The importance of Intelligence in Shia narrations  – 10

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“In the Name of God, the Beneficent, the Merciful”

The importance of Intelligence in Shia narrations  – 10

H 10, Ch. 1, h 10

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from ibn Mahbub from ‘Abdallah ibn Sinan who has said the following.

I mentioned a person who would overdo (obsession) the deeds of his doing Wudu and prayer to Imam Abu ‘Abdallah (A) and added that he is a man of good intelligence.” The Imam (A) then said, ‘What kind of intelligence is it that allows him to obey Satan.’ I then asked the Imam, “How would he be considered as obeying Satan?” The Imam (A) said, “Ask him wherefrom this thing comes to him. He will certainly say, “It comes from Satan.[1]

Explanation

Some people take half an hour to perform “Wudu” (ablution). I know a man; his relatives said it takes him 45 minutes to go to the bathroom and take wudu! Akhund Kashi says, “I was in school, and I was sitting in my room, one of the villagers of Isfahan who wear black wide-leg pants came to the school and performed “Wudu” (ablution) in the middle of the school pond, He rubbed his face and poured a patch of water on his hands and performed an ablution, which was completely wrong from head to toe. I went forward and said, Haji, what kind of ablution is this? He said: What do you mean? I said: There is a problem with your ablution. I explained that for ablution, water should be poured from above the elbow, water should be poured twice, etc. He said with his local accent, “Mr. scholar, I just want to tell God I am your servant, and I am not disobedient.” The words of this villager shook me so much that I studied for sixty years, performed ablution, and prayed, but I did not understand why. I did not say, God, I came to tell I am your servant”. The rules of the Sharia must indeed be observed, as it has been narrated. But these are not the main thing; the main thing is that you want to say: God, I am your servant, and I am not disobedient.

The rules of “Nijasa” (Polluted, impure, filthy) in Islam

Everything is clean for you except what you know is impure. To know means you are sure about it. It means that either you have to see it yourself or that two people tell you: we saw that it became impure. If we go into the toilet, the toilet floor is wet. It is pure as long as you do not see it as unclean. We need to be 100% sure about impurity. “Impurity” is an outward ruling, not an inner ruling. This means our prayer would be accepted if our clothes were impure and we did not know it. But if you see, for example, that your clothes have become impure, you must make sure that they are clean so that you can pray. Many people have a problem with ablution. If we have performed ablution and are confident about it, until you are sure that your ablution has not been invalidated, you have ablution. For example, if you don’t know if you slept, your ablution is valid, and you can pray. If you doubt if you went to the bathroom or not? You have ablution.

Doubt cannot destroy certainty. It is a rule; it is a principle. “Doubt” does not invalidate assurance. But if you doubt whether I did ablution or not? It is different here; you have to go and do ablution because you suspect the principle of ablution, and you are not sure. Dear friends, every Muslim must know the rulings. First: He must imitate a scholar. Second: He should have his treatise. Thirdly: A Muslim must know ablution, prayer, khums, and purity rules. You must educate yourself if you want to be a Muslim. Some rulings are fateful. Someone said I kissed my father after he died, and I still haven’t performed the ghusl, so what will happen? A dead person who has not bathed is impure. Dears, try to learn your rulings. There are some rules that people sometimes get involved with, they can be asked later, but you have to know the ones you deal with every day so that you don’t get obsessed and don’t make mistakes.

Muhammad Mahdi Me’marian

All praise is to God to the extent that He deserves it.


[1] – مُحَمَّدُ بْنُ یحْیی، عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ، عَنِ ابْنِ مَحْبُوبٍ، عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ، قَالَ: 

ذَکرْتُ لِأَبِی عَبْدِ اللَّهِ عَلَیهِ السَّلَامُ رَجُلًا مُبْتَلی بِالْوُضُوءِ وَ الصَّلَاةِ، وَ قُلْتُ: هُوَ رَجُلٌ عَاقِلٌ، فَقَالَ أَبُو عَبْدِ اللَّهِ عَلَیهِ السَّلَامُ: «وَ أَی عَقْلٍ لَهُ وَ هُوَ یطِیعُ الشَّیطَانَ؟!» فَقُلْتُ لَهُ: وَ کیفَ یطِیعُ الشَّیطَانَ؟ فَقَالَ عَلَیهِ السَّلَامُ: «سَلْهُ: هذَا الَّذِی یأْتِیهِ مِنْ أَی شَی‌ءٍ هُوَ؟ فَإِنَّهُ یقُولُ لَک: مِنْ عَمَلِ الشَّیطَانِ».

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