be the worse for them. Soon shall the things which they covetously withheld be tied to their necks like a twisted collar on the Day of Judgment to God belongs the heritage of the heavens and the earth.” (3:180)

We know that knowledge and science today tells us that nothing in the world is destroyed; material and energy are continuously changing form without them ever disappearing. Our deeds and acts are no different and according to this rule, they remain eternally, The Holy Quran, in a short and strong sentence, says about the Resurrection:

{وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا وَوَجَدُوا مَا عَمِلُوا حَاضِرًا وَلَا يَظْلِمُ رَبُّكَ أَحَدًا}
“And the Book (of Deeds) will be placed (before you); and you will see the sinful in great terror because of what is (recorded) therein; they will say, ‘0! Woe be upon us! What a book this is! It, leaves out nothing, small or great, but takes account thereof!’ They will find all that they did, placed before them; and not one will your Lord treat with injustice.

{يَوْمَئِذٍ يَصْدُرُ النَّاسُ أَشْتَاتًا لِّيُرَوْا أَعْمَالَهُمْ }
On that Day will men proceed in companies sorted out to be shown the deeds that they (had done).” (99:6)

{فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ * وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ}
“So, he who has done an atom’s weight of good shall see it...And he who has done an atom’s weight of evil shall see it.” (99:7)

Notice that it says you will see that very deed. The fact that our deeds, big and small, good and bad, will remain guarded and permanent in this world and will not be destroyed and on the Day of Judgment, they will be with us, can be a warning to all so that we stand up before ugliness and evil and a corrupt environment and be loyal and desirous of good deeds.

At any rate, many of the questions which relate to the Resurrection and the eternality of rewards for good deeds and punishments for evil deeds in the Holy Quran refers to good or bad deeds in our spirit and body which leave effects and these effects will always remain with us.

-----------------------
Ref: Fifty Lessons of Principles of Belief for Youths; Ayt. Makarem Shirazi; Translated by: Bahador Shirazian; Published by: Ahlul Bayt World Assembly

Tags:  Answer Read More

Categorys

Daily Hadith
الإمام علي (عليه السَّلام):لا يكونُ أخوكَ أقوى مِنكَ على مَودّتِهِ.
Do not let your brother be stronger than you are in your amity for him.