Hawzah News Agency- Grand Ayatollah Jafar Sobhani, in the first ethics lesson of the new academic year held at the mosque of the Imam Sadiq (peace be upon him) Institute in Qom, elaborated on the status of Imam Sajjad's (peace be upon him) Makarim al-Akhlaq supplication in cultivating the perfect human being. He described this supplication as a valuable collection for nurturing divine knowledge, noble character, and elevating the ranks of faith and certainty, and by explaining its opening passages, he addressed the position of blessings upon the Holy Prophet (peace be upon him and his family), the three ranks of certainty, and the characteristics of the God-conscious.
Makarim al-Akhlaq Supplication: A Program for Cultivating the God-Conscious Human Being
His Eminence added: The Makarim al-Akhlaq supplication is one of the most influential and constructive supplications found in Sahifa Sajjadiyya, and it is the twentieth supplication of this book. This supplication contains abundant material, and if we are granted success in explaining it, we can benefit from its valuable teachings.
Referring to the social conditions of Imam Sajjad's (peace be upon him) era, he continued: Imam Ali ibn al-Hussein (peace be upon him) lived during a period when the Ahl al-Bayt (peace be upon them) had found a special position among the people, even in the eyes of their opponents, because the martyrdom of Imam Hussein (peace be upon him) had left a very negative impact on people's perception of the Umayyads and their governments. People asked themselves how far these governments had strayed from the correct human and moral path that they would martyr the family of the Prophet in such a manner, sever the heads of the martyrs from their bodies, and take women as captives.
This source of emulation added: These events had an unfavorable impact on the Islamic community's view of the Umayyad government. In reality, people had turned toward the Ahl al-Bayt (peace be upon them), and their social position had received greater attention than before. Of course, the Ahl al-Bayt (peace be upon them) possessed a divine station from the very beginning, but after the events of Ashura, public inclination toward them also increased.
The Social Position of Imam Sajjad (peace be upon him) After Ashura
Grand Ayatollah Sobhani, in order to explain the position of Imam Sajjad (peace be upon him) in the society of that time, referred to the incident of the touching of the Black Stone and said: For example, when Imam Ali ibn al-Hussein (peace be upon him) wanted to touch the Black Stone, despite the large crowd, people would make way for him. At the same time, Hisham ibn Abd al-Malik was also present there waiting for people to make way for him to touch the Black Stone, but people would not allow him. When Imam Ali ibn al-Hussein (peace be upon him) entered, people moved aside and he was able to touch the Black Stone.
He continued: Those present asked Hisham who this person was, but he pretended ignorance and said he did not know him. In that gathering, Farazdaq was present and composed poetry introducing the Imam that eloquently expressed his position. Among his descriptions of the Imam, he said: "This is the one whose footsteps the land of Batha recognizes, and the House of God, the sacred precinct, and the area outside it all know him." In reality, Farazdaq with these poems emphasized the well-known position of Imam Ali ibn al-Hussein (peace be upon him).
Grand Ayatollah Sobhani noted: After the government passed from the Sufyanid branch of the Umayyads and the era of Yazid to the Marwanid branch, and Abd al-Malik ibn Marwan came to power, Imam Ali ibn al-Hussein (peace be upon him) still held a special position among the people, and under those same conditions, he continued his activities in the arena of imamate and struggle.
The Spread of Religious Teachings Through Imam Sajjad's Supplications
This source of emulation, referring to one of the important activities of Imam Sajjad (peace be upon him), stated: One of his important activities was the collection of supplications that he would organize and provide to his students. The Imam would teach these supplications to his students, and these teachings would spread through them in society and influence the people. Of course, through this same path, the Imam could also address the truths and realities he intended and spread religious teachings in society.
He added: The central theme of many of Imam Sajjad's (peace be upon him) supplications is the cultivation of the God-conscious human being; however, the intended meaning of "God-conscious" is not merely the terminological meaning of this word among various groups, but rather a human being who truly knows God and is familiar with the prophets, and alongside this knowledge, is adorned with noble character. All the supplications in this collection are directed toward this same goal: cultivating the God-conscious human being and nurturing the perfect human being in the true sense of the word.
His Eminence, stating that this activity was itself a great service that Imam Sajjad (peace be upon him) performed during that era, but his activities were not limited to this domain and other actions are also seen in his life, said: Imam Sajjad (peace be upon him) attended to the poor and needy, answered people's questions, and performed other social services that are mentioned in reports about his life.
Imam Sajjad (peace be upon him) Was a Capable Personality Endowed with a Spirit of Service
Grand Ayatollah Sobhani, emphasizing the necessity of properly understanding the personality of Imam Sajjad (peace be upon him), stated: We should not imagine that the Imam was a weak or incapable personality. Sometimes some preachers use expressions like "the feverish Imam," but this expression, if presented in a way that portrays weakness and incapability of the Imam, is not appropriate. Imam Sajjad (peace be upon him) was a capable, mature personality endowed with strength and resilience. He would carry food on his shoulders at night and deliver it to the homes of the needy. Such work cannot be done by a weak person; rather, it demonstrates his capability, spirit of service, and commitment to helping the needy. The Imam performed this work in a manner that left no room for ostentation or showing off.
He added: If we can properly express and explain the Makarim al-Akhlaq supplication, perhaps we can convey part of the ethics and conduct of Imam Ali ibn al-Hussein (peace be upon him) to friends and audiences and familiarize them with these valuable teachings.
The Beginning of Makarim al-Akhlaq Supplication with Blessings upon the Prophet and His Family
Grand Ayatollah Sobhani then began his main discussion by explaining the first phrase of the Makarim al-Akhlaq supplication, saying: The first phrase of this supplication is: "In the name of God, the Most Gracious, the Most Merciful. O God, send blessings upon Muhammad and his family, and bring my faith to the most perfect level of faith, and make my certainty the best of certainty, and bring my intention to the best of intentions..." Imam Sajjad (peace be upon him) begins his supplication with blessings upon the Prophet. In fact, all of his supplications begin with blessings. Now the question arises: why does the Imam begin the supplication with blessings?
Stating that it is narrated in traditions that no supplication is like blessings upon the Prophet, which is not rejected, because blessings are a supplication that God accepts. Whoever says "O God, send blessings upon Muhammad and the family of Muhammad," God accepts this supplication, he noted: Blessings are a supplication that is not rejected, and this matter is emphasized in traditions. Now, if a person sends blessings and then asks God for his need, what happens?
This source of emulation added: It is narrated in a tradition that if a person begins his supplication with blessings and then asks for his need, God says: It is not fitting that I accept the first supplication and reject the second; because I have accepted the first supplication, and the requirement of divine compassion and mercy is that I also accept the subsequent supplication. Therefore, blessings at the beginning of supplication have a special position and can serve as a prelude to requesting one's need from God; because a person begins his supplication with a remembrance whose acceptance is emphasized in traditions.
The Difference Between Blessings upon the Holy Prophet (peace be upon him and his family) and Quranic Expressions About Other Prophets
His Eminence, referring to the difference between blessings upon the Holy Prophet (peace be upon him and his family) and the expressions used about other prophets, stated: Another point that must be considered in this regard is the difference between blessings upon the Holy Prophet (peace be upon him and his family) and the expressions used about other prophets. In the Holy Quran we read: "Peace be upon Abraham" and "Peace be upon Moses and Aaron" and also "Peace be upon Elijah." But when it comes to the Holy Prophet (peace be upon him and his family), the matter differs from other prophets. God says: "Indeed, God and His angels send blessings upon the Prophet."
He added: In this verse, God speaks of His own blessings and those of the angels upon the Prophet, and then in the continuation of the verse, invites the believers to also send blessings upon him. As a result, blessings upon the Holy Prophet (peace be upon him and his family) differ from the expressions used about other prophets. Regarding other prophets, expressions like "Peace be upon Abraham" are used; but regarding the Holy Prophet (peace be upon him and his family), God says that He and His angels send blessings upon the Prophet and asks people to follow this divine command. This matter indicates the special position of the Holy Prophet (peace be upon him and his family) and the difference of his station from other prophets in this regard.
Emphasis on the Quality of Blessings Taught by the Holy Prophet (peace be upon him and his family)
Grand Ayatollah Sobhani, referring to the change in the quality of blessings after the passing of the Holy Prophet (peace be upon him and his family), said: Unfortunately, after the passing of the Holy Prophet (peace be upon him and his family), the Umayyads, Marwanids, and Abbasids also tampered with the quality of blessings and made changes in the manner of expressing it. The quality of blessings taught by the Holy Prophet (peace be upon him and his family) is narrated in Sahih al-Bukhari and perhaps also in Sahih Muslim.
He continued: In these traditions, it is stated that the Holy Prophet (peace be upon him and his family) was asked: "O Messenger of God, how should we send blessings upon you?" The Holy Prophet (peace be upon him and his family) in response taught the quality of blessings as follows: "O God, send blessings upon Muhammad and the family of Muhammad, as You sent blessings upon Abraham and the family of Abraham; indeed, You are Praiseworthy and Glorious." This expression is narrated in Sahih al-Bukhari, and according to it, the Holy Prophet (peace be upon him and his family) taught the quality of blessings by mentioning the name and station of his family. Therefore, blessings upon Muhammad and the family of Muhammad is the same quality that is narrated from the Holy Prophet (peace be upon him and his family) himself.
This source of emulation, stating that in Sunni books, in many cases, the expression "peace be upon him and his family" is not seen, clarified: In books printed in Egypt and other regions, the expression "peace be upon him and his companions" is often used. Even in cases where the names of the Ahl al-Bayt (peace be upon them) are mentioned, the names of the companions are added to it; for example, it is said: "O God, send blessings upon Muhammad and the family of Muhammad and his companions," or the expression "and upon his family and companions" is used to place the Ahl al-Bayt and the companions alongside each other.
He further referred to his correspondence with one of the Sunni scholars and stated: In Qatar, there is a high-ranking jurist named Haj Sheikh Ali Qaradaghi with whom I have corresponded. He is among those who, during the American war with Iran, along with fifty Sunni scholars, issued a fatwa of jihad against America. Such a personality enjoys scholarly and religious standing.
Grand Ayatollah Sobhani, stating that Qaradagh exists both in the country of Azerbaijan and in the country of Iraq; the person I am referring to is Iraqi, continued: I also wrote a letter to him and emphasized that you must confront innovations. The innovation in question here is that the Holy Prophet (peace be upon him and his family), in response to people's question about the quality of blessings, namely "How should we send blessings upon you?", taught the expression "O God, send blessings upon Muhammad and the family of Muhammad, as You sent blessings upon Abraham and the family of Abraham; indeed, You are Praiseworthy and Glorious"; but in some books and texts, this expression is narrated differently or the name of the Ahl al-Bayt is placed alongside the names of the companions.
He continued: In the letter written in response to me, it was emphasized that my statement is correct and that there are two authentic traditions that narrate this same quality of blessings, in accordance with what I have stated, from the Holy Prophet (peace be upon him and his family). Therefore, we must gradually confront these innovations and revive the quality of blessings taught by the Holy Prophet (peace be upon him and his family).
This source of emulation added: This matter is important and has a great status. God willing, we will express the truth through supplication and blessings. All the supplications of Imam Ali ibn al-Hussein (peace be upon him), including the Makarim al-Akhlaq supplication and the supplication of the sick, begin with blessings.
"Bring My Faith to the Most Perfect Level of Faith"
Grand Ayatollah Sobhani then addressed the next passage of the Makarim al-Akhlaq supplication and said: Imam Sajjad (peace be upon him), after the blessings, continues his supplication and says: "O God, send blessings upon Muhammad and the family of Muhammad, and bring my faith to the most perfect level of faith." That is: O God, send blessings upon Muhammad and the family of Muhammad and bring my faith to the most perfect level of faith. The first request that Imam Sajjad (peace be upon him) makes in this supplication is that God elevate his faith to the level of perfection.
He noted: From this expression, it becomes clear that faith has various degrees and ranks and is not limited to a single degree. When the Imam says: "And bring my faith to the most perfect level of faith," it becomes clear that faith can rise from one level to a higher level, and a person must move on the path of the perfection of faith.
This source of emulation, referring to the ranks of faith, stated: It is often said that "the principles of Islam are three: affirmation of God, affirmation of the Messenger, and affirmation of the Resurrection." We accept this matter; but such a level is an elementary degree of faith, and faith is not limited to this amount. At a higher level, "and standing by deeds" — deeds must also be joined to faith. If deeds are not placed alongside faith, a person's faith will be dry and incomplete.
His Eminence continued: In some traditions, including in the book Uyun Akhbar al-Rida, it is stated: "Faith is knowledge with the heart, affirmation with the tongue, and action with the limbs." According to this tradition, faith consists of heart-felt knowledge, verbal affirmation, and action with the members and organs. This tradition is narrated in the first volume of Uyun Akhbar al-Rida, page 136. Therefore, alongside heart-felt knowledge and cognition, a person must also affirm with the tongue and be committed in practice to the teachings of Islam. Acting upon the pillars of Islam must be in a manner that a person, to the last stage of his ability and capacity, acts upon religious commands even in details.
Grand Ayatollah Sobhani continued: When Imam Sajjad (peace be upon him) asks God to bring his faith to the most perfect level, the purpose is not merely affirmation of God, the Prophet, and the Resurrection; rather, faith must reach perfection in heart-felt knowledge, verbal affirmation, and action upon the pillars of religion.
The Connection Between Faith and Righteous Deeds in the Holy Quran
This source of emulation, referring to the Holy Quran's emphasis on the accompaniment of faith and righteous deeds, said: The Holy Quran also emphasizes the connection between faith and righteous deeds and in numerous verses places these two alongside each other: "Except those who believe and do righteous deeds." According to this Quranic expression, faith and righteous deeds are mentioned alongside each other. Faith has an elementary level, and righteous deeds must be joined to it so that a person can move on the path of growth and perfection.
Raising the question of whether this amount is sufficient — whether if a person affirms God, the Prophet, and the Resurrection and also acts upon religious commands, he has reached the highest degree of faith — he said: The answer is that faith has other ranks as well, and a person can attain higher degrees on the path of knowledge and certainty.
Three Ranks of Certainty: Knowledge of Certainty, Eye of Certainty, and Truth of Certainty
Grand Ayatollah Sobhani, in order to explain the higher ranks of faith, referred to the verses of Surah al-Takathur and said: To understand the higher ranks of faith, one can refer to Surah al-Takathur. God says in this surah: "No! If you only knew with knowledge of certainty, you would surely see the Hellfire." These verses refer to knowledge of certainty and show that certainty also has ranks. Therefore, faith does not remain merely at the level of verbal affirmation or even apparent knowledge and action; rather, a person must move on the path toward certainty and deeper knowledge.
He continued: The most perfect rank of faith is a rank where a person reaches a degree of certainty where he witnesses the reality of the punishment and the interworld Hellfire in this very world; of course, the purpose is not witnessing the Hellfire of the Hereafter, but witnessing the interworld Hellfire. As a result, Imam Sajjad's (peace be upon him) request to bring faith to the most perfect level means that a person must move on the path of the perfection of faith and rise from the elementary ranks of knowledge and affirmation to higher degrees of knowledge, certainty, and action.
He noted: The most perfect rank of faith belongs to those who perceive the truth in such a way that sometimes from this very world, they witness the flames of Hell and the nature of Paradise. This is also one of the ranks of faith; although it is not considered the final rank of certainty. God says in the Holy Quran: "No! If you only knew with knowledge of certainty," "You would surely see the Hellfire," and "Then you would surely see it with the eye of certainty." These verses refer to the ranks of certainty. Scholars usually consider certainty to have three ranks: knowledge of certainty, eye of certainty, and truth of certainty.
His Eminence added: Regarding fire, sometimes a person hears about it — that it is something with flames and produces heat. At this stage, through hearing and becoming aware, he gains knowledge of the existence of fire. At the second stage, a person observes fire closely. This stage is called the eye of certainty; meaning a person sees the reality with his own eyes. But the truth of certainty is at a higher stage; for example, a person brings his hand close to the fire and feels its heat. In this state, he perceives the reality of fire not only through hearing or observation but through direct experience. Therefore, it can be said that knowledge of certainty, eye of certainty, and truth of certainty are three different ranks of knowledge and certainty.
Requesting the Highest Rank of Certainty in the Makarim al-Akhlaq Supplication
Grand Ayatollah Sobhani, returning to the passages of the Makarim al-Akhlaq supplication, stated: Imam Sajjad (peace be upon him) says in the Makarim al-Akhlaq supplication: "And bring my faith to the most perfect level of faith, and make my certainty the best of certainty." In this expression, the Imam does not suffice with requesting an increase in faith but also asks God to bring his certainty to the highest rank.
He clarified: A person must, on the path of faith and action, reach a level of sanctity, piety, and night worship where the veils are removed from before his eyes and he perceives truths that are hidden from others; to the extent that he can witness, from this very world, truths about the interworld Hellfire.
Amir al-Mu'minin's Description of the God-Conscious: As If They See Paradise and Hell
This source of emulation, referring to a passage from Nahj al-Balagha, stated: A man asked Amir al-Mu'minin Ali (peace be upon him) to describe the God-conscious for him. The Imam, in response, began to describe the characteristics of the pious and in part of this description said: "They are with Paradise as if they have seen it and are enjoying its blessings, and they are with the Fire as if they have seen it and are being punished in it." The God-conscious have such a connection and awareness with Paradise and Hell as if they are witnessing them; they see Paradise while its inhabitants enjoy its blessings, and they observe Hell while those being punished are engulfed in its torment.
He continued: This statement shows that one of the characteristics of the God-conscious is possessing a high rank of faith and certainty; a rank in which the veils of negligence are removed and a person perceives truths that are hidden from ordinary sight. Of course, people in normal conditions do not witness these truths because there are veils before their eyes. But some people, through purification of the soul and traversing the ranks of faith, reach a station where these veils are removed for them.
The Story of One of Imam Sadiq's (peace be upon him) Companions and the High Rank of Assurance
Grand Ayatollah Sobhani further referred to a story about one of the sincere companions of Imam Sadiq (peace be upon him) and said: It is narrated in a tradition about one of the sincere companions of Imam Sadiq (peace be upon him). It is reported that a blazing oven was present in the Imam's presence, and the Imam told one of his companions to enter the oven. That person rose without hesitation, went toward the oven, and sat inside it; but he was not harmed and did not burn. The faith that brings a person to a rank of certainty where his behavior differs from ordinary and apparent calculations.
Purification of the Soul and Renunciation of Pleasures: A Prelude to Elevating Faith
This source of emulation, emphasizing the difficulty of reaching the high ranks of certainty, stated: Here it must be noted that reaching such a rank is not easy. This station requires purification of the soul, night worship, enduring difficulties, voluntary deprivations, and renunciation of certain pleasures. A person must set aside some of his carnal desires so that the ground is prepared for him to reach higher ranks of faith and certainty. Therefore, we must ask God to grant us such faith and certainty; a faith that does not remain merely at the level of claim and affirmation but penetrates the depth of a person's soul and affects his behavior and life.
Grand Ayatollah Sobhani then addressed another point about the characteristics of the God-conscious that is also mentioned in the words of Amir al-Mu'minin (peace be upon him): "The Creator is great in their souls, so everything other than Him is small in their eyes." He stated: That is, the Creator has become great in their souls, and everything other than Him appears small in their sight.
Stating that this expression refers to one of the most important characteristics of the God-conscious, he said: The greatness of God finds such a place in their souls and spirits that worldly affairs and manifestations of power and wealth lose their former value and luster before divine greatness. In reality, the God-conscious person is one in whose sight God is great and other than God appears small. The expression of Amir al-Mu'minin (peace be upon him) precisely conveys this same meaning: God is great in the souls and psyches of the God-conscious, and everything other than Him is small in their sight.
Standing Firm Against Enemy Threats: A Manifestation of Divine Greatness
This source of emulation further referred to a story from the era of Marwanid rule and said: During the Marwanid rule, Ziyad ibn Abih was present in Kufa and summoned one of the companions of Amir al-Mu'minin (peace be upon him) to kill him. When he called that person before himself, the man said that his master had informed him that he would be killed in this manner; his hands and feet would be cut off and he would be hanged. Ziyad ibn Abih also responded that he would indeed carry out all these actions. The noteworthy point of this story is that the man, even before his enemy, spoke of the future awaiting him and expressed what he had heard from his master.
He added: This example can be examined within the framework of the discussion of God's greatness in the souls of the God-conscious, because one in whose sight God is great does not waver or tremble before worldly threats and the apparent power of enemies.
Inner Insight and Abstinence from Taking Others' Property: A Story About Ayatollah Haeri
Grand Ayatollah Sobhani referred to a story about the late Ayatollah Haeri (may God have mercy on him) and stated: It is reported that he had gone to a garden. His eyes fell on the grapes of the garden and he felt inclined to eat them. A person who noticed this crossed over the neighbor's wall, picked some grapes, and placed them before him, but the late Ayatollah Haeri did not eat even a single grape. What was the reason for this behavior? In this story, the reason is considered to be his possession of certainty and inner insight; meaning he realized that the grapes belonged to someone else and that taking and eating them without the owner's permission is not permissible. In our view, what is seen is merely a few bunches of grapes, but he attends to its inner reality and truth.
The Necessity of Continuous Movement from Elementary Faith to Higher Ranks of Certainty
In summarizing the discussions raised in this ethics lesson, he stated: Therefore, we must ask God, just as Imam Ali ibn al-Hussein (peace be upon him) requests in the Makarim al-Akhlaq supplication, to bring our faith to the most perfect level and elevate our certainty to the highest degree of certainty. Imam Sajjad (peace be upon him) through this supplication teaches us that a person should not be content with the level of faith in which he currently stands; rather, he must always move on the path of growth, knowledge, piety, and certainty.
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