It was explained in the past discussions that sincerity in divine recognition and good deeds, are real pillars of obtaining Wilayat. Their position is like that of an obligatory duty; and other ethical issues have the position of recommended acts.

Recognition is among the perfections of visible intellect and sincerity is among the perfections of practical intellect. We already had some discussion about recognition; now, we shall survey some Verses of the Holy Qur’an about sincerity.

Verses About Sincerity

The Almighty Allah says in Surah az-Zumar:

“Surely We have revealed to you the Book with the truth, therefore, serve Allah, being sincere to Him in obedience” (39:2).

If in the phrase, ‘with the truth’ (bil haqq) ‘ba’ is relative the meaning of the noble Verse is that this book is revealed in the form of truth and if it is ‘ba’ of association it means that this book has been revealed in the company of the Almighty Allah. In any case, this book is either in the dress of reality or it is accompanied with reality; it is definitely not divorced from truth. From this aspect:

“Therefore, serve Allah, being sincere to Him in obedience” (39:2).

It means that not only in worship acts should we keep sincerity in our view and sincerity means that the desire of other than Allah should not interfere in our acts. The Verse following it says:

“Now, surely, sincere obedience is due to Allah (alone)” (39:3).

To describe religion as sincere shows that in the whole religion, except for divine intention, there is no scope for anything else; and religion is that, which is sincere.

Difference Between Lasting (Wasib) And Pure

When the Holy Qur’an speaks of the structure of religion, it says:

“And to Him should obedience be (rendered) constantly” (16:52).

That is the whole religion is in control of the Almighty Allah. All the laws have to be framed by Him only, whether they be obligatory or recommended; whether worship acts or transactions etc. When the laws of religion were mentioned, it said:

“Now, surely, sincere obedience is due to Allah (alone)” (39:3).

The Almighty Allah only accepts sincere faith; therefore, all laws and rules should be performed with sincerity. In the same holy Surah, it is said to the Messenger of Allah (S):

“Say: I am commanded that I should serve Allah, being sincere to Him in obedience” (39:11).

“And I am commanded that I shall be the first of those who submit” (39:12).

...though this position is exclusive for the Messenger of Allah (S).

The First Muslim - The Holy Prophet (S)

In the Holy Qur’an, in two places the position of the Holy Prophet (S) is mentioned to be that of the first Muslim. It is clear that this ‘first’ does not denote first in lineage or the first in time, because the faith of every prophet with regard to his community is first from the aspect of time, whereas this description was not mentioned about any prophet, even Prophet Adam (‘a); although regarding Musa Kalimullah, it is mentioned that he said: I am the first of the Muslims, but this description is different from the comparison under discussion. The secret of describing the Holy Prophet (S) with this term is that the religion of Allah, which all the prophets have brought, and in which they believed, is Islam only and all the Muslims of the world, whether they be prophets or communities, from them the Holy Prophet (S) is the first of the Muslims.

This is a sign of absolute priority of position and precedence, because one who is apparently first or first come - on the basis of difference between gnostics and philosophers - and who on the occasion of taking of covenant become obedient before others, he can say: I am the first of the Muslims. As mentioned in the 29th Verse of blessed Surah al-’Araf:

“Say: My Lord has enjoined justice, and set upright your faces at every time of prayer and call on Him, being sincere to Him in obedience; as He brought you forth in the beginning, so shall you also return” (7:29).

I am sincere in my call and invitation, and other than Allah should neither have interference in your belief and nor in creation or action; although in this regard there are many Verses, about whom we shall investigate at some other occasion. Now, we will mention some traditional reports by way of token; some about divine recognition and some about sincerity.

Divine Recognition In The Sayings Of Infallibles

There is a chapter in Usui Kafi's Book of Faith and Infidelity, entitled: “Chapter of Faith and Certainty”, which is regarding the first obligation and principle. The first report of this chapter is as follows:

During a journey some riders came to the Holy Prophet (S) and said:

‘Peace be on you, O the Messenger of Allah (S)”.

He replied: “Who are you?”

They replied: “O Messenger of Allah (S), we are believers”.

He asked: “In which stage of faith you are?”

They replied: “We are believers”.

Although their faith was basically clear as they had addressed him as the Messenger of Allah (S). Thus, the Holy Prophet (S) asked about the stage of their perfection.

“What is the real level of your faith?”

They replied: “Being satisfied with divine destiny (to entrust affairs) to the Almighty Allah and to submit before the divine command”.

The Messenger of Allah (S) said: “This means that if you are true, you are such scholars and philosophers that you have, due to your excellent wisdom, reached the verge of prophethood, because only prophets attain perfection of satisfaction and submission. If you find a path to this position, you should protect that through piety, contentment and good deeds. It is possible that one some occasions, in some special condition, human being should slightly perceive a severance1; for example, to see a coffin; or on visiting the graves of a believer, or seeing later scenes after the martyrdom of a martyr. If some special condition develops, it is very difficult to preserve that condition. In other words, it is easy to create the condition of ethical perfections, but it is not possible to change this condition into an expertise without penance and struggle. Thus, sometimes in style of reasoning it is said: Keep us on the straight path, and sometimes it is requested to preserve this condition by praying: “Our Lord! make not our hearts to deviate after Thou hast guided us aright” (3:8)”.

After that the Messenger of Allah (S) said: “If you are true, you should not seek more than what you need, you must not gather provisions beyond your requirements; and fear that God, towards whom you have to return”.

The mention of abode (Maskari) is made in the traditional report in such a way that keeping other reasonings in view, its meaning is derived that if someone seeks more than what he needs, and continues to construct buildings after buildings, an angel tells him: “O transgressor, where are you heading?”2

Rational Fear And Personal Fear

The last sentence of the captioned tradition is:

“So, fear Allah, to whom you have to return”

Sometimes it is said:

“Then be on your guard against the fire of which men and stones are the fuel” (2:24).

And sometimes: “And fear that God, towards whom you have to return”

Here piety denotes rational, not personal fear.

Although the fear of Hell is also a perfection, but this fear is a psychological one, whereas fear from Almighty Allah is a higher perfection and rational fear; for example we are aware of the position of infallibility when a person enters the sanctuary of an Infallible, he does so with absolute politeness and decorum and is overawed by the greatness and majesty of that Infallible and he perceives debasement in himself; this is rational fear, although when he flees from fire and similar things, this fear is psychological. In the Holy Qur’an, all the mentioned fears are not similar. Sometimes, it is the mention of the fear of Hell; sometimes divine fear. For example, sometimes it is said: Fear the fire; and sometimes it is mentioned:

“And for him who fears to stand before his Lord are two gardens” (55:46).

In other words, the Messenger of Allah (S) issues this command to those travellers. As for the question that who in fact were those travellers; was there really some caravan in the real sense or they denote wayfarers on the path of Allah? Whatever the case might be, it makes no difference to the aim.

The second report is narrated from Ishaq Ibn Ammar. He says: I heard from Imam Ja’far as-Sadiq (‘a) that he said regarding the Holy Prophet (S): “One day after the Morning congregational Prayer, the Holy Prophet (S) noticed that there was a young man whose condition was such as if he had not slept all night. His body had turned frail, his cheeks had turned yellow and his eyes were sunken”

The Messenger of Allah (S) asked: “How did you begin your day?”

He replied: “O Messenger of Allah (S), I started my day in the condition of sincerity”

These were not common inquires and questions about well-being. On the contrary, they were like questions that a teacher asks his

students. Please note an example of it: The Late Al-Kulayni has narrated in Rawdhat al-Kafi'. Sometimes the Messenger of Allah (S) used to ask his companions: What did you dream last night? Because good dreams are parts of prophethood and not destined for everyone. Thus, he used to, like an aware trainer pose these questions to his students. In this way he guided them to purify the soul and discipline the Self, so that they may also see righteous dreams. In any case, he asked that young man: How did you begin your day? He replied: I have reached to the stage of certainty.

The Messenger of Allah (S) was astounded at the reply of that young man.

Now pay attention to the matter that the Holy Prophet (S) was not surprised those who had said that we have reached to the position of faith; on the contrary, he was astounded at the one who said I have reached the stage of certainty. He said:

‘There is a limit and reality of everything and certainty is also like that. What is the reality of your certainty?”.

“My certainty is such, O Messenger of Allah (S) that it always keeps me aggrieved, because what I want is not accessible to me and that which is accessible to me is not what I want. I am aggrieved at this. So, I cannot sleep at nights and my hot days pass in thirst”.

It is an allusion to say that I fast during the days and spend the nights in prayers. He further says:

“I keep aloof my Self from the world and whatever it contains”.

Azoof is in the meaning of Azoob, that is I have divorced the world. My Self is fed up of the world and not fed up with the creation of Allah, and neither with the pleasure of Allah and the acts of serving people. This aloofness from world is a preferable act, but remoteness from creatures and ignorance from service of humanity for divine pleasure is despicable. That young man further said:

“So much so it is as if I am seeing the Throne (Arsh) of my Lord”

It was a claim in the presence of the Messenger of Allah (S). The position of rulership of Almighty Allah from where all commands are issued is called as the Throne (Arsh). Since the heart of this man was the Throne of God and according to traditions the heart of the believer is the Throne (Arsh) of Beneficent; it was as if he was seeing it. That young man further says:

“The scale of accounts has been established and the creatures are presented for accounting”

That is the same Throne (Arsh) will appear in Qiyamat in the form of dispensing justice and ruling the Kingdom. He says: As if all the people have been resurrected for the Grand gathering.

“Say: The first and the last” (56:49).

“Shall most surely be gathered together for the appointed hour of a known day” (56:50).

“And I am from them”.

“As if I can see the folks of Paradise enjoying the bounties of Paradise. They are reclining on pillows and the special bounties of Almighty Allah are bestowed to them and they also recognize each other”.

“As if I can also see the folks of Hell; that they are being punished in the fire of Hell and are raising a clamour”.

“As if I can hear the fervour of Hellfire and its clamour and noise is echoing in my ears”.

The Holy Prophet (S) said to his companions: “This is a man, whose heart the Almighty Allah has illuminated with the effulgence of faith”.

This shows that the stage of being illuminated begins only with servitude. That is the reason that he mentioned the servant first in the sentence. Then he said that youth:

“Be steadfast on that path, because preserving that position is more difficult that obtaining it” That is the reason that it is mentioned in a supplication:

“And do not take back from me the merit that You have bestowed” The young man said: “O Messenger of Allah (S), please pray to the Almighty Allah to bestow me martyrdom in your company” This shows that to fight for the preservation of Islam and to strengthen Islamic rule is not among worldly matters, because that young man had renounced the world and was absolutely fed up with it; because it is the same person regarding whom the Messenger of Allah (S) said: ‘This is a man, whose heart the Almighty Allah has illuminated with the effulgence of faith”.

His request to the Prophet to pray that he gets martyrdom at his side, proves that renouncing the world is one thing and to renounce killings in order to strengthen Islamic rule is another. It is mentioned in a report that His Eminence, Amir al-Mu’minin (‘a) after his victory in the Battle of Jamal, when he entered the Public Treasury of Basra, said: “I have divorced the world,” whereas blood was dripping from his sword. Thus, the meaning of divorcing the world does not mean that a man should become secluded. At that time too, when the absolute right of Caliphate was usurped from him and he used to work on farms, he used to say: I have divorced the world and he repeated the same when the Islamic rule was in his hands. It shows that the renouncing of the world is refraining from being attached to the world.

In response to the request of that young man the Messenger of Allah (S) prayed. Afterwards that young man was martyred in a military expedition at the side of the Messenger of Allah (S). He was the tenth martyr of that battle.

The third traditional report is from Abdullah Ibn Muskan. He has narrated from Abi Basir from Imam Ja’far as-Sadiq (‘a) that he said:

The Messenger of Allah (S) glanced at Haritha Ibn Malik and asked: In what condition you are?”

He replied: ‘Truly a believer, O Messenger of Allah (S)”.

The Messenger of Allah (S) never posed such questions to the common people, but when he met his special students, he asked them what stage they have reached. What is their location in the journey they had undertaken? He asked Haritha in the same vein. He replied: ‘Truly a believer”.

The Messenger of Allah (S) further asked: ‘There is a base and limit of everything; what is the sign of the reality of your faith?”.

He replied: “O Messenger of Allah (S), my Self has shunned the world. I keep awake the nights and spend the day in thirst”.

That is: as if I am seeing the Throne of the Beneficent, who will appear in Qiyamat for an extensive accounting; as if He has spread out for the accounting and people are being presented.

“As if I can see the folks of Paradise visiting each other in heaven”.

“As if I can hear the clamour of the dogs of Hell”.

Although those who have passed this stage; for them again there is no ‘as if (ka anna)’, it is ‘indeed’ (inna). That is: they hear and also see it at this moment. As is narrated from Imam ‘Ali (‘a) regarding the initial stage of creation that: “I don’t worship a Lord whom I don’t see”.

And he said regarding resurrection (Maad) in the following manner: “If the veils are removed, there would be no increase in my certainty”3.

It is so, because Paradise and Hell are present at this time and some people are residing there right now.

The Messenger of Allah (S) said: “It is a servant, whose heart the Almighty Allah has illuminated”.

The complete rules and procedure of this way are explained by Amir al-Mu’minin (‘a) in the Sermon of Hamam:

“As if they are seeing Paradise...and as if they are seeing the Fire of Hell”.

In traditional reports, their implications are specified as the Imam said:

‘This is a man, whose heart the Almighty Allah has illuminated with the effulgence of faith”. It seems as if reaching the position of Wilayat is possible only through the path of servitude and that also with divine recognition and sincerity.

“You have become seeing, you should be steadfast and preserve this condition”

When he said: “O Messenger of Allah (S), please pray to the Almighty Allah to bestow me martyrdom in your company”.

It shows that the things, which a man sees in this condition, one of them is the success of martyrdom.

Regarding this the Holy Prophet (S) said: “O Allah, bestow Haritha the sustenance of martyrdom”.

After that only a few days had passed when the Holy Prophet (S) went on some military expedition. Haritha was also present in the army. He fought in that battle and slew nine or eight men and was then martyred. The difference of this report with the previous one is that there, war was mentioned, and here, it is an expedition. Thus, that young man was other than Haritha Ibn Malik, except that war should be more general than expedition and that young man should imply Haritha Ibn Malik.

Sincerity In The Sayings Of Infallibles

In any case, it is known from such traditional reports that it is only certainty, which conveys man to that position. The Late Al-Kulayni has mentioned other reports as well regarding sincerity in the Chapter of Sincerity4, which proves obligation and the second fundamental. The first report of this chapter, ‘Upright Muslim’ is interpreted to be as one who is sincere and free of idolatry5.

It is mentioned in the second report that the Messenger of Allah (S) said: “O people, indeed Allah and Shaitan, truth and falsehood, guidance and deviation, ascendance and debasement, world and the hereafter, goodness and evil, all are present. Thus, goodness is from Almighty Allah and evil is from the accursed Shaitan”

The third report is narrated by Imam Ja’far as-Sadiq (‘a) that Amir al-Mu’minin (‘a) used to say: It is known from the interpretation of ‘used to say’ that the Imam used to repeat this often that:

“The Tuba Tree (pure tree) or successful life is only for that person who performs the worship acts in a sincere manner; and whatever he sees with his eyes, his heart should not remain involved in that; whatever he hears should not keep him away from the remembrance of Allah and whatever others have and he does not have should not make him aggrieved”.

It is so, because other possibilities of wealth, prosperity, affluence and comfort are not cause of honour; on the contrary, they are means of tests and if someone is in such a condition that he has not attached himself to the world and materialism has not stopped him from remembrance of Allah, he can make huge gains from sincerity.

And praise be to Allah, the Lord of the worlds.

• 1. Inqita is to get cut off and here it implies to cut off from the world and its materialism and to attach ourselves to the true master. (Translator)
• 2. Furu’ al-Kafi, Vol. 6.
• 3. Sad Kalam Jahiz.
• 4. Usul al-Kafi, Vol. 2, Pg. 15.
• 5. That is he should be pure and sincere and there should be no thought of worshipping the idols.