The
Touch
Of
Grace
Lecture Set of
Grand Ayatollah Nasir Makarem Shirazi
with ultimate Q & A section
Compiled & Edited by : Syed Ajaz Mehdi Naqvi
Biography
Grand Ayatollah
Naser Makarem Shirazi
Grand AyatollahNaser Makarem Shirazi is one of the most influential ayatollahs currently in Iran. He is a spiritual guide for many TwelverShi'a Muslims.
His studies
In Iran
He started his formal Islamic studies at the age of 14 in the Agha Babakhan Shirazi seminary. After completing the introductory studies, he started studying jurisprudence (fiqh) and its principles (usul al-fiqh).
He made rapid progress and finished studying the complete levels of introductory and both the levels of the intermediate Islamic studies in approximately four years. During this time, he also taught at the Islamic seminary in Shiraz.
At the age of 18, he formally entered the theological seminary of Qom, and for the next five years was present in the religious gatherings and classes of some of the leading Islamic teachers of those days, such as Ayatollah Muhammad Hussein Burujerdi, & Ayatollah Seyyed Kazem Shariatmadari.
In Najaf (Iraq)
In 1950 he made his way to the seminary of Najaf, Iraq. Here, he was able to take part in classes of teachers such as Ayatollah Muhsin al-Hakim, Ayatollah Abul-Qassim Khoei and Ayatollah Abdul Hadi ash-Shirazi.
At the age of 24, he was granted complete ijtihad by two senior scholars in Najaf. Ayatollah Muhsin al-Hakim also wrote a short, comprehensive letter of commendation for him.
In 1951 he returned to Qom, since he did not have the means to survive and continue his studies in Najaf.
After returning to Iran, Ayatollah Nasir Makarim Shirazi began teaching the intermediate and higher level of studies in usul al-fiqh and fiqh. Also, he was a member of the editorial board of the first Islamic magazine published in Iran named "Maktab'e Eslam", next to Ayatollah Shariatmadari.
He has won the Iranian Royal Academy of Philosophy' award for his essay "Filsuf-Namaha".
Political Activities
Ayatollah Makarim Shirazi was active in the pre-revolution days; hence he was thrown in jail many times. He was even exiled on three separate occasions to three different locations-Chabahar, Mahabad and Anarak. After the Iranian revolution, he was appointed to the first council of Representatives and played a major role in writing the first constitution.
Fatwas and viewpoints
Beating a disobedient wife
According to Makarem Shirazi, a Muslim man may "under exceptional circumstances" inflict a "light physical punishment" on his wife for not willing to perform her [sexual] marital duties. The physical punishment, he explains, must be very light where no harm or injuries are caused and even "the skin should not turn red". The "exceptional circumstances" are to be considered after [nicely asking and] advising, grumping, and separating beds, "just like when a surgery is the last resort for a patient" [1].
Wrongly translated[citation needed] news articles have referenced Makarem Shirazi, saying Islam allows a man to beat his wife. This leading ayatollah describes on his website, that Islam has ordered men to have good behavior with their spouses and has even forbidden them from yelling and speaking to their wives with temper [1]. On the same topic, Makarem Shirazi says, if a man does not perform his marital duties towards his wife, even after advice and when there is no other solution, the Islamic government can physically punish him [on behalf of the wife] [1].
In the same article, he references psychiatrists (probably Krafft-Ebing's Psychopathia Sexualis) and mentions that "some women" have natural tendency towards sexual masochism and a slight punishment act will help in "easing their mind" [1].
Women's attendance in stadiums
In the aftermath of an attempt by President Ahmadinejad to allow women to attend soccer matches in stadiums (something they are not able to do now), Makarem issued a fatwa objecting to this.[2]
Alternatives to stoning
Makarem's fatwa concerning stoning to death for adultery reads: "In certain circumstances, death by stoning can be replaced by other methods of punishment".[3]
Smoking
Makarem issued a fatwa declaring smoking as religiously illicit (makruh).
His Works
His works number more than 130 volumes. Some of these are:
- Commentary on the book Kifayatul Usul (at age 18)
- The Manifestation of Truth
- Commentary on the Quran
- The Message of the Quran
- Anwar al-Fuqahah
- al-Qawaidul Fiqhiyyah
Compiler/Editor’s Note
The achievements of Grand Ayatollah Naser Makarem Shirazi in the field of Islamic Theology are innumerable. The basic aim behind the creation of this book was to compile the lectures of this Grand Ayatollah at one place.
For additional information, all of the text used in this book has been taken from the original site of the Ayatollah i.e. makaremshirazi.org, for any further confirmation please visit the site.
As we have already read that the book contains the lectures of the Grand Ayatollah so it is obvious that the original form of most of the text used might not be the written but the ‘minutes’ i.e. spoken by Ayatollah recorded by others.
At the last part, the book hasAN ULTIMATE QUESTION & ANSWER SECTIONwhich contains some very interesting questions which might be very helpful to clear some doubts, to increase knowledge and to present logical reasoning for the questions which you might never heard before.
If Allah wills (Insha Allah) then this book will seem to be very helpful to the readers in many aspects and to increase quite a good part of reader’s information from the ocean of knowledge, to nourish his/her both the worlds and to bring the reader from the scorching core of darkness to the shining coarse of light.
Wa Innahu Wali al Taufeeq
Wassalaam
Syed Ajaz Mehdi Naqvi
Contents
SECTION ONE
012-Tawhid in the actions (of Allah) and the benefits of belief in this
023- Blessed Prophet (S.A.W.): Offering peace and salutation to Muhammad (s.a.w.a.): In Prophet’s Sunnah
025- On the occasion of `Eid-ul-Ghadeer
030- The Quran : A divine light in the (spiritually) dark and gloomy nights
035-Commentary of * Keep us on the straight path *
038-Why does Allah need to test people?
040-The opinion of Sunnis about Mahdi (a.s.)?
043-Conflict between actions and beliefs
051-Saying two successive prayers together
053-The (various) levels of perfection in Iman (True Faith)
057-Shall look causes & sources
061-Six things that lead to success
073-Advice given to Abu Dharr - Sustenance
081-Misguidedness
085-Two despised characteristics : Eating too much and looking at others
SECTION TWO
CHARACTERISTICS OF A TRUE BELIEVER
091- Silence
098 - The True Shia of Ameer-al-Mumineen (a.s.)
101 - The characteristics of a righteous servant of Allah
105 - The signs of a Muslim
115 - Modesty
120 - Showing thanks for divine blessings
123 - Fulfilling the needs of your adversary
129 - Forgiveness and Pardon
NOURISHMENT OF SOUL
134 - Al Jihad - Al Akbar
140 - Training of the Soul
149 - Taqwa [ Consciousness of Allah ]
163 - Five good qualities
THE MATERIALISTIC & THE NEXT WORLD
167 - The relation between the religion and the material world
171 - The status of man in this life and the next world
178 - The world is a storehouse of treasures
190 - Upheavals around the world
194 - The psychological effects of loving the transient world
201 - How to gain the love of Allah and the love of people
208 - Two opinions in regards to the material world and the next life
212 - The description of the material world and a comparison between its past and the time remained
222- The description of the material world and our responsibility while living in
232 - Being spiritually awake and ready
240 - Good of this world and the next life
CERTAINITY & DOUBTS
245 - The levels of certainty
255 - The way to keep away from doubtful things and the lower desires of the Soul
260 - Five life giving lessons and refraining from doubtful things
DEATH : AN UNACCEPTABLE TRUTH
266 - Fleeing from death
273 - Paying attention to those who came before us
277 - The final journey and the remembrance of death
283 - A noble end
THE ULTIMATE QUESTION & ANSWER SECTION
FROM Page 252 TO Page 200
287 Q 01. Did Ameer-al-momeneen Ali (a.s.) desired for caliphate?
295 Q 06. How Adam’s children ?married ?
301 Q 08. How can you prove from Quran that the Earth is spherical ?
305 Q 10. What is the period of Creation of Earth ?
309 Q 12. Is it allowed to prostrate on the tomb of Imams ?
313 Q 15. What are the rules of prayer at nearby areas of North & South Pole ?
341 Q 25. How Ali(as) travelled 600kms. in one night ?
343 Q 26. Many Shia & Sunni scholars believe that verse “ Today, I have perfected your religion..” is concerned with Haraam & Halaal flesh not with announcement of caliphate of Amirul Momineen Ali (as) ?
351 Q 27. Did Prophet splitetd the moon ? Prove from Quran.
361 Q 30. Ali(as) was envolved so deeply in prayers how did he notice beggar ?
370 Q 32. How calamities are justified when good people also dies in it ?
SECTION ONE
Tawhid in the actions (of Allah) and
the benefits of belief in this
.001
Text of the Hadith:
قال ابن عباس قال،قال رسول الله (صلي الله عليه و آله و سلم):من انقطع إلي الله كفاه كل مؤونة،ومن انقطع إلي الدنيا و كله الله إليها.و من حاول أمرا بمعصية الله كان أبعد له مما رجا و أقرب مما اتقي،و من طلب محامد الناس بمعاصي الله عاد حامده منهم ذاما.و من أرضي الناس بسخط الله و كله الله إليهم،ومن أحسن سريرته أصلح الله علانيته.ومن عمل لاخرته كفي الله أمر دنياه.
English translation:
It has been narrated from Ibn `Abbas that the Messenger of Allah (blessings of Allah be upon him and his family) has said, The one who keeps his hopes only upon Allah, He will be sufficient for him in all affairs of his life, and the one who keeps his hopes on the material world, Allah will leave him to be (with the world). And the person who wishes to reach to his goals through disobeying Allah, surely he will be the furthest away from that which he wishes (to achieve) and will be the closest to difficulties. And the person who seeks to please the people through disobeying Allah, He will convert the pleasure (of the people) to him to his disgrace (amongst the people). And the person who seeks to please the people while gaining the displeasure of Allah, Allah will appoint those people to be above him (to rule him). And the person who seeks to please Allah while making others displeased by him, Allah will be sufficient for him for the evil of the people (Allah will protect him from their evil). And the person who does right with that which is between him and Allah, Allah will make sufficient that which is between him and the people. And that person who makes right that which he performs in secret, Allah will correct that which he performs in the open and the person who works for his next life, Allah will make sufficient the affair of the life of his life in this world.
Commentary of Hadith:
One of the important issues in the discussion concerning Tawhid is in relation to Tawhid-e-Af`ali (belief in the oneness of the Actions (of Allah)) and if a person was to possess correct belief in regards to this issue, then it would surely have a very profound impact on his life.
The issue of Tawhid-e-Af`ali tells us that: everything and everyone that exists in the entire universe - even the leaves of a tree moving due to a breeze - all stem from Allah (Glory and Greatness be to Him). Not a single thing can take place without His command and order the cutting which a sword performs, the burning which a fire produces and - all of these come from His command. In one sentence, just as it has been mentioned in Biharul Anwar, we can state that:
لا مؤثر في الوجود إلا الله
There is no one effector in the creation except Allah.2
Even our own choices and freedom also stem from Allah (Glory and Greatness be to Him) and if He had notgiven us such a power of choice, then we would not be able to perform any task and thus, He has given usfreedom and has not imposed things upon us.
When a person has such a belief deep within himself and the issue of Tawاid-e-Af`ali takes seat deep within himand he understands that the only independent determination and will is the will of Allah (Glory and Greatness beto Him) and the determination which we have has merely been given to us by Allah (Glory and Greatness be toHim) to test and examine us, then he would definitely not humble himself to other people just to seek closeness tothem. A person would realize that the source of acquiring the goodness of this material world is not in the hands of other people and a person would not look to covet the goods of others!
In addition, with such a belief, a person would not seek to approach near the obedience and pleasure of thecreations if this meant that he would have to transgress the laws of Allah (Glory and Greatness be to Him). Inaddition, he would not seek others to help him solve his problems since he knows that the true meaning of Thereis no one effector in the creation except for Allah goes against all of these issues.
If we were to have true faith in the verse of the Quran which states:
أنما أمره إذا أراد شيئا أن يقول له كن فيكون
Surely His command when He intends to do something is the saying of Be and it is.3
Then these paths which lead to becoming mislead would definitely not have any meaning for us.
The reason why the source of all reformations goes back to reformation of the theological beliefs is due to thissame reason. Even when all of the Prophets of Allah (blessings be upon all of them) were appointed, the very firstaction that they did was to instil the correct set of beliefs within the hearts and minds of the people. once thebeliefs and faith is corrected, then all of the roots and branches (of the faith) too will become reformed andcorrected.
The hadith which we have quoted in the beginning shows us that all of our actions must return back to the issue of Tawhid-e-Af`ali.
The meaning ofأنقطاع إلي اللهis that we cut off hope from all others and attach ourselves only to Him; we closeour eyes to everyone else and focus ourselves only on Him. If a person was to reach to this station, then Allah(Glory and Greatness be to Him) alone would be sufficient for him during all of his difficulties.
It is then mentioned thatومن انقطع إلي الدنيا و كله الله إليهاhowever, if a person were to leave reliance upon Allah(Glory and Greatness be to Him) and were to rely solely on the material world and expected both respect anddishonour only comes from the hands of people, or assumed this his sustenance comes from this physical groundthrough his cultivation or through trading and business, then Allah (Glory and Greatness be to Him) would leavethis person to the whims of the material world.
Of course, we are not opposed to the world of cause and effect, however we must pay attention that behind thisworld, there is a hand of the one who occasions things to happen (the actual Cause). Sometimes, in order to notforget that there is a Causer for everything, people make up and create reasons and rationale (for thingshappening around them) and it is because of this reason that sometimes people state that, All the doors wereclosed to me and then all of a sudden, a way out was found or sometimes the opposite of this is also said!4
If a person was to lose the Causer for everything that happens and was to rely solely on this frail spiders web(the material world), then Allah (Glory and Greatness be to Him) too would leave this person alone within thisfrail web just as it has been mentioned in the Quran:
مثل الذين اتخذوا من الله أولياءكمثل العنكبوت اتخذت بيتا و أن أوهن البيوت لبيت العنكبوت لو كانوا يعلمون
The similitude of those people who take other than Allah as their protectors and guardians is as the example ofthe spider who takes his web as being his (frail) house. And surely the most weakest of houses is the house of thespider if only these people had knowledge of this (fact).5
The intelligent person does not rely upon the frail house of the spider since the person who relies solely upon thechief Causer of all actions (Allah (Glory and Greatness be to Him)) will be needless of all other things.
It is mentioned in our hadith that:
أللهم،لا تكلني إلي نفسي طرفة عين أبدا
O Allah! Do not ever leave me to myself for even the period of the blinking of the eye.
And this hadith points to this same fact that, O Allah! I appeal to you to always be my Protector; I appeal to you that Your yourself become my Guardian.
In the line of this hadith which statesمن حاول ذمرا بمعصية اللهwe see that another aspect of this same issue has beenexplained.
For example, we see that a person has planned that he is to reach to a specific goal and to reach to this aim of his,he seeks help through the forbidden means. This person must know that he shall never reach to his ultimate aimand it is exactly that thing which he surely fears that will actually come back to him, and thus it must be said to aperson like him that: You who well know that the only will which exists is the will of Allah (Glory and Greatnessbe to Him) and that He is the sole Sovereign over all things thus, why do you still resort to making use of the means which are not permitted?