And it related from Abbiabdullah (A.S.) that he said: headache for a night lays down every sin except great sins” 175
In addition disease entails abundant reward and that enlightens its severity to the soul. The prophet (S.W.A) says: “I wonder at the believer and his grief of illness had he known his reward due to illness, he would have liked to be ill continually till he meets his Lord” 176
Imam Reza specifies the philosophy of illness by his saying: “illness to the believer is purification and mercy, and to the infidel a chastisement and curse, believer is still suffering from disease till he is freed from sins completely” 177
We return to say that illness has not been made by Allah in vain, rather He made it an examine the human being and know his patience to forbear calamities. So He examined by illness His prophets the pious servants, Ayyoub’s (A.S.) examination -as t is known-had been in his body: “None of his organs remained sound except his heart and tongue by which he glorifies Allah, in all that he has been tolerant and contented, glorifying Allah day and night morning and evening.
The duration of his illness lasted for a long time till his companions loathed him, his associations deserted him, he was expelled out of his country, all people deserted him no one remained to help him except his faithful wife who was taking into account his right and knowing his old favor to her. All this hadn’t increased Ayyoub but tolerance and contentedness, praise and thanks to God, till his patience became a proverb” 178
As a result of this tolerance and contentment Allah gave back to him everything He had taken of him kindly and generously.
The ideology, at the time which it orders the Moslem to endure, it advises him not to complain of disease, as complaining means that one accused Allah of injustice in His determination, it also abases one’s dignity in peoples’ eyes, it incites disappointment and mockery. Ameeralmu’amineen (A.S.) says: “I had previously a brother whose brother hood was for the sake of Allah, what makes him great in my view is the meanness of this world in his view.. He wasn’t complaining of a pain except after it heals…” 179
It is worth mentioning that the ideology at the time which scatters the clouds of fear within the self it grows up in him the feeling of fear from Allah (be exalted) only as it is the only way to be released from all kinds of fear and it (the belief) bewares of disobeying Him and brandish refers at His severe revenge.
The Holy Qur’an in so many verses deepens the feeling of fear of Allah (be exalted) some of them are: “Say, surely I fear, if I disobey my Lord, the chastisement of a grievous day” 180 He also says: “And for him who fears to stand in the presence of his Lord and forbids the soul from low desires, then surely the garden- that is the abode” 181
The prophet (S.W.A.) says: “Allah has not invested with power over Man except of whom Man has feared, and had Man not feared except Allah, Allah wouldn’t invest any one with power over him except Allah…” 182
He also said: “blessedness is to whom fear of Allah has occupied him and diverted him from fearing people” 183
It is natural that this kind of fear has educational influences from which the individual benefits. In this concern imam Alsaadiq says: “He who knows Allah fear Him and he who fears Him abandons this world” 184
Social advantages result from this fear as it motivates the individual to help others, Allah (be exalted) said: “And they give food in spite of their love for it to the poor and the orphan and the captive we only feed you for Allah’s sake we desire from you neither a reward nor thanks* Surely we fear from our Lord astern distressful day” 185
In short, the ideology had changed the souls, opened to them immense horizons by releasing them from their fears. It also connected their rope with their Creator, and made it feel His favors and frightened them of His painful chastisement.
Then, there is a strong associative relationship between knowing Allah (be exalted) and knowing the self. For by knowing the self, its nature and powers, Man can know its Creator and evaluate His greatness. It is in the prophetic Hadeeth “He who knows himself, knows his (Creator)”. In return forgetting Allah (be exalted) results in forgetting one’s self: “And be not like those who forsook Allah so He made them forsake of their own selves” 187
173. Nehjil balagha 551, wisdom 426.
174. Thawaabila’amaal waekaabila’amaal, sheikh Alsadouk, 228
175. the previous source, 230.
176. Ketaab Altawheed: sheikh alsadouq: 400: Alneshaleslaami-Qom.
177. The above sources: Sheikh alsadouq: 229, baab thawaab il maradh (disease).
178. Albedaayah walnahaayah: Ebnilatheer Aldimeskki 1: 254/ 1 Dar Ehya’a ilturaath 1408 edition 1.
179. Nehjilbalagha, Subhi Alsaalih: 526.
180. Alanaam 6: 15.
181. Alnaazeaat 79: 40-41.
182. Kenzelaummaal: 3: 148/ 5909.
183. Tuhafil aukoul: Ebin Shu’aba Alharraani: 28 Al’alami edit: 5th.
184. Ausoulil Kaafi 2: 68/4 ch. Fear and hop.
185. Alensaan 76: 8-10.
186. Tuhaf alaukool: 208.
187. Alhashr 59: 19.