Advice of Ahl al-Bayt Examples of Piety in the Holy Quran and the Sunnah
Chapter2
[33] Telling Lies
Another factor that causes division in a society is the indecent habit of telling lies which is prohibited by the Holy Quran, the Sunnah, consensus, and reason.
Telling lies is a major sin which disgraces and discredits human beings. It is a source of scandal, shame and misfortune.
A liar is miserable, impious and faithless. In this connection, God says: “Only they forge the lie who do not believe in Allah’s communication. ”[370] He also says: “Woe to every sinful liar. ”[371]
A liar has been described as cursed, a dweller of hell, oppressor, misled and ruined by the Quranic verses.
When telling lies is so horrible, it requires the observing of Taqwa.
Imam Sajjad (AS) used to say to his son: “Keep away from little and big lies whether you are serious or kidding! Whoever tells lies in childhood, will do so in adulthood. Do you not know that the Messenger of Allah (SAW) has said: ‘A servant may keep on speaking truthfully until God records him as a very truthful one, and a servant may keep on telling lies until God records him as a very lying one. ’”[372]
It is inferred that one must not tell a lie even for fun, for he shall be considered as a liar.
In traditions, two kinds of lies are mentioned; the small lie and big lie. Perhaps, it is meant by a big lie that when one tells a lie about God, a prophet, or an infallible Imam. It is a major sin which makes fasting invalid. Such a lie is blameworthy and causes a society to dismember. This happened in the early days of Islam and its consequences have continued to exist until our time. Whatever losses Muslims suffer today arise from the same liars who created deviation in people’s beliefs.
If ordinary lies cause division, bloodletting, and destruction, telling lies about God and the Messenger of Allah have not only the consequences of ordinary lies, but they ruin the beliefs and faith. An example is the fabrication of traditions by certain narrators.
Telling lies is worse than other sins and it is more harmful than the others are.
Imam Baqir (AS) has been reported as saying: “God Almighty has made locks for evils and has made the drinking of wine as the keys to these locks. Telling lies is worse than the drinking of wine is. ”[373]
Commenting on this tradition, the late Allamah Majlesi says: “Wine here means all the intoxicants and locks here mean all that which prevents us from committing evils. Drinking wine makes intellect and thinking perish. What is worse than the drinking of wine is to tell lies about God, and about His proofs (authorities) which is equal to disbelief. ”
Imam Ali (AS) has been reported as saying: “No God’s servant will enjoy the taste of faith, unless he abandons lying, both seriously and jokingly. ”[374]
Imam Sadiq (AS) narrated that Jesus (AS) said: “Whoever tells many lies, shall lose his worth and dignity. ”[375]
The Messenger of Allah (SAW) said: “Whenever a believer tells a lie without having any excuse, seventy thousand angels will curse him. A bad smell comes out of his stomach which will reach the heaven. Those who carry the Throne (angels) will curse him. God will write for him the sin of seventy commitments of adultery…”[376]
Some man came to the Messenger of Allah (SAW) saying: “Tell me about a virtue which entails the good of this world and the hereafter. ” The Holy Prophet (SAW) said: “Do not tell a lie! ” The man said: “I was in a state (of disobedience) that God was not pleased with me. I used to do all evil things, but I abandoned them all lest someone may ask me: did you commit so-and-so evil act? I had either to commit sin and say “yes” and be disgraced, or I had to tell a lie which was against the instruction of the prophet. So, I abandoned all the kinds of sin. ”[377]
Therefore abandoning lies means abandoning all sins. Evidently, by abandoning sins, human beings will gain a lot whereas one who tells lies will not only suffer losses in the hereafter, but will suffer in this world and be ruined.
In the annotation of Makhlat, on page 174, it has been narrated: “Ahmed ibn Touloun was still a child when he came to his father, saying: ‘There are some poor people at the door. Write something for them. ’ The father said: ‘Fetch me a pen and ink. ’ When he went to bring a pen and ink, he saw one of the slave girls of his father having an indecent relation with one of the servants. Saying nothing, he brought the pen and ink for his father. The slave girl said to herself: ‘Ahmad will certainly tell the whole story to his father. ’ So, she went to Touloun, saying: ‘Ahmad has molested me. ’
Touloun accepted what she had said without making any investigation. He wrote a letter as follows: ‘As soon as you receive the letter, kill the one who carries the letter! He handed it over to Ahmad, saying to him: ‘Give it to so-and-so servant! ’
Ahmad, who was unaware of the content of the letter, took hold of the letter. On the way, he met the slave girl who asked: ‘What is the letter about? ’ Ahmad said: ‘It is very important. The Amir has given it to me. ’ The slave girl took the letter and gave it to the same person with whom she had had sexual relation. She meant to increase the Amir’s anger. The servant took the letter by accident and gave it to the meant person, who, after reading the letter, beheaded the servant immediately and brought his head to the Amir.
The Amir called Ahmad and asked him to tell what he had seen. Ahmad told the story of the servant with the slave girl. The Amir ordered the slave girl to be killed. Ahmad found a good position with the Amir where he was appointed as the governor of Egypt and Damascus. ”[378]
Telling lies affects speech as well as deeds and character. Sometimes, a human being does something that indicates his good nature, whereas his intention is not good. May God save us from such people who are like hypocrites.
Sometimes, a man may pretend to be God-fearing, one who remembers God a lot, who asks for forgiveness, who thanks God, who surrenders himself to God, who is a man of knowledge and piety, whereas he is really not so.
It is for the same reason that when some man, in the presence of Imam Ali (AS) , said: “I seek forgiveness of Allah”. Imam Ali (a. s. ) said to him: You’re your mother lose you! Do you know what the asking for Allah’s forgiveness is? It is the degree of the exalted ones (in Paradise). ”[379]
Sometimes, one may give a false testimony, may pretend not to know what he knows and has not to conceal, may break his promise, may take a false oath, and may deny the truth, though he has seen it with his own eyes. All these cases will disrupt the society. Social ‘Taqwa’ requires man to refrain from practicing such acts; otherwise, he has not observed ‘Taqwa’.
It is worth mentioning that sometimes telling a lie is permissible and even necessary. The late Allamah Majlisi has written: “Some scholars have said: telling lies is not forbidden by itself, rather it is forbidden because it entails losses. Hence, if it entails no loss, or if it entails benefits for human beings, it is not only not unlawful, but recommended and sometimes obligatory. Examples on this are that when you make peace between two persons. When you play a trick on the enemy in Jihad … and when you ward off a loss from yourself or another Muslim whether it is a life loss or something financial or related to the honor of some one. Moralists have considered all these cases as exceptions.
Man can also use equivocation if the situation requires that, in a way that you both convince the other party and do not tell him a lie.
To sum it up, every Muslim’s duty is to refrain from telling lies about God or people. When, in prayer, one says: “You do we serve and You do we beseech for help” he must truthfully say it.
When he says: “I have turned my face to the One who originated the heavens and the earth”, he must truthfully say it and should do away with anything other than God.
One of the other issues, which receive little attention while they are noteworthy, is the listening to backbiting, slander and lies as, unfortunately, a source of amusement. Imam Sadiq (AS) said: “If someone listens to a speaker, (as if) he worships him; if the speaker speaks of God, he (the listener) worships God, and if he speaks of Satan, he worships Satan”. [380]
Imam Sadiq (AS) was asked about the meaning of this saying of God: “And as to the poets, those who go astray follow them. ”[381] The Imam (AS) said: “They are story-tellers. ”[382]
Imam Sadiq (AS) said: “Finding a storyteller in the mosque, Imam Ali (AS) sent him out. ”[383]
It is inferred that as telling lies is not praiseworthy, listening to false statements is not praiseworthy as well. In this respect, one must observe piety (Taqwa).
[34] The Difference of Opinions and Creeds
part 1
One of the issues, which have to be avoided and in relation to which Taqwa has to be exercised, is divergence of opinions and sects. Since Adam was created, all differences, conflicts, wars, bloodletting and disputes have come about as a result of diversity in opinion and sects.
See what the idolatry has done! The idols were Lat, Ozza, Ba’al, Hobal, Zul Khalasah, Nawa’, Widd, Fals, Yaquth, Ya’quq, Nasr and the like! Dualism, the concept of the existence of many gods, six-fold gods, god of domestic and white animal, god of fire, god of metals, god of earth, god of waters, god of plants, god of heavenly planets and stars and fire-worshipping!
Different philosophical schools like of skeptics, cynics, stoics, and sophists have emerged. Several creeds like Yoga, Lokayata, Sankhya and Nyaya have come into existence.
Chinese and Japanese faiths, Buddhism and other faiths prevailing in Asia, Europe and Africa have appeared.
Islam and its division into Shiism and Sunnism and their subdivisions into seventy-three sects are also there.
In his book al-Milal wen-Nihal, Shahrestani has mentioned fifty-three sects of Sunnism as follows:
1- Mo’tazilah
2- Wasiliyyah
3- Motheiliyyah
4- Nidhamiyyah
5- Khabtiyyah
6- Boshriyyah
7- Mo’ammariyyah
8- Mardariyyah
9- Thumamiyyah
10- Hishamiyyah
11- Jahidhiyyah
12- Khayyatiyyah
13- Juba’iyyah
14- Bahshamiyyah
15- Jabriyyah
16- Jahmiyyah
17- Najjariyyah
18- Dhirariyyah
19- Sifatiyyah
20- Ash’ariyyah
21- Moshabbihah
22- Karamiyyah
23- Khawarij (Kharijites)
24- Azariqah
25- Najdat Aathiriyyah
26- Bayhasiyyah
27- Ajadah
28- Saltiyyah
29- Hamziyyah
30- Khalafiyyah
31- Rasheediyyah
32- Maymooniyyah
33- Atrafiah
34- Jazimiyyah
35- Tha’alibah
36- Rashediyyah
37- Akhnasiyyah
38- Shaybaniyyah
39- Makrumiyyah
40- Ma’loomiyyah
41- Majhooliah
42- Abadhiyyah
43- Hafsiyyah
44- Harithiyyah
45- Yazeediyyah
46- Safariyyah
47- Morji’ah
48- Yoonusiyyah
49- Ubaydiyyah
50- Ghassaniyyah
51- Tharbaniyyah
52- Tomeniyyah
53- Salehia
The sects of Shiism are as follows: Kayssaniyyah, Harithiyyah, Bayaniyyah, Razamiyyah, Zaydiyyah, Jaroodiyyah, Solaimaniyyah, Tabariah, Baqiriyyah, Ja’fariyyah, Fatahiyyah, Shamatiyyah, Mousawiyyah, Isma’eeliyyah, Batiniyyah, Imamiyyah, Nawoosiyyah, Hashimiyyah, Mahdawiyyah and Alawiyyah.
Beyond doubt, the straight path of God is a single path and other schools of thought are misleading.
There is a book entitled, Elzam al-Nawasb whose author was non-Muslim, and then, God had guided (to Islam). The late Allamah Hajj Aqa Bozorg Tehrani in his book al-Tharee’ah says: “The author of the book is unknown, though the book is attributed to Sayyed ibn Tawoos and others. It is a precious book. The author writes: ‘I have studied many religions, but when I came to study Islam, I found it the most comprehensive religion. I realized that the followers of Islam were either Shiite or Sunni. Studying about their leaders, I found out that the hagiology of Shiite leaders is found in both the Shiite and Sunni books, but I did not find anything about Sunni leaders except in the Sunni books. Furthermore, eulogies found in the Sunni books were few and fake. Besides this, their blameworthy qualities were abundant in the books of both Shiite and Sunnis. I realized that the Shiites were rightful. ’”
Then, he elaborates on Imam Ali (AS) and proves that he is the immediate successor of the Holy Prophet (SAW). He chooses the title “Elzam an- Nawasib” to prove the caliphate of Ali ibn Abi Talib. At the end of the book, he resorts to the tradition of “The truth is with Ali wherever he is. ”
All theologians, in their theological books, have proved the right of the caliphate of Ameerul Mo’minin Ali (AS) with strong proofs. The best of them is the book, Kefayat al-Mowahhideen, by Noori Tabarsi.
The author of this book has written a treatise entitled, “Debate between Father and Son”. Some part of the book reads: “Even if there is no proof to show that Ali was the immediate successor to the Holy Prophet, such praiseworthy qualities of Imam Ali as knowledge, forbearance, courage, bravery, patience, steadfastness, piety, eloquence, generosity, devotion and statesmanship were sufficient to prove his vicegerency. Let alone the fact that God addressed the Holy Prophet when saying, “O Apostle! Deliver what has been revealed to you from your Lord, and if you do it not, then you have not delivered His message. ”[384]
God has also said: “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. ”[385]
There are other verses in which the obedience to Ali (AS) is considered the same as the obedience to God and the Holy Prophet (SAW): “O you who believe! Obey Allah and obey the Apostle and those in authority from among you. ”[386]
In another verse, God has appointed Ali as an authority after Himself and His Messenger: “Only Allah is your guardian and His Apostle and those who believe, those who keep up prayers and pay the poor-rate while they bow. ”[387] Here, the reference is to no one but Imam Ali (AS).
In the successively transmitted traditions of Shiite and Sunni Muslims, we read that the Holy Prophet (a. s. ) has repeatedly announced the appointing of Imam Ali (AS) as his successor: “Surely my successor is Ali ibn Abi Talib and after him my grandson, Hassan and Hossain and following them, the nine Imams from the progeny of Imam Hossain (a. s. ) , who are the leaders of the believers. ” “The most knowledgeable among you in judgment is Ali. ” “You (Ali) are my vicegerent and heir. ” “I am leaving among you two weighty things; the Book of Allah and my progeny, my household. ” “You (Ali) are to me as was Aaron to Moses except that there is no prophet after me. ” “The example of my household is like the example of Noah’s ark and Bab Hittah (gate of forgiveness) in the Children of Israel. ” “I am the city of knowledge and Ali is its gate. ” “Surely, my vicegerents and successors and the proofs of Allah to people after me are twelve. The first of them is Ali and the last of them is my son, Mahdi. ” All these quotations can be found in the books, Yanabee’ al-Mawaddah by Sheikh Suleiman al-Balkhi, Ethbaat al-Hudaat and other books written by Shiite and Sunni scholars.
part 2
Therefore, if one wishes to have social piety, to seek unity and to enjoy purity, he must put aside his bias, open the eyes of his heart, listen with the ears of his heart, put aside Satanic temptations, fight against falsehood, seek assistance from God, not fear crowds of people, observe the truth and not see his own relatives and kin. He must be attracted by the truth and not be by falsehood.
I would like to draw the attention of dear readers to an interesting tradition mentioned by Tabarsi in his book, Dala’il al-Imamah, which conveys both the praiseworthy qualities of the Ahlul Bayt (AS) and the harms of the enmity against them. It is then that the harms of diversity of opinions and sects and the truth of Islam become clear.
Imarah ibn Zeid reports: “When Hisham ibn Abdul Melik ibn Marwan had gone to perform the Hajj, Imam Baqir and Imam Sadiq (AS) were there to perform the Hajj too. Imam Sadiq (AS) delivered a sermon as follows: “Praise be to Allah who appointed Mohammad as prophet and honored us by his prophethood. Therefore, we are the chosen ones among the people and the selected among His servants. Therefore, happy is one who follows us and wretched is one who is our enemy. Some people say that they love us, but they love our enemies. One who follows and assists them is our enemy. Such a person has not listened to the words of our Lord nor has he acted to them. ”
(Imam) Abu Abdullah Ja’far ibn Mohammad (as-Sadiq) (AS) said: “Mosaylamah ibn Abdul Melik reported to his brother what he had heard. He did not show any reaction until he went to Sham and we went to Medina. Then, he sent a herald to the governor of Medina, asking him to send my father and me to Sham.
When we reached Sham, he did not give us permission to go to the court of Hisham (the Umayyad caliph). After three days, we were given permission to go to the court. We found him sitting on his royal throne and armed courtiers were standing in front of him. The noblemen of his tribe were shooting their arrows at the mark they had put opposite to them. At this time, Hisham said to my father: “Try shooting with the noblemen of your tribe. ” By saying these words, he intended to dishonor my father. He thought that my father was not able to shoot arrows and was in need of consolation.
My father said: “Well, I have grown old. You would better exempt from it. ” Hisham said: “By God Who has honored us with His religion and His Messenger, I will not exempt you. ”
Referring to one of the Sheikhs of the Umayyads , he said: “Give your bow to him! ”
Taking the bow and one arrow from him, my father put the arrow in the bowstring, drew and hit the target. He did the same successively with nine arrows. Sign of anger could be seen on Hisham’s face. He could not but say: “O Abu Ja’far! You have done well. You are the best archer among the Arabs and non-Arabs! Why did you say you had grown old? ”
Regretting for what he had asked, Hisham was about to order the killing of my father. He had lowered his head while my father and I were standing before him.
As our standing lasted long, I could see the sign of anger in my father’s face, for whenever he got angry, he would give an abrupt look at the sky. Seeing this state of my father, Hisham called: ‘O Mohammad! Come up!
My father went up and I followed him too. Hisham hugged my father, making him sit on his right side and then hugged me, making me sit on his left side. Turning to my father, Hisham said: ‘The tribe of Quraish should take pride over the Arabs and the non-Arabs for having you among them. But tell me who has taught you the art of archery and how long it took you to learn it? ’
My father said: ‘As you know, archery is prevailing among the people in Medina. I learnt it in my childhood and then gave it up. As Ameerul Mo’minin has asked me, I took the bow and shot the arrows. ’
Hisham said: ‘I have not seen such archer since I have known myself. I do not think there is anyone on the earth with such a skill. Is Ja’far too as good as you are? ’
My father said: ‘We are the heirs of the religion that God has described as the following: “This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. ”[388] The earth is never emptied of one of us who are perfect when others are imperfect. ’
Imam Baqir (AS) says: ‘Hearing this from my father, Hisham’s right eye transformed. He was red with anger. He lowered his head, kept silent for a moment and asked my father: ‘Are our ancestors, the sons of Abd Manaf, and yours not the same? ’
My father said: ‘It is so, but God Almighty, be highly praised, has made us exclusive with His own knowledge and not others. ’
Hisham said: ‘Has God Almighty not sent Mohammad from the tree of Abd Manaf to all people? How have you inherited what others have been deprived of? This is while the Messenger of Allah has been ordained for all people and that is the words of Allah: “And there is nothing concealed in the heaven and the earth but it is in a clear book. ”[389] How is it that you are the heir of that knowledge when there is no prophet after Mohammad and you are not a prophet either? ’
My father said: ‘It is according to the words of Allah to the Messenger: “Do not move your tongue with it to make haste with it. ”[390] What the Messenger of Allah (SAW) revealed was for all people and what he did not reveal, was exclusively for us. It is for the same reason that he talked privately with his brother Ali and not with his other companions. On this basis, God sent down the Holy Quran: “… and that the retaining ear might retain it. ”[391]
Addressing his companions, the Messenger of Allah (a. s. ) said: ‘I asked God to make it be your ear, O Ali. ’ It is for the same reason that in Kufa, Ali ibn Abi Talib said: ‘The Messenger of Allah taught me a thousand gates of knowledge, from each one of which a thousand other gates open. The Messenger of Allah (SAW) taught him the hidden things making it exclusive to him. In the same way that God made his knowledge exclusive to His most honorable one of His people, His Messenger too made Ali exclusive with the hidden secrets and taught him what no one of his tribe knew. It was in this way that we inherited the hidden secrets. ’
Hisham ibn Abdul Melik said: ‘Ali claimed to know the unseen whereas God had not made anyone aware of His invisible knowledge. How can he claim such a thing? ’ My father said: ‘God, be highly praised, sent down a book to His Messenger, in which He has explained everything that has been, is or will be until the Day of Judgment: “We have revealed the Book to you explaining clearly everything”,[392] and “and a guidance and an admonition to those who guard (against evil) ”,[393] and “…and We have recorded everything in a clear register. ”[394] and “We have not neglected anything in the Book. ”[395] and “And there is nothing concealed in the heaven and the earth but it is in a clear book. ”[396]
God revealed to His Messenger not to leave anything of the hidden secrets unsaid unless he would make Ali familiar with them, to order Ali alone to collect the Holy Quran after him, and to enshroud and bury him.
The Messenger of Allah told his companions that it was forbidden for them and his household except Ali to look at his private parts, for Ali was from him and he was from Ali. Whatever was (lawful) for him was (lawful) for Ali, and whatever was against Ali, would be against him. It was Ali who would fulfill his mission and would keep his promises.
Addressing his companions, the Messenger of Allah (SAW) said: ‘Ali ibn Abi Talib is fighting for the exegesis of the Quran as I was fighting for its revelation. The perfect exegesis of the Quran is only with Ali and with no one else. ’
part 3
It was for the same reason that the Messenger of Allah (SAW) said to his companions: ‘The most knowledgeable in judgment is Ali. ’ Umar ibn al-Khattab used to say: ‘If Ali was not there, Umar would perish. ’”
At this moment, Hisham thought for a while and after a long pause said: ‘Ask what you need. ’ Imam Baqir (AS) said: ‘I left my family while they were in fear. ’ Hisham said: ‘May Allah keep them safe from fear with your going back! ’
My father hugged him, prayed for him and said goodbye to him. I too did what my father did. Then, we went out. Opposite to his court, there was an open field on one side of which people were sitting. My father asked: ‘Who are those people? ’ The doorkeeper of Hisham said: ‘They are priests and monks and one who will come soon is a scholar who holds a gathering once a year for people to come and ask their religious questions. ’
My father wrapped his head with a piece of cloth and I did the same. He moved towards and sat near them. I sat behind my father. This news reached Hisham. He ordered his agents to attend the gathering and inform him of what my father would do. A group of Muslims circle round my father.
The Christian scholar, who had fastened a yellow silk ribbon around his head, came in. All the priests and monks rose up for him. They greeted him until he reached the chief seat of the gathering. He looked at all those who were present, and then asked: ‘Are you from us or from the mercified nation? ’ My father said: ‘From this mercified nation. ’ He asked: ‘Are you from their scholars or from their unlearned ones? ’ My father said: ‘I am not from their unlearned ones. ’ Being shaken up and anxious, he said: ‘I am going to ask you a question. ’ My father said: ‘Ask your question! ’ He said: ‘How do you claim that the dwellers of Paradise eat and drink, but they do not urinate or defecate? What proof do you have for that from this world? ’ My father said: ‘Our proof is invisible and cannot be denied is foetus in the mother’s womb. A foetus eats, but does not defecate. ’
The Christian scholar became more anxious and said: ‘Why did you not say you were one of their scholars? ’ My father answered: ‘I said I was not from their unlearned ones. ’ In the meantime, Hisham’s agents were closely watching the scene.
The Christian scholar said to my father: ‘I am going to ask you another question. ’ My father said: ‘Ask your question! ’ He said: ‘How do you claim that the fruits of Paradise are always fresh and whatever the inhabitants eat from them, they are not diminished. What proof do you have for this claim? ’
My father said: ‘The proof is our Quran which is always fresh. It is something imperishable with all Muslims. ’
The Christian scholar became very upset, saying: ‘You did not say you were one of their scholars. ’ My father said: ‘And not from their unlearned ones. ’ Then, the Christian scholar said: ‘I will now ask you a question (as if it was very important). ’ My father said: ‘Ask your question! ’ He said: ‘Tell me about an hour which is neither the hour of night nor the hour of day. ’
My father said: ‘It is an hour between the dawn and the sunrise during which a sick person calms down, one who has a pain goes to sleep and an unconscious one comes to consciousness. God has set it as a delight for the people of delight and people of deed in the hereafter, a clear proof and a veil for unbelievers and those who do not worship. ’
The Christian scholar gave a loud cry and said: ‘There is one more question. By God, I will ask you a question that you cannot answer. ’ My father said: ‘Ask your question. I know that you will break your oath! ’ He said: ‘Tell me about infants who were born on the same day and died on the same day. One of them lived as long as a hundred and fifty years and the other one lived for fifty years. ’
My father said: ‘They are Uzair and Uzairah. They were born on the same day. They reached the age of maturity. Being twenty-five, Uzair passed by a cemetery. He was riding on his ass. He asked himself: ‘How will God raise the dead when their bones are decayed? ’ When Uzair, whom God had chosen and guided, said such words, God was angry with him, and He hence made him die for a hundred years. Then He raised him to life. When Uzair went back to his home, he did not even recognize his own brother Uzairah. He sent for his son and grandson who had grown old while he himself was a young man of twenty-five. They asked: ‘Are you a man of heaven or the earth? ’ Uzair said to his brother: ‘I am Uzair! God was angry with me because of what I had said, though He had chosen and guided me. So, he made me die and then raised me to life to make me certain that He has power over everything. This is the food, drink and the ass with which I left you. They are as they were before so that you will believe in God with certainty. ’ Uzair lived for another twenty-five years with them and God made him and his brother die on the same day.
The scholar, and all the other Christians, rose up while addressing the people: ‘You have brought here someone more knowledgeable than me so as to disgrace me! Muslims should know that they have a person who has a comprehensive knowledge about our religion and the knowledge that he has we do not have. By God, I will speak no more with you nor will I sit here! ’
All people left, but my father sat in his place. I was with him too.
The news reached Hisham. We returned home. Hisham sent us a prize and ordered us not to stay there, but to go back to Medina. Since the news had spread among people, Hisham sent a book to the city of Madyan, reading: “The two magicians, sons of Abu Torab, Mohammad ibn Ali and Ja’far ibn Mohammad, whom I summoned to Sham, have converted to Christianity, and hence they are apostates. Whoever greets them, sells anything to them, or shakes hand with them is sentenced to death. ”
When we arrived in the city of Madyan, people closed the doors before us, cursed us and cursed Ali ibn Abi Talib. They did not sell food to us.
My father spoke to them softly, saying: ‘Fear Allah, and do not err! We are not so as what you have been falsely told, nor as what you are saying about us. Treat us as you treat the Jews, the Christians and the Zoroastrians! ’ They said to us: ‘You are worse than the Jews, the Christians and the Zoroastrians, for they pay poll tax (Jizyah) , but you do not pay it. ’
My father said: ‘Open the doors and charge us with poll tax as you charge them. ’ They said: ‘We will not open the doors until you starve to death on your horses, and your horses will starve to death under your feet. ’
My father advised them, but it was useless. He went up the mountain. Reaching the top, he put his fingers into his ears and loudly cried: “And to Madyan, their brother, Shu’aib…”[397] until he reached this verse: “What remains with Allah is better for you if you are believers. ”[398]
Then, the Imam said: ‘By God! We are the remainder of Allah on His earth. ’
God sent a black wind which made the voice of my father be heard by women, men, and children who went up to the roofs to watch my father. An old man from Madyan, who had come up to the roof, loudly said: ‘Fear Allah, O people of Madyan! ’
They all felt fear. So, they opened the doors and received us. This news reached Hisham. The following day, we moved towards Medina. Hisham wrote to the governor of Madyan to kill the old man who had asked people to help us. He had also written a letter to the governor of Medina to have my father poisoned, but before he did it, Hisham had died. ”[399]
Truly, social piety requires every individual to refrain from creating division in society. A society would never be corrupt if Taqwa would be followed and people walk in the straight path. Even if there was a little difference among people, the divine rule of “make peace between brethren” could be a solution; “The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you. ”[400]
Were it not for divergence of ideologies and sects, there would be no wars, conflicts, bloodlettings, poverty, sanctions, insecurity, high prices, hoarding, despotism, opportunism, and individual and social deprivations.
[[35] Choosing of Companions
One of the other issues in which man has to observe Taqwa is the matter of choosing friends. If one is indifferent, he shall suffer losses in this world and the hereafter. One should make friend with those who are Godly, whose speech and whose deeds are accepted by Allah. In this relation, God says: “And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world’s life; and do not follow him whose heart We have made unmindful of Our remembrance, and he follows his low desires and his case has gone beyond all bounds. ”[401]
From this Quranic verse, it is inferred that we should associate with people who call God morning and evening, and who seek God’s pleasure and not the people of pleasures who are unmindful of God.
Ibn Abbas relates: “The Messenger of Allah (SAW) was asked: ‘Which friends are the best? ’ He said: ‘One whose sight reminds you of God, whose saying adds to your knowledge, and whose deeds remind you of the hereafter. ”[402]
The same tradition has been related on the authority of Prophet Jesus (AS) who has said: “Get close to God and away from people of sins. Befriend God by enmity with them and seek God’s pleasure at the cost of their anger. ”[403]
Imam Ali (AS) advises us in this way: “It is incumbent on you to be truthful to your friends! Make friends as many as you can, for they are your power at the time of ease and a shield in trials. Counsel those who fear Allah. Love your brethren as much as you love Taqwa. Beware of bad women, and be careful even before the good ones. ”[404]
The Messenger of Allah (SAW) has been reported by Imam Sadiq (AS) as saying: “Every man follows the faith of his friends. Therefore, each of you should take care whom he befriends. ”[405]
A friend has great influence on his friends. Most of human sufferings and losses arise from friends. It is a friend who pushes one to addiction and causes him misfortune in this world and the hereafter. It is a friend who makes one a hypocrite, makes him enter battle against God, makes him corrupt and deviant. It is on this basis that the Messenger of Allah (a. s. ) has said: “Every man follows the religion of his friend. ”
Therefore, we should be very careful in choosing our friends. Any negligence results in misfortune. One hour of friendship with a deviated friend might change our fate and cause a lot of regrets.
In traditions, it has been advised not to associate with fool, miser, timid, liar, astray, wrongdoer, adulterer, tyrant king, deceitful friend, wealthy oppressor, enemy, one who has no love for relatives, evildoers, women, people of heresies, and those who curse the friends of God. Addressing his son Imam Hassan (AS) , Imam Ali (AS) says: “My son! Avoid making friend with a fool, for he intends to benefit you, but he will harm you. Avoid making friend with a miser, for he prevents you from getting what you need. Avoid making friend with a wrongdoer, for he betrays you out for a little. Avoid making friend with a liar, for he is like a mirage that makes far things appear close to you and makes close things appear far to you. ”[406]
Imam Ali (AS) has been reported as saying: “Keep away from those whom your hearts do not like. ”
Evidently, the Lord of the universe has naturally created all human beings pure and innocent. The conscience, which is the inner ruler of man, can say what is praiseworthy and what is blameworthy. Hence, a pure heart is not pleased with vices and does not approve any indecency.
Mostafa Lotfi, in his book Ghorfat al-Ahzan (chamber of sorrows) , relates an admonitory story as follows: “I had a friend whom I loved very much. He was the only friend who never hurt me. I never hurt him either. I had to go on a long journey. Hence, I left Cairo and said farewell to my dear friend. We wrote to each other for a long time, but all of a sudden all the correspondence stopped. There was no news of him anymore. When I went back to Cairo, I went to his house, but I was said he had moved to a new place. I was very sad and did my best to find his address, but it was useless. One night when I was going home, I got lost and found myself in a faraway neighborhood of the city. I felt I was being drowned in a black sea between two high mountains when I heard the moaning of a man. I said to myself: ‘How strange that this dark night has hidden the secrets of the miserable man in it. ’ I had vowed to help any misfortunate man I found. The moaning came from a house. I knocked the door. A small girl in shabby dress opened the door. I asked her if there was a sick person at home. She said that her father needed help. I entered the house, feeling that I was going to the world of the dead from the world of living ones. I went near the sick person and sat beside him. He was nothing but skin and bones. He looked at me for a long time, moving his lips and finally said: ‘Thanks God, I finally found my friend! ’ He was my old friend! I became very upset and my heart stood still. I asked him surprisingly: ‘What is this condition? ’ With a gesture, he suggested I should raise him to a sitting position. I did so. He started to talk with a weak voice, telling his story: ‘I was living with my mother for ten years. A wealthy man living in a splendid palace was our next-door neighbor. I was enchanted by his beautiful girl. I made friend with her with the promise of marrying her, but before marriage, she became pregnant. I was double–hearted as to whether I should marry or leave her. Finally, I made up my mind to leave her. I moved to a new house without any information. One day, I received a letter from the girl to whom I had lied about marriage. The letter greatly shook me. ’ My friend stretched his hand and took out a letter from under the pillow. He gave the letter to me to read it. The letter started with these words: ‘If I am writing to you, it is not because I love you, for your deceitful behavior is not important. When you left me, you did not think about the fate of me and the child I had with me. I cannot call you a human being with your merciless and inhumane behavior. You said you loved me, but you were lying. You seduce me and broke your promise! The result was that I escaped from home and took residence in a poor district of the city. My parents died frustrated in their hopes. I am in my deathbed in the last days of my life. You are a liar, deceitful, a criminal! I do not think that God will let you free and let you go unpunished! I am not writing this letter to express my love, for you are too mean to be loved. You have a trust with me and that is your innocent daughter. If you have a bit of fatherly love, come and take this miserable child! ’
I had hardly finished the letter when I realized that he was bitterly weeping. He said: ‘When I read this letter, I was about to die. I speedily went to her place which is this very house. I found her lying motionless on this bed with her daughter sitting next to her. Seeing the girl weeping, I became unconscious. When I came to consciousness, I had the feeling that my inhumane crimes had turned into ferocious beasts which were about to attack me. Therefore, I decided to live and die like her in the same room which I called the ‘chamber of sorrows’. Now my death has come and an inner call says to me that God has forgiven me. ’ When he said this, he stopped talking and fell down on the bed. The last thing he said was: ‘I entrust my daughter to you, my friend. ’”[407]
We can say that most of misfortunes, good or bad fate of human beings depend on friend and someone with whom we associate. Hence, we should observe Taqwa in relation to that.
[36] Oppression (Injustice)
part1
One of the other pests that disrupts society, destroys the Muslims’ unity, and causes division is oppression or injustice to people and even to animals. It is a vice hated by God. Oppression or injustice is the cause of many vices such as backbiting, abusing, theft, inchastitiy, misappropriation, and dishonoring.
God Almighty reproaches injustice in many Quranic verses and introduces the oppressor as a bad human being: “…surely the unjust will not be successful. ”[408]
In another verse, God says: “So the roots of the people who were unjust were cut off; and all praise is due to Allah, the Lord of the worlds. ”[409]
God also says: “…will any be destroyed but the unjust people? ”[410]
On the same topic, God says: “… so away with the unjust people. ”[411]
In another verse, God Almighty says: “And let those fear (in their behaviour toward orphans) who if they left behind them weak offspring would be afraid for them. So let them mind their duty to Allah, and speak justly. ”[412]
Abu Abdullah (Imam Sadiq) (AS) has been reported as saying: “Whoever does injustice; God will make someone dominant on him, who will do injustice to him, to his children and to his grandchildren. ”[413]
The narrator reports: “I asked the Imam: ‘Why does God impose an oppressor on the following generation while a certain has done the injustice? ’ The Imam recited the above-mentioned verse and also this verse: “The unjust shall not have any compassionate friend nor any intercessor who should be obeyed. ”[414]
The messenger of Allah (SAW) has been reported as saying: “Keep away from injustice, for injustice near God is darkness on the Day of Judgment. ”[415]
The messenger of Allah (SAW) has been reported by Imam Ali (AS) as saying: “Allah the Almighty says: My wrath is great against one who does injustice to someone who has no helper other than me. ”[416]
In a commentary on this verse “…Then be on your guard against the Fire of which men and stones are the fuel; it is prepared for the unbelievers”[417], Imam Ali (AS) said: “O our followers, fear Allah! Be careful not to be the fuel of this fire if you are not disbelievers. Be careful not to do any injustice to your brothers in faith. ”[418]
Imam Ali (AS) has also been reported as saying: “The worst provision for the Day of Resurrection is to do injustice to the servants of Allah. ”[419]
The Messenger of Allah (SAW) has been reported as saying: “O son of Adam! Do what is good and give up what is evil! Injustice is of three kinds; first, the injustice which is not forgiven, like associating anything with God. In this relation, God has said: “Surely Allah does not forgive that anything should be associated with Him. ”[420] Second, the injustice which is forgiven is like the injustice that one does against himself. Third, it is the injustice which is not forgiven, like the injustice which one does to another one. ”[421]
Imam Baqir (AS) has been reported by Abu Hamzah ath-Thumali as saying: “When the demise of Imam Sajjad (a. s. ) approached, he drew me to his chest, saying: ‘My son, I advise you with what my father advised me at his death and what his father had advised him. Then, he said: ‘My son, keep away from injustice to one who has no help but Allah against you. ’”[422]
Imam Ali (AS) has been reported as saying: “By Allah, I would rather spend the night in wakefulness on the thorns of as-Sa’dan (a plant having sharp prickles) than to meet Allah and His Messenger on the Day of Judgment as an oppressor against any one or a usurper of anything out of the worldly wealth. And how can I oppress any one for the sake of a self that hurriedly goes towards its destruction and shall remain under the earth for a long time…. By Allah, even if I am given all the seven districts (or continents) with all there is under their skies that I may disobey Allah in extorting a crust of a barley grain from an ant, I would never do. ”[423]
Imam Ali (AS) writes the following letter to one of his officers: “Fear Allah and give back to those people their properties. If you do not do so and Allah grants me power over you, I will excuse myself before Allah about you and strike you with my sword with which I did not strike anyone except that he went to Hell. By Allah, even if Hassan and Hossain had done what you did, I would never be a bit lenient to them. ”[424]
In another letter to Uthman ibn Hunayf, Imam Ali (AS) writes: “O ibn Hunayf, I have come to know that a young man from Basra invited you to a feast and you leapt towards it. Foods of different colors were served for you and big bowels were brought to you. I never thought that you would accept the feast of a people who drive away the beggars and invite the rich. So think of what you bite from this bitten dish (think of the result) …
Remember that every follower has a leader whom he follows and is guided by the light of his knowledge. Realize that your Imam has contented himself with two shabby pieces of cloth out of (the comforts of the) world and two loaves of bread as his meal (all the day). Certainly, you cannot do so, but at least support me in piety, exertion, chastity and uprightness, because, by Allah, I have not treasured any gold out of your world nor amassed any wealth nor collected any clothes other than the two shabby sheets.
Of course, all that we had in our possession under this sky was Fadak, but a group of people felt greedy for it and the other party withheld themselves from it. Allah is, after all, the best arbiter. What shall I do with Fadak or other than Fadak, while tomorrow this body is to go into the grave in whose darkness its traces shall vanish and (even) news of it will disappear. It is a pit that, even if its width is widened or the hands of the digger make it broad and open, the stones and clods of clay will narrow it and the falling earth will close its aperture. I try to keep myself in piety so that on the Day of the Great Fear it will be peaceful and steady in slippery places. ”[425]
It is worth mentioning that the usurpation of Fadak was injustice done against Lady Fatima (AS) , an act of oppression recorded in history. Fadak was gained after the conquest of Khaybar and it was given to the Messenger of Allah (SAW) who donated it to his daughter during his lifetime. A Sunni scholar says: “Shiite Muslims unanimously believe that Fadak was given to Fatima by the Messenger of Allah (SAW) before his departure from this world. ”[426]
When the verse: “And give to the near of kin his due”[427] was revealed, the Messenger of Allah (SAW) gave Fadak to Lady Fatima (AS). When Abu Bakr took it from her, Lady Fatima in a message to him, said: “Fadak belongs to me. ’ Ameerul Mo’minin and Umm Ayman testified to that. Abu Bakr asserted: Fadak belongs to the Muslims, but it is in your hands. Lady Fatima (AS) went to the mosque and delivered an excellent speech proving that Fadak belonged to her, but no one listened to her. Fadak fell in the hands of others, but Umar ibn Abdul Aziz gave it back to the children of Lady Fatima (AS). The caliphs repeatedly appropriated it and gave it back.
part 2
After telling the story of Fadak, Ali ibn Abi Talib says: “If I wished, I could have taken the way leading towards (worldly pleasure like) pure honey, fine wheat and silk clothes, but it cannot be that my passions lead me and greed takes me to choose good meals while in the Hijaz or in Yamamah there may be people who have no hope of getting a piece of bread or who do not have a full meal. Shall I lie with a satiated belly while around me there may be hungry bellies and thirsty livers? Or shall be as the poet has said:
It is enough for you as a disease
that you lie with your belly full
while around you there are people,
who may be badly yearning (of hunger) for dried meat. ”[428]
Such is the mentality and performance of Ali ibn Abi Talib as compared to others!
The cursed Hajjaj lived a life of fifty-four, but he oppressed people as long as hundreds of years. He killed as many as a hundred and twenty thousand people. Fifty thousand men and thirty thousand women out of whom sixteen thousand were singles, died in his prisons. Men and women were put into prison in the same place. His prisons were such that prisoners were not safe from sunlight in summers and from cold, rain and snow in winter.
It has been narrated that one day when Hajjaj was riding on his horse towards the Friday Prayer, he heard some moaning. He asked what that moaning was, and he was said: “They are prisoners moaning and complaining of their plight. ” Hajjaj rode towards the prisoners. People thought that he was going to do something for them, but they saw him saying: “Shut up! Do not say anything! ” It is said that he never rode on that horse again and died on the same Friday.
In the history of Ibnul Jouzi, we read: “His prisons had walls but no ceilings. Whenever sunlight fell on the prisoners, they took shelter in the shade of the walls but his cruel jailers threw stones at them, forcing them to leave the shade. Their food was barley bread mixed with salt and ashes. Prisoners would become so suntanned that their parents could not recognize them. The prisoners said: ‘We are your children’, but they gave a loud cry and left this transient life. ”[429]
One day, ash-Sha’bi warned al-Hajjaj of oppression, and enjoined him to justice. To make him understand that his domination over people was the result of people’s own performance, he weighed a gold Dinar, assayed it and said to Sha’bi: “Take it to the moneychanger and ask about its weight and fineness. ”
Each moneychanger said a different weight and fineness for it. Sha’bi brought it back to Hajjaj and told him the whole story. Hajjaj said: “Take it to so-and-so market” after giving the address of some man. Sha’bi took the gold coin to that man. As soon as the man looked at it, he said: “It is perfect in weight and fineness. He was asked: Has Hajjaj ever done an injustice to you? He said: no, he has rather warded off others’ injustice from me.
Being surprised, Sha’bi came back to Hajjaj and told him the story. Hajjaj said: “Since people do injustice to one another, God has made a man dominant over them to do injustice to them. If they were truthful with God and were pious, I would never gain control over them. ”
Truly, people’s injustice to one another has caused such tyrants as Hajjaj to become dominant on them. About Hajjaj ibn Yusuf ath-Thaqafi, Imam Ali (AS) has said: “Beware! By Allah, a lad from the Banu Thaqeef, who is haughty and proud, shall be empowered over you. He would eat away your vegetation and melt away your fat…”[430]
When Hajjaj became dominant, he oppressed the good and the bad. He did not refrain from oppressing even one like Sa’eed ibn Jobair.
Therefore, Taqwa is needed to be observed to avoid oppression and injustice. There are many Qur’anic verses in this relation including one which is spoken by Prophet Salih: “Therefore, guard against (the punishment of) Allah and obey me; And do not obey the bidding of the extravagant who make mischief in the land and do not act aright. ”[431]
God Almighty has said: “And do not incline to those who are unjust, lest the Fire touch you. ”[432]
In the traditions on prohibitions, the Messenger of Allah (SAW) has been reported as saying: “Anyone who helps an oppressor in doing an injustice will be a companion of Haman in Hell. ”
The Holy Prophet (SAW) has also said: “Whoever loves an oppressive enemy, befriends or helps him, when the angel of death comes, shall say to him: ‘you are given the good news of the curse of God on you and the fire of Hell which is the worst abode. ” [433]
Al-Kashshi, in his Rijal, has reported Safwan al-Jammal as saying: “I went to visit Imam Musa ibn Ja’far. The Imam (AS) said: ‘O Safwan! Everything about you is good except one thing. ’ I said: ‘what is it, my master?! ’ The Imam (AS) said: ‘giving your camels for rent to this man (Haroon, the Abbasid caliph). ’ I said: ‘I have not given them for idle sport or amusement. They are for the Hajj. I do not even go with them; rather, I send my slaves with them. ’ The Imam (AS) said: ‘Do they pay the rent? ’ I said: ‘yes, they do. ’ The Imam said: ‘Do you like them to be alive so as to pay your rent? ’ I said: ‘yes. ’ The Imam said: ‘Whoever likes their survival, will be from them and whoever is with them will be in fire. ’
I sold my camels. This news reached Haroon. He sent for me, saying: ‘O Safwan, I was informed that you have sold your camels? ’ I said: ‘Yes, I have. ’ He said: ‘what for? ’ I said: ‘I have grown old and my slaves cannot manage them. ’ He said: ‘Alas, alas! I know who has told you to do so. Musa ibn Ja’far has guided you. ’ I said: ‘What am I to do with Musa ibn Ja’far? ’ He said: ‘Put these words aside! By God, were it not for your good friendship, I would have you killed. ”[434]
[37] Justice And Fairness
One of the issues that a Muslim has to observe is justice and fairness, whether reasonable justice, like the approval of benevolence and the disapproval of oppression, or it is legal, like retribution or discretionary punishments. If justice is done in a society and people observe it, then social piety will be realized fully. In this connection, the Lord of the universe has said: “…and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and be careful of (your duty to) Allah; surely Allah is Aware of what you do. ”[435]
The Lord of the universe has sent messengers for the people to keep to rights and to keep away from injustice. God has said: “Certainly We sent Our apostles with clear arguments and sent down with them the Books and the balance that people may conduct themselves with equity. ”[436]
Imam Baqir and Imam Sadiq (AS) have been reported as saying: “God Almighty revealed to Adam: ‘O Adam! I have summed up all the good words for you in four words. ’ Adam asked: ‘O my Lord! What are they? ’ God said: ‘One is for Myself, one is for you, one is between Me and you, and one is between you and people. As for the first one, you should obey Me and not associate anything with Me. As for the second one, I will reward you for your deeds more than you need. As for the third one, it is incumbent on you to pray and incumbent on Me to answer your prayer. As for the fourth one, it is social justice and fairness, that is, you should wish for yourself what you wish for others and do not wish for others what you do not wish for yourself. ’”[437]
God has spoken of full justice and the infallible Imams too have said the same.
Imam Sadiq (AS) has reported the Messenger of Allah (SAW) as saying: “The most just one among people is one who wishes for others what he wishes for himself, and does not wish for others what he does not wish for himself. ”[438]
Imam Ali (AS) has been reported as having said to an old man from Sham: “O Sheikh! Wish for others what you wish for yourself and treat people as you wish to be treated. ”[439]
An advice by Imam Ali (AS) at his deathbed was this: “I advise you to keep to justice both in contentment and in anger. ”[440] In these two states, man is in need of justice.
In a letter to Mohammad ibn Abi Bakr, Imam Ali (AS) wrote: “Wish for those under you what you wish for yourself and for your household, and do not wish for them what you do not wish for yourself and your household, for this is worthier for a leader than for those under you. ”[441]
In a letter to Imam Hassan (AS) , Imam Ali (AS) writes: “O my son, make yourself the measure (for dealings) between yourself and others. Thus, you should desire for others what you desire for yourself. Do not oppress, as you do not like to be oppressed. Do good to others as you like good to be done to you. Regard bad for yourself whatever you regard as bad for others. Accept that (treatment) from others which you like others to accept from you. Do not talk about what you do not know, even though what you know be very little. Do not say to others what you do not like to be said to you. ”[442]
Like piety, justice has been described in traditions as the best of deeds.
Jarood ibn Abi Monthir reports: “I heard from Imam Sadiq (AS) his saying: “The best deeds are three; (you should) treat people justly in a way you do not desire for them what you do not desire for yourself, treat your brother equitably concerning property, and always remember God. By remembering God, I do not mean to say only: ‘glory be to Allah, praise be to Allah, and there is no god but Allah’. Rather, I mean to obey what God has ordered and to leave what he has forbidden. ”[443]
From this tradition, it is inferred that the remembering of Allah is in two kinds: 1-verbal, which includes the reciting of ‘there is no god but Allah’, recitation of the Holy Quran, supplications, Allah’s Attributes, believing in one God, prophethood, Imamate, justice, the day of judgment, and mentioning the virtues and merits of the Imams. It has been narrated that “when we (the Imams) are remembered, Allah is remembered and when our enemies are remembered, Satan is remembered. ” 2- The heart-felt remembrance of Allah is to ponder on God’s blessings, the transience of this world, punishment and rewards in the hereafter as well as the enjoining of good and forbidding of evil, which mean the observance of piety.
The latter is better than the former, for in the former, there is the possibility of committing sin whereas in the latter, deviation and committing sins are impossible.
Imam Sadiq (AS) has been reported as saying: “Justice is sweeter than honey is. ”
In another narration, Imam Sadiq (AS) says: “Justice is more wholesome than the water given to a thirsty person. How extensive justice is even if a little of it is administered in an affair. ”[444]
Imam Sadiq (AS) has also been reported as saying: “Fear Allah and do justice, for you blame those who do not do justice. ”[445]
In Ershad al-Gholoob, it is quoted from Mudhaffari in his book of History his saying: “Mansoor, the Abbasid Caliph, went to perform the Hajj in the year 144 AH. He went to the Dar al-Nadwah. One night, he was performing circumambulation when he heard a man saying: ‘O Allah! I am complaining to you from injustice and corruption in the earth and the gap created between truth and people of truth because of oppression. ’ Mansoor listened very carefully, and then called the man, asking him: ‘What did you say? ’ The man said: ‘If you grant me safety, I will tell you. ’ Mansoor said: ‘you are granted safety. ’ The man said: ‘I am complaining from you because God Almighty has entrusted the Muslims’ affairs to you, but you have placed walls, veils, and guards between you and Muslims and have chosen oppressing viziers and companions for yourself, and hence, the Islamic cities are affected with corruption. ’ He further said: ‘I made a journey to China whose king had become deaf. He kept on weeping. His Viziers asked him why he was weeping, and he said: ‘I am weeping because I cannot hear the complaints of an oppressed one. Although I have lost my hearing, I still have my vision. ’
The king had asked people who were oppressed to wear red garments to be distinguished from other people. Every day, he would ride an elephant and go among people to see who was oppressed, but he did not see anyone. He did not believe in God, but he was kind to his people; whereas you believe in God, you are the cousin of the Messenger of Allah (SAW) , but your kindness does not cover all Muslims. ’
Then, he gave advice to Mansoor in a way that Mansoor began weeping, and then said: ‘I wish I had not been created and had this position. ’
Mansoor asked: ‘What is the solution? ’ The man said: ‘You should invite the rightly guided scholars. ’ Mansoor said: ‘But they are running away from us. ’ The man said: ‘They are running away for a certain reason. Open the doors to people, reduce the number of your guards, advise them to respect people, do justice, take the right of the oppressed from the oppressors, and I will ensure you that those who have run away will come back. ’
Mansoor said: ‘O Allah, make me successful to follow what this man says. ’
After the Azan and the Eqamah (the call to prayer) , Mansoor sent for that man, but there was no sign of him. He was said that the man was but al- Khidhr (AS). ”[446]
Therefore, we should follow such models of justice and fairness as the prophet, the Imams and the friends of Allah followed. We should behave in society in a way that we are known for justice.
Abdul Wahid ibn Zayd has been reported by Ibn Shahr Ashoob as saying: “I was performing circumambulation in the House of God (the Kaaba) when I saw a girl who denied something and swore with the following words: ‘No, (I swear) by the one exalted with the guardianship, who ruled with justice, who was fair in judgment, whose proofs were clear, the husband of pleased Fatima, it was not so-and-so. ’
Being surprised, I asked the girl: ‘Do you know Ali whom you praise in this way? ’ She said: ‘How do I not know him while my father was martyred in the battle of Siffeen supporting him?! When we became orphans, Ali used to come to our house, saying to my mother: ‘How are you, mother of orphans? ’ My mother would say: ‘I am well. ’ She introduced my sister and me to Ali. Smallpox had made me blind. Looking at me, he heaved a sigh and recited this poem: “I will not heave a sigh for my calamity, but for orphans whose breadwinning father is dead. ”
He rubbed my face with the palm of his hand, and thanks to this miraculous act, my vision was restored to a degree that I could see a scared-away camel far off in a dark night. ”[447]
Ali’s justice has been related not only by the Shiite and Sunni scholars, but also by Christian scholars who have written many book on the subject, and as an example is the book entitled: The voice of Justice.
Ali’s justice can be seen in relation to his killer, the cursed Ibn Moljam. In his will, Imam Ali (a. s. ) said: “If you want to revenge, strike him once. Do not maim him! ”
Imam Mahdi (AS) will reappear for the same purpose that God will spread justice in the world through him. When the earth is filled with oppression and injustice, God will fill it with justice and fairness through him.
Since there is no justice in the world, we witness wars and bloodletting afflicting every country.
[38] Hypocrisy
One of the factors that make people drive away and dislike someone is hypocrisy which, due to religion and reason, is forbidden. It is reproached both by God and people. Hypocrisy has been strictly prohibited by the Holy Quran and the Sunnah.
Hypocrisy has been blamed in several verses in the Holy Quran: “So woe to the praying ones, who are unmindful of their prayers, who do good to be seen and withhold the necessaries of life. ”[448]
In describing the hypocrites, God says: “…and when they stand up to prayer, they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little. ”[449]
In relation to charity, God says: “O you who believe! Do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day. ”[450]
In relation to hypocrisy in Jihad, God says: “Be not as those who came forth from their dwellings boastfully and to be seen of men, and debar (men) from the way of Allah, while Allah is surrounding all they do. ”[451]
As it can be inferred from these verses, hypocrisy is of different kinds. The late Naraghi has classified it into two categories; either in faith or in religious duties. Hypocrisy in religious duties is classified into three kinds; 1- In the origin of worships 2- In recommendable worships 3- In the description of worships.
Nevertheless, hypocrisy can be classified into other divisions as follows:
1- Physical hypocrisy, like those who pretend not to pay attention to their own physical appearance; to deceive people, they leave their hair disheveled, put a sign of prostration on their forehead, and undergo a diet to lose weight to show that they do not care for the worldly affairs.
2- Hypocrisy in the way they are dressed; they wear ragged and shabby clothes to show their sanctity to people.
3- Hypocrisy in speech; they give lectures on morality, recite verses from the Quran and remember Allah pretentiously to show that they are religious. They show their anger on prohibited act and express regret for people’s sins.
4- Hypocrisy in action; performing long prostration and genuflection, putting their hands on their thighs in prayer and doing pretentious act in the Hajj, fasting, charity, Jihad, feeding the poor, and meeting with the Islamic scholars are some of the examples of this kind of hypocrisy. It is well to mention that if we see such behaviors in others, we should not always consider them as hypocrisy. A man with such conducts might be a hypocrite.
Hypocrisy invalidates religious duties and causes God’s wrath. It is for the same reason that it has been prohibited, and Taqwa has been recommended.
Imam Sadiq (AS) has reported his father as saying: “The Messenger of Allah (SAW) was asked what salvation on the Day of Judgment would be, and he said: “If you look for salvation, do not act deceitfully, for God will act deceitfully too. Whoever plays tricks on God, God will play tricks on him too and takes away his faith as long as his ‘self’ plays tricks on Him. ”
The Holy Prophet (SAW) was asked: “How can one act deceitfully towards God? ” The Holy Prophet (SAW) said: “When he acts to what God has ordered but his act is intended for others. Therefore, observe Taqwa and avoid hypocrisy, for it is like associating something with Allah. A hypocrite is called by four names on the Day of Judgment: “O disbeliever! ” “O wrongdoer! ” “O deceitful! ” and “O loser! ” It shall be said to him: ‘your acts are worthless! ’ ‘Your reward has gone! ’ ‘There is no share for you today. Ask your reward from the one you have acted for! ’”[452]
Abu Baseer narrated: “I heard Imam Sadiq (AS) say: ‘On the Day of Judgment, a God’s servant, who has performed prayer, shall be brought. He shall say: ‘O Lord! I offered prayers for Your commandment. ’ It shall be said to him: ‘You offered prayers so that people would say: ‘how good his prayer is! ’ Throw him into fire! ’
Another servant who has learnt how to recite the Quran shall be brought. He shall say: ‘O Lord! I learnt the Quran for Your sake. ’ It shall be said to him: ‘You learnt it so that people would say: ‘what a good voice he has! ’ Throw him into the fire! ’
A servant, who has fought in the front, shall be brought. He shall say: ‘O Lord! I fought for Your sake. ’ It shall be said to him: ‘You fought so that people might say: ‘how brave he is! ’ Throw him into fire! ’
A God’s servant, who has given charity, shall be brought. He shall say: ‘O Lord! I spent my wealth for Your sake. ’ It shall be said to him: ‘But you have spent it just to be said (about you): how generous he is! ’ Throw him into fire! ’”[453]
Imam Sadiq (AS) has been reported as saying: “Whoever does a good deed secretly, it is written secretly for him and whenever he speaks of it, it will be written openly. If he speaks of it again, it will be omitted and “hypocrisy” shall be written for him. ”[454]
There are many traditions on hypocrisy, but the following is a story related by Sayyed Jaza’iri: “Some man, who was used to hypocrisy, said to himself: ‘I would better go to the so-and-so mosque in the outskirt of the city and offer the prayer there, in order not to be seen. When he reached the mosque, he began offering prayer until it got dark. He was offering prayer when he heard the sound of the opening of the door. He became happy saying to himself: ‘Thanks to God, I was seen here while offering prayer. ’ He prolonged his prayer until dawn. When it was morning and somehow clear, he saw a black dog that had found refuge in the mosque from rain! He said to himself: ‘Alas! Even one night that I wished to pray for the sake of God, I actually prayed for the black dog. ”[455]
It has been narrated that a worshipper had to re-offer his prayers that he had offered for thirty years. He always attended the congregational prayer in the first row. One day when he failed to take part in the prayer on time, he became annoyed. He came to know that all his prayers had been affected by hypocrisy.
[39] Self-Conceit
One of the factors, which must be avoided, is self-conceit. It dismembers the society and leads to the effacement of religious acts. Self-conceit means that one is pleased with himself and considers himself superior to others whether he has an accomplishment or not. In other words, he is proud of himself.
Some people have said that self-conceit means to magnify a feature while forgetting its source.
Sheikh Baha’iy has been reported as saying: “Beyond doubt when a someone does a praiseworthy act, like keeping vigil, it is a source of delight to him. If he considers it as a blessing from God and he fears God at the same time, such condition is not self-conceit. But if he considers it as from him himself and from God and sees it as great, it is as if he lays God under an obligation for having performed prayer or having fasted, and in this case, it is considered as self-conceit.
It is a feature blamed by the Holy Quran and traditions. God says: “…therefore, do not attribute purity to your yourselves; He knows him best who guards (against evil). ”[456]
Elsewhere He says: “What! Is he whose evil deed is made fair to him that he considers it good? ”[457]
On the same topics, God says: “Shall We inform you of the greatest losers in (their) deeds? (These are) they whose labor is lost in this world’s life and they think that they do good work. ”[458]
Allamah Majlisi says that most ignorant people have this feature, for they do what is, due to reason and religion, forbidden, but they consider them as good features and take pride in them.
About this feature, God says: “They make it a favor unto you that they have become Muslims. Say: Deem not your becoming Muslims a favor unto me; but Allah does confer a favor on you, inasmuch as He has led you to the Faith, if ye are truthful. ”[459]
Ali ibn Sowayd narrated: “I asked Imam Ali (AS) about self-conceit that omits the good deeds, and the Imam (AS) said: ‘Self –conceit has certain stages. One stage is that when one does something wrong, but it seems fair to him and he has the impression that he has done a good deed. The next stage is that when one believes in God, but makes favor unto God whereas it is God Who makes favor unto him. ”[460]
Abdurrahman ibn al-Hajjaj narrated: “I said to Imam Sadiq (AS): ‘A man may do something and he is fearful and worried. Then he does something a little good, and he may feel a little self-conceit. ’ The Imam (AS) said: ‘When he is fearful, he is in a better state than when he is self- conceited. ”[461]
Imam Ali (AS) said: “A sin, which makes you regretful, is better than a good deed, which makes you self-conceited. ”[462]
The Messenger of Allah (SAW) said: “One day, Prophet Moses (AS) was sitting in a place when Satan entered with a colorful shirt on. When he approached Prophet Moses, he took off the shirt, stood opposite to, and greeted him. Prophet Moses (AS) said: ‘Who are you? ’ He said: ‘I am Iblis. ’ Prophet Moses said: ‘You are Iblis?! May God keep you away from us! ’ He said: ‘I have come here to greet you, for you have a high position with God. ’ Prophet Moses said: ‘What is this shirt? ’ Iblis said: ‘I attract the hearts of the children of Adam with it. ’ Prophet Moses asked: ‘What is the sin that, which if is committed by the children of Adam, makes you be dominant on them? ’ Iblis said: ‘Whenever one is self- conceited, his deed seems great and his sin seems little to him. ”[463]
God said to Prophet David (AS): “O David, Give good tidings to the sinners and warn the veracious! ” Prophet David said: “How can I give good tidings to the sinners and warn the veracious? ” God said: “O David! Tell the sinners that I accept repentance, and warn the veracious not to be self-conceited, for there is no servant, who is called for reckoning and is not perished. ”[464]
The Messenger of Allah (SAW) said: “There are three things that cause destruction; obeyed stinginess, followed desires, and self-conceit. ”[465]
It has been narrated: “One day, Prophet Jesus (AS) was making a journey and a short man was accompanying him. They went on their journey until they reached the sea. Prophet Jesus (AS) said: ‘In the name of Allah’, and walked on the water. Following Jesus, the man too said ‘in the name of Allah’, and began walking on the water. Self-conceit afflicted the man. He said to himself: ‘This is Jesus, the spirit of Allah walking on the water. I am walking on the water too. What is his superiority over me then? ’ As soon as he said this, he sank in the water. He was about to drown when Jesus (AS) saved him, saying: ‘O short one! What did you say? ’ He said: ‘So-and-so thought came to my mind. ’ Jesus (AS) said: ‘You exceeded the limits, hence God became angry with you. ”[466]
We must take the devotion and piety of the prophets and the infallible Imams as a model. When Imam Baqir (AS) sees Imam Sajjad with his devotion, Sahifah (supplications) , prayer, recitation of the Quran, prolonged prostrations, weeping (out of the fear of Allah) , he cannot help weeping. The father calls him, saying: ‘Bring me some of the papers containing the supplications of Ameerul Mo’minin Ali ibn Abi Talib. ’ When they are brought, he looks at, puts them on the floor, and says: ‘How can your father’s worship be compared to Ali’s worship! ’ In another tradition, it is narrated that ‘Who has the power to practise Ali’s worship? ’
In the Sabah (morning) Supplication, Imam Sajjad (AS) says: “O Lord! My heart is veiled to see You and my self is sick and defective! Passions have overcome me! My devotion is little! My sins are abundant, and my tongue confesses my sins. ”
Addressing God in his AbU Hamzah Supplication, Imam Sajjad (a. s. ) says: “Your good comes down to us and our evils go up to You! But this does not prevent You from showering us with Your blessings and being Kind to us with Your inward and outward blessings. Help me to weep over my self, for I have wasted my life with false desires. ”
In the Sha’baniyyah Supplication, the Imams said: “O Lord! If my errors have made me abased before You, forgive me for the sake of my confidence in You. O Lord! If my sins have kept me away from Your grace, being certain about Your generosity has awakened me. ”
Jesus (AS) said: “What a many lantern which is extinguished by wind and what a many devoted person who has become corrupt by self-conceit! ”[467]
It has been narrated: “A pious man from among the Israelites said to God Almighty: ‘O Lord! how is my state with You? If it is good, I will add to my good deeds, and if it is bad, I can reproach myself before death. ’ Some one came to him and said: ‘There is nothing good for you with God. ’ He said: ‘O Lord! Where have all my good deeds gone? ’ God said: ‘Whenever you did something good and you informed the people of it, nothing remained for you (from that good deed) except that which you yourself were pleased with. ”[468]
It is narrated: “A scholar went to a pious man, saying: ‘How is your prayer? ’ The pious man said: ‘One like you asks about my prayer while I have worshipped God for so many years! ’ Then, the scholar asked: ‘How is your weeping? ’ The pious man said: ‘I weep in a way that my tears run on my cheeks. ’ Realizing that self-conceit was about to lead him to perdition, the scholar said: ‘Surely your laughing when you fear Allah is better than your weeping when you offer your worship as a favor from you on God, for the prayer of one who lays God under an obligation shall never go up. ”[469]
Imam Baqir and Imam Sadiq (AS) have been reported as saying: “Once, two men entered a mosque. One of them was pious and the other was a wrongdoer. They came out of the mosque. The wrongdoer became a veracious man and the pious became a wrongdoer. This is because the pious man entered the mosque while being proud of his devotion, but the wrongdoer was ashamed and asked forgiveness for his sins. ”[470]
How can we dare then to be proud of our prayer and good deeds before God? Can we really lay God under an obligation? What a shame, what ignorance, what self-centeredness and what folly?!
Imam Sadiq (AS) has been reported by Abu ar-Rabee’ as saying: “Whoever is self-conceited is perished, and whoever is proud of his own opinion shall be perished. ”
Then the Imam (AS) narrated that Jesus (AS) said: “I have cured many diseases with the permission of God. I have healed born-blind people and the lepers. I have raised a dead to life by the permission of God, but I could not improve folly. ” Jesus (AS) was asked: “O Spirit of Allah, who is fool? ” Jesus (AS) said: “One who is self-conceited, one who sees that all favors should be for him not from him towards others, and one who always considers the right for himself and not from towards others. This is a fool for whose disease there is no cure! ”
Allamah Majlisi says: “The pests of self-conceit are too numerous to be counted. Hence, more Taqwa is needed to be observed to keep away from it. The word ‘beware’ or ‘avoid’ is used against self-conceit. Imam Ali (AS) in a letter to Malik al-Ashtar writes: ‘Beware of self- admiration, trusting in what pleases you of yourself, and approving to be praised… because this is one of the most important opportunities for Satan to obliterate the good deeds of the virtuous. ”[471]
Since self-conceit is a vice and the source of other vices, we will briefly discuss the factors behind it and the way to cure it.
Allahmah Naraghi says: “The factors behind self-conceit are: Knowledge, mysticism, devotion, piety, courage, generosity and other good features which attract others. When one sees all these qualities in himself and realizes that other people lack them, automatically he feels self- conceited. He considers himself as worthy and others as unworthy. Now, if such a person analyzes his self-conceit, it will become clear to him that his deed is not much satisfactory.
As for knowledge, a self-conceited person should know what the worth of knowledge is. If knowledge is not accompanied with forbearance and action, then, a scholar becomes lower than an ignorant person. In this connection, the Holy Quran has likened the Jewish scholars to asses. In case of Bal’am Ba’oora’, he has been likened to a dog when his knowledge drove him to self-conceit. A self-conceited person should foresee his state on the Day of Judgment. He should realize that if his knowledge is not accompanied with deed, he will be thrown into Fire and his stink shall harm all the dwellers of hell. He will be the most regretful one on that day.
Imam Sadiq (AS) has been reported as saying: “Seventy sins of an ignorant man will be forgiven against one sin of a learned man. ”[472]
As for devotion and prayer, a self-conceited person should know what devotion is. Is devotion anything other than feeling humble, resisting one’s passions, seeking nearness to God and feeling low and ashamed before the One God following the models of the worships of the prophets and the Imams? If it is so, what is self-conceit for then? Did Satan not worship God more than we do? Can we catch up with him in worshipping God?
In the words of Imam Ali (AS) , Satan worshipped God for six thousand years. It is not known whether this number belongs to the years of this world or it belongs to the years of the hereafter, each day of which is equal to fifty thousand years. But what was the end?
As for piety, a self-conceited person should know what the worth of such a virtue is. He should take into consideration the lineage, beauty, wealth, power, strength, wits and cleverness and see what their worth is. If he manages to gain the points, it will be good for him, and if he fails, he should know that having piety without its positive results is not only useless, but also harmful.
[40] Piety And Speech
The words we hear in this world are either from God, which show pure truth as found in the Holy Quran and the holy traditions, or they are the words of God’s servants, which are of two kinds; they are either from such infallible ones as the prophets and their successors, in which there is no deviation or falsehood, or they come from those who are not innocent, which might be mixed with falsehood and deviation. For this reason, one who is not innocent should keep his words away from mischief or deviation and should observe Taqwa.
We may classify what we say (our speech) as to lawful and unlawful issues, laudation, pleasantry, ordinary speech…etc.
As for the lawful and unlawful subjects, man should issue or report a religious decree which is based on reality. If a person issues a religious decree without being well–versed in that area, the angels of heavens and the earth will curse him. The messenger of Allah (SAW) has been reported by Imam Reza (AS) as saying: “Whoever gives Fatwa (religious decree) without having the knowledge, the angels of heavens and the earth will curse him. ”[473]
The Holy Prophet (SAW) has also been reported as saying: “Be careful not to deny Allah. ” He was asked: “O Messenger of Allah! What does that mean? ” The Holy Prophet (SAW) said: “When one of you says: ‘God has said it and God Almighty says: ‘you are lying, I have not said it’’, or when one of you says: ‘God has not said it, but God Almighty says: ‘you are lying, I have said it. ’”[474]
As for laudation and praising of people, Imam Ali (AS) has said: “The greatest folly is the exaggeration in praising and blaming people. ”[475]
As for pleasantry, it should be avoided as much as possible, for it destroys dignity, and causes worry, rancor and enmity.
As for ordinary speech, it is sometime mixed with falsehood, slander and backbiting.
All these words are addressed either to God, prophets, Imams and their successors, or to people. Hence, they are sometimes correct and at other times not. They are sometimes mixed with truth and at other times mixed with falsehood. Sometimes they are harmful and at other times, they are life-giving. They are sometimes misleading and at other times guiding. It is for the same reason that the Lord of the universe says: “O you who believe! Be not like those who spoke evil things of Musa, but Allah cleared him of what they had said, and he was worthy of regard with Allah. O you who believe! Be careful of (your duty to) Allah and speak the right word. ”[476]
The Holy Prophet (SAW) said: “Hold your tongue! ”[477] It means to observe Taqwa in one’s speaking.
The Messenger of Allah (SAW) said: “What throws man into fire are two hollow things; the mouth and the private parts (lusts). ”[478]
It is related that a man came to the Holy Prophet (SAW) , saying to him: “Give me an advice! ” The Holy Prophet (SAW) said: “Hold your tongue! ” The man asked again: “Give me an advice! ” The Messenger of Allah (a. s. ) said: “Hold your tongue! ” For the third time, the man asked: “Give me an advice! ” The Holy Prophet (SAW) said: “Hold your tongue! Woe to you! Will people be thrown into Fire on their faces except for what they have reaped by their tongues? ”[479]
It is also reported that a man came to the Holy Prophet (SAW) , saying: “Give me an advice! ” The Holy prophet (SAW) said: “Serve Allah as if you see Him and count yourself among the dead. ” Then the Holy Prophet (SAW) said: “Shall I inform you about a thing which is more effective than these? Then he pointed to his tongue. ”[480]
He has also said: “Surely Allah is near the tongue of every speaker. Therefore, one has to observe Taqwa in what he says. ”[481]
The Messenger of Allah (SAW) has been reported as saying: “Whoever observes the burden of responsibility and the suffering of the tongue and is abstinent as to his abdomen and lusts, shall enter Paradise. ”[482]
Imam Ali (AS) has been reported as saying: “By Allah, I do not think that the fear of Allah benefits a man, unless he controls his tongue. ”[483]
Imam Ali (AS) has also said: “Man is hidden under his tongue. ”[484]
Therefore, weigh your sayings and then present them to your wits! If what you want to say is for God and His way, say them, for what is there between the Creator and the creature of secrets, sciences and treasures comes through speaking and revelation, and if it is not so, then silence is better, because speaking is like wine which intoxicates that one.
Try then to say what causes guidance and not sedition and mischief. Try to say what promotes Islam and Muslims. Do not say anything that may create division and discord among Muslims and lead to bloodletting. Do not say anything that may dishonor people. In this relation, the Messenger of Allah (SAW) has been reported as saying: “God will punish the tongue with a punishment that no other part of body shall be punished with. The tongue shall say: ‘O Lord! Will you punish me with a punishment that no other part of the body shall be punished with? ’ It shall be said to the tongue: ‘From you came out a word that reached the east and the west of the earth and caused blood to be shed unlawfully, assets were looted unlawfully, and women were violated unlawfully. By My glory! I will punish you with a punishment that I have not punished any other part of the body with its like. ”[485]
Imam Sajjad (AS) has been reported as saying: “The human tongue gains control over other parts of the body every day. So it will ask: ‘How did you spend the night? ’ The other parts of the body shall say: ‘we are well if you leave us alone to ourselves. The parts of the body seek refuge with God, saying to the tongue: ‘we are rewarded and punished because of you. ’”[486]
If you think carefully about this flesh (tongue) , you will realize that its size is little, but it is the source of offences, mischief, and corruption.
All the lies told in global conferences, media, negative propaganda, false claims about God, prophets, Imams, religious authorities, and other vices like slandering, backbiting, reproaches, derisions, baseless debates, false evidences, and sarcastic statements come from the very tongue!
To sum it up, belief and disbelief, guidance and deviation, knowledge and ignorance, truth and falsehood arise from the tongue. It is for the same reason that the tongue is said to have a great role in illusions, rational science, imaginations, observations, tangibles, tastes as well as things heard and seen. Hence, God Almighty has ordered the Holy Prophet and the Imams to observe Taqwa in relation to tongue. Such companions of the Holy Prophet (SAW) as Abu -Tharr have recommended us to control our tongues, saying: “O seeker of knowledge! This tongue is a key to good and evil. Therefore, put a seal on your tongue in the same way that you put a seal on gold, silver, coins and your manuscripts. ”[487]
There are many narrations on the merits of silence. The Messenger of Allah (SAW) has been reported by Imam Sadiq as saying: “Silence is an abundant treasure. It is an ornament for the patient and a cover for the ignorant. ”[488]
Imam Reza (AS) has been reported as saying: “Some of the signs of jurisprudence are endurance, knowledge and silence. Surely, silence is one of the doors to wisdom. Verily, silence wins love. It is certainly a proof of every good. ”[489]
Imam Baqir (AS) has been reported by Abu Hamzah as saying: “Surely, our followers are those who are silent. ”[490] It means that today they are silent about what they do not know, about idle talk, and about what is harmful for their religion, their leaders, their lives and their brethren. Perhaps the Imam (AS) refers to dissimulation.
It has been related that some of the companions of the Holy Prophet (SAW) put pebbles in their mouths. They brought them out whenever they felt what they were saying was for the sake of God, in the way of God and for nearness to God. They would also put a piece of paper before them to write about their daily deeds. At night, they would review it, saying to themselves: ‘Ah! Those who were silent were delivered and we have remained behind! ’ [491]
[41] Piety and Breaking of Promise
One of the issues in which man should observe Taqwa is promise, agreement, and covenant.
God says: “Surely the vilest of animals in Allah’s sight are those who disbelieve, then they would not believe. Those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment). ”[492]
[42] What Is Promise?
The word, ’Ahd’ means to promise to do something. One of the main examples of it is the ‘Ahd’ with God Almighty, the Messenger of Allah, or God’s ‘Ahd’ with His servants. Both cases have been mentioned in the Holy Quran. Addressing the Children of Israel, God says: “O children of Israel! Call to mind My favor which I bestowed on you and be faithful to (your) Covenant with Me, I will fulfill (My) Covenant with you; and of Me alone, should you be afraid. And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My communications; and Me, Me alone should you fear. ”[493]
One of the other examples of ‘Ahd’ is prophethood and Imamate. When Prophet Ibrahim (AS) observed the position of Imamate in himself (he was ready to sacrifice his son for the sake of God) as Imam Sadiq (AS) has reported: “God Almighty chose Ibrahim as His servant before choosing him as a prophet. God chose Ibrahim as a prophet before making him a Messenger, and He made him a Messenger before making him His friend (Khaleel). God made Ibrahim His friend before making him as an Imam, for Ibrahim (AS) had prepared all the devices of Imamate. God said: “And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely, I will make you an Imam for mankind. ”[494]
As Imamate was something great to Ibrahim, he asked God: And my issues? God said: My ‘Ahd: covenant’ does not include the unjust. An insane man cannot be the leader of the pious. The Imam has also been reported as saying: One who has worshipped an idol cannot be an Imam. ”[495]
Prophet Ibrahim (AS) wished Imamate for some of his children. God said: “My covenant does not include the unjust. ”[496]
This is the greatest proof of showing that prophets and their successors must be infallible. Hence, a tyrant or wrongdoer cannot be a leader to people, for he cannot keep the covenant, which he undertakes, in all states and conditions. An Imam is one who has self-restraint in all conditions. Imam Ali (AS) has been reported as saying: “I have not seen a thing without having seen Allah with, before, and after it. ” It was this state that produced a perfect immunity for him.
The meaning of the above-mentioned verse as interpreted by Zamakhshari, quoted by at-Turayhi, is the following: “Imamate will not include anyone from your progeny who is unjust. An Imam will be one who is just and free from injustice. Hence, it is not obligatory to obey a wrongdoer, whose judgment and witness are not permissible. The news he gives is not to be approved, cannot lead the prayer, and is not qualified to be an Imam.
The word ‘Ahd’ meaning agreement, promise and covenant, has been used in forty-six occasions in the Holy Quran, showing its importance. Being truthful to promise is a sign of devotion to God. Describing the state of Prophet Ishmael, God says: “And mention Isma’eel in the Book; Surely, he was truthful in (his) promise, and he was an apostle, a prophet. ”[497]
Imam Sadiq (AS) said: “Isma’eel had promised to meet a man in a certain place. He was waiting for the man to come. People took notice and informed the man from Ta’if (in Arabia) about the matter. The man came and apologized to Ismail who then said: ‘By God, If you did not come today, I would keep on waiting here until the Day of Judgment to meet you there. ’ It is for the same reason that God has mentioned him as Truthful in Promise. ”[498]
About Isma’eel, God, after describing him as ‘loyal to promise’, says: “He enjoined his household to prayer and zakat and was trustworthy with his Lord. ”
From what we have discussed, it is inferred that being loyal to promise and observing Taqwa not to break a promise or breach an agreement is a virtue which is praised and loved by God. In the meantime, the importance of prayer and zakat becomes clear.
In describing the features of believers, God has said: “Successful indeed are the believers…And those who are keepers of their trusts and their covenant. ”[499]
In introducing those possessed of understanding, God says: “Those who fulfill the promise of Allah and do not break the covenant. ”[500]
Describing righteousness, God says: “It is not righteousness that you turn your face towards the East and the West, but righteousness is this that one should believe in Allah and the Last Day, and the angels and the Book and the prophets…. and performers of their promise when they make a promise... ”[501]
Taqwa in relation to ‘Ahd should be observed and it does not make a difference whether the covenant is with God, His Messenger, the Imams of guidance or it is an agreement or promise to people. One should note that breaking a covenant or promise might sometimes lead to disbelief or weak faith. At any rate, it is a blameworthy act which entails losses. It has also been prohibited in traditions.
The Holy Prophet (SAW) has been reported as saying: “The closest of you to me on the Day of Judgment is the most truthful ones in speaking, giving the trusts (back to their owners) , the keepers of promise, and the most close to people in good temperament. ”[502]
The Holy Prophet (SAW) has been reported as saying: “Whoever has the following features is a hypocrite though he may observe fasting, offer prayer and claims to be a Muslim; one who breaches the trust when he is trusted, one who tells lie when he speaks, one who makes a promise and then breaks it. In His book, God says: “Surely Allah does not love the treacherous! ” And He says: “The curse of Allah be on liars! ” And: “And mention Isma’eel in the Book; surely he was truthful in (his) promise. ”[503]
Jurisprudents, in their books on the rulings of transactions and business, have invoked the phrase “believers abide by their covenants”, showing that they should not make a contract null and void without reason, for it is binding for the two parties.
Imam Baqir (AS) has been reported by Abu Hamzah ath-Thumali as saying: “There are four features that make perfect the faith of whoever have them, remove his sins, and make him meet his Lord while being pleased with him though his sins are from top to toe. Those features are the following: to fulfill what one has made incumbent on himself for the sake of God, to be truthful to people with his tongue, to be ashamed of what is blameworthy to God and people, and to have a good temperament with people. ”[504]
The fulfillment of a promise will lead to the perfection of human beings. It is also a feature of the prophets. In relation to Prophet Abraham, God says: “And (of) Ibrahim who fulfilled the commandment. ”[505] God describes the believers as ones who fulfill their promises. It is a good feature which leaves its impact on the unjust too. In this relation, it has been narrated that one day, an-No’man ibn al-Munthir, An Arab king, had gone for hunting. The king became tired after some activity and his glance fell on an old tent set up in the middle of the desert. Moving toward it, he asked: “Whose tent is it? ” Handhalah, a man from the tribe of Tay, said: “It belongs to me. ” The king said: “Can I rest here tonight? ” Handhalah said: “You are welcome! ”
An-No’man descended from his horse. Handhalah took the horse, tied it to a tree and put some grass before it. Handhalah’s wife baked bread and he himself milked a sheep and took the milk to his guest. Then, he slaughtered a lamb for dinner. He served whatever he had in power for the guest. When it was morning, an-No’man introduced himself and asked Handhalah to come to him one day so that he would make up for his hospitality.
After some time, there came a famine which made Handhalah helpless. His wife said: “O Handhalah! Do you remember what the king said to you on that day? You would better go to him today. He might help you. ” So Handhalah decided to go to the king, but when he reached the court, the king was not in a good condition.
An-No’man had two guards who had died on the same day. He had called it a sinister day (Youm al-Bu’s) and had set up an edifice by the name of ‘Ghariyyaynn’. He went there with his entourage. They would punish and kill the first person they saw in the way.
Accidentally, the first person an-No’man saw was Handhalah. Being upset, An-No’man said: “Why did you come on such a day? ” Handhalah said: “I did not know anything about it! ” An-No’man swore by Ozza, an idol, saying: “O Handhalah! If I see even my own son on such a day, I will order him to be killed. Now talk about your demand, for you will be killed soon. ” Handhalah said: “If there is no option, let me go to my family, inform them, arrange their affairs, and then come back. ” An-No’man said: “Do you have a bail? ” Handhalah said: “No. ” Finally, someone was found as a guarantor for him. An-No’man gave Handhalah five hundred camels and a deadline of one year to come back. On the Bu’s Day, the king went to the same place as usual. It was almost Sunset and an-No’man had not shown up. They brought the bailsman to be killed. The Sun was about to set. They ordered the executioner to come. He drew his sword and put it on the neck of the bailsman. Suddenly, they saw a camel-rider approaching. It was Handhalah! An-No’man restrained his anger, saying: “O ill-fated! Why have you come here? You had escaped death and now you are coming towards it! ”
Handhalah said: “The ruling of fulfilling one’s promise in my religion compelled me to come here. ” An-No’man asked about his faith, and Handhalah said: “My faith is Islam. ” An-No’man thought for some time. He abandoned idol worshipping, embraced Islam and ordered the Ghariyyayn to be ruined.
[43] Piety against Sins
Although the word Taqwa, which has already been used in relation to many topics, included Taqwa in relation to sins too, it takes a special meaning in relation to every particular issue. Therefore, we can say that Taqwa against sins is another kind of Taqwa.
The word “sins” has different connotations. The word “Khatee’ah”, “Thanb”, “Sayyi’ah”, “Ithm”, and “Issyan” are almost synonymous to the word “sin”. They all mean deviation from the right path and opposition to a command. Therefore, we can say that what is against human and natural law is considered as sin. Suicide, jumping down from a high place, going to a polluted atmosphere, holding oneself against the gravity of the earth, and going to an unsafe place are some examples.
Evidently, there is a great difference between the sins against the natural law and the sins against the divine law. In the natural law, what is against the regulations is considered as a sin when it entails harm for human beings. Otherwise, it is not considered as a sin. One, who jumps down from a rooftop and is sure that he will suffer no harm, commits no sin.
In Islam, what is contrary to the rules, whether or not there is harm, is considered as a sin, like keeping blasphemous books, drinking wine, and having instruments of debauchery at home.
In Islam, intention is very important. A tradition says: “The people of Fire abide in Fire, for their intention in this world was that if they continue to live, they would disobey God forever. ”[506]
(The harm of) the violation of the natural law occurs only in this world, whereas (the harm of) the violation of the divine law occurs both in this world and the hereafter: “This shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement. ”[507]
As for the word ‘Khata’, it means deviation from the right path and it can be classified into three categories as follows:
1- Great sin is when man intends, from the beginning, to do something not good, like murder. In this relation, God says: “And do not kill your children for fear of poverty; We give them sustenance and yourselves (too) ; surely to kill them is a great sin. ”[508]
2- A well-known mistake is when a human being has a good intention, but he does not go in the right way. In relation to this, God says: “and whoever kills a believer by mistake, he should free a believing slave, and blood money should be paid to his people. ”[509] In a famous tradition, we read: “Unintended Error and oblivion are forgiven for my Ummah. ”
3- Opposite to that is that when one has an evil intention, but the result comes opposite to the evil intention. Here, both the intention and the deed are blameworthy. ”[510]
The meaning of “a blameworthy mistake” both in the Holy Quran and traditions is the first category when both intention and doing are evil.
As for the word “Thanb” (fault) , it, literally, means the tail of an animal. Hence, it means the doing that brings an evil end. Thus, the meaning of the verse: “and who forgives the faults but Allah? ”[511] is “who forgives the consequences and punishments save God? ”
As for the word “Sayyi’ah”, it means evil deed against good deed. The root of this word is “Soo’” that is an act which makes man sorrowful, whether it is worldly or related to the hereafter, whether it is physical or spiritual.
Good deed and evil deed can be measured on the basis of reason and religion. In this relation, God says: “Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like of it. ”[512]
Good deed and evil deed can also be measured on the basis of human nature. In this connection, God has said: “But when good befell them they said: this is due to us; and when evil afflicted them, they attributed it to the ill-luck of Musa and those with him. ”[513] Here, what is meant is not sin, for they have nothing to do with sin, but something which is heavy for human nature.
As for the word “ithm”, one of its meanings is slowness. Hence, it may refer to those acts which deter man from rewards and good deeds. Drinking wine and gambling are among these sins. Thus, the meaning of this verse: “In both of them there is a great sin”[514] is that intoxicants and gambling make man sluggish to do good deeds.
As for the word “issyian”, it means disobedience.
From what we have discussed so far, it is inferred that sin and its synonyms, used in the Holy Quran and the Sunnah and especially in supplications are deeds with which the Lord of the universe and the Prophet are not pleased whether it is deviation from the right path, an evil act, an evil consequence, sluggishness in doing good or disobedience. As God is Compassionate and Benevolent to His servants and does not like them to be exposed to those sins, He has considered Taqwa against sins as something obligatory and has enjoined it repeatedly. The Verse 219 in the Quranic chapter (al-Baqarah: the Cow (2) ) , is an example. Allah has said: “And when it is said to them: guard against what is before you and what is behind you, that mercy may be had on you. ”[515]
Elsewhere God has said: “Surely those who guard (against evil) , when a visitation from Satan afflicts them, they become mindful, then lo! They see. ”[516]
Being asked about the meaning of the verse, Imam Sadiq (AS) said: “It is a sin that one intends to commit, but he will give it up when he remembers God. ”[517]
There is a verse in the Holy Quran about a hypocrite called al-Akhnas ath-Thaqafi. He was a good-looking and eloquent man. One day, he came to the Messenger of Allah (SAW) to announce his allegiance, but God informed the Holy Prophet (SAW) of his hypocrisy: “And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries. And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making. And when it is said to him: guard against (the punishment of) Allah; pride carries him off to sin; therefore, hell is sufficient for him, and certainly it is an evil resting place. ”[518]
In relation to the Hajj, God has said: “…and help one another in goodness and piety, and do not help one another in sin and aggression; surely Allah is severe in requiting (evil). ”[519]
As for usury, God says: “And guard yourselves against the fire which has been prepared for the unbelievers. ”[520] God has mentioned the word “Taqwa” wherever He has enjoined or forbidden something. As in the Quran, Taqwa has been recommended in traditions when something has been enjoined or prohibited.
Imam Ali (AS) has been reported as saying: “Be aware that sins are like untamed horses on which sinners ride; their reins have been let loose and they take the riders into fire. ”
He has also said: “Be aware that Taqwa is like tamed horses on which the people of piety ride; they take the riders to paradise. ”[521]
Haytham ibn Waqid has reported: “I heard Imam Sadiq (AS) say: ‘One whom God Almighty takes out of the humiliation of sin to the honor of piety; makes him rich without having wealth, honorable without having relatives, comforts him without having a friend…”[522]
Imam Abu Ja’far al-Baqir (a. s. ) (SAW) has been reported as saying: “By Allah, our Shia (followers) are but those who have Taqwa. ”[523]
Imam Ali (AS) has been reported as saying: “Taqwa is what keeps you away from what makes you commit sin. ”[524]
Truly, sin is a vice that makes man sick as a germ makes him sick. In the same way that when we get sick, we have to observe certain points in order to keep away from the sickness of soul, we have to observe certain things. Sin makes man badly sick in a way that it drives him toward disbelief. In this relation, God says: “Then evil was the end of those who did evil, because they rejected the signs of Allah and used to mock them. ”[525]
The story of Barsisa, the pious and Balam Baoora shows how these men were driven to disbelief after years of devotion, and even knowing the Greatest name of Allah, and how Taqwa can save a sinner and drive him to salvation.
It has been related that in the city of Basra, there was a playgirl called Sha’wanah who was invited to every circle of debauchery and revelry. One day, she, along with her bondmaids, was passing by a quarter. She heard someone moaning and weeping. She sent a slave to that place to bring some news. The slave went away, but did not come back. Sha’wanah sent the second slave. She did not return either. The third one was sent. When she came back, she said: “A preacher is giving a sermon from on the pulpit. ” Sha’wanah went to see what he was speaking about. She heard him recite this verse: “But they reject the hour, and We have prepared a burning fire for him who rejects the hour. When it shall come into their sight from a distant place, they shall hear its vehement raging and roaring. ”[526]
Hearing this, Sha’wanah underwent a spiritual change. She said to the preacher: “Will God forgive me if I repent? ” He said: “Yes, even if your sins are as many as those of Sha’wanah. ” The woman said: “I am Sha’wanah! ”
The preacher talked to her and encouraged her in a way that she became a different person. Sha’wanah then set her slaves free, and sher was engaged in prayer to the extent that she became lean, saying to herself: “Ah, when I am being consumed in this world like this, what will happen to me in the hereafter? ”
She persisted in Taqwa to the extent that she herself became a moralist. She wept so much that people said to her: “You will go blind. ” In response, she said: “To be blind in this world is better than to be blind in the Day of Reckoning. ”[527]
[44] Piety And Family Rights
One of the other issues, which require Taqwa and that man has to be very careful of it, is the family rights.
On marriage and family life, God Almighty says: “And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress, even though she should please you, and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the Paradise and to forgiveness by His will, and makes clear His communications to men, that they may be mindful. And they ask you about menstruation. Say: It is a pollution; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves who turn much (to Him) , and He loves those who purify themselves. Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves; and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers. And make not Allah, because of your swearing (by Him) , an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing. Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing. Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful.
And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.
And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.
And remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.
And if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you have promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do.
And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish. ”[528]
[45] Forming a Family
One of the other factors, which purify a society from sin, is marriage. The Messenger of Allah (SAW) has been reported as saying: “Whenever a young man gets married in his early youth, Satan will lament and cry out, saying: ‘Woe! He kept two thirds of his religion safe from me! ’ So let him fear Allah (be pious) in the remaining third. ”[529]
The Holy Prophet (SAW) has also been reported as saying: “One who gets married is given a half of happiness. Marriage is a source of decency, chastity and honor. ”[530]
The Messenger of Allah (SAW) has also said: “The worst of my Ummah are those who never get married. ” He says: “Bachelors are brothers of Satan. The most wicked of the dead are those who did not get married. ”[531]
There are many traditions on the advantages and benefits of marriage. Many sins are removed and good deeds are written in the record of one who gets married. A married man is like one who fights in the way of God. Marriage is from the Sunna of the Holy Prophet, a means of reproduction, and a source of pride for the Messenger of Allah (SAW) on the Day of Judgment, and It is obedience to Allah and the Messenger of Allah and disobedience to Satan.
The importance of marriage is too great. One day, some man went to see Imam Baqir (AS). The Imam asked him: “Are you married? ” The man said: “No, I am not. ” The Imam said: “I prefer to spend the night with my wife than to be given the whole world. ” Then, the Imam said: “A two- rak’a prayer performed by a married man is better than the spending of the night in worshipping and the day in fasting of an unmarried one. ”
Imam Sadiq (AS) said: “My father gave the man seven Dinars and said: ‘Go and get married with this money. ’ Then my father taught me this tradition in the year one hundred and ninety-eight of hijra, saying: “The Messenger of Allah (SAW) said: Get married, and God will increase your sustenance. ”[532]
When a woman gets pregnant, there is the reward of a fasting one, and of one who spends the night in worshipping, and when she goes to labor, only God knows what her rewards is, and when she delivers the child, for each sucking by the child, God will write a good deed for her which removes her sins.
[46] Wife and Husband’s Duties;
Love
One of the other duties of wife and husband is to love each other and this is a very important factor behind the unity in society. There are two kinds of love between wife and husband; one is divine love that is when two persons get married, they feel love towards each other. This is something Godly: “And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect. ”[533] The other kind of love is acquired love that is to say one should create the groundwork for love. Both wife and husband should act in a way that the other spouse starts to love him or her. They should take care in choosing their mates. Imam Musa ibn Ja’far (al-Kadhim) (AS) has narrated from the Messenger of Allah (SAW) his saying: “Choose virgin women as your wives, for they are more pleasant in mouths, purer in wombs, smarter in learning, and steadier in love. ” [534]
The Messenger of Allah (SAW) said: “The more a person is faithful, the more he loves his wife. ”[535]
In a sermon of Imam Sajjad (AS) , we read: “Seven features have been given to us, the Ahlul Bayt which are not given to anyone else; good look, eloquence, manliness, courage, forbearance, knowledge and love of women. ”[536]
Imam Sadiq (AS) said: “Love of women is a trait of the prophets. ”[537]
The Holy Prophet (SAW) also said: “Fear Allah concerning the two weaks; orphan and woman. The best of you is one who behaves well towards his wife and children. ”[538]
Toleration
The wife and husband’s duty is to forgive each other’s lapses. The husband has a special duty in observing the state of his wife. After the Battle of Jamal, Imam Ali (AS) delivered the following sermon: “O peoples! Women are deficient in intelligence. As regards the deficiency in their faith, it is their abstention from prayers and fasting during their menstrual period. As regards deficiency in their intelligence, it is because the witnessing of two women is equal to that of one man. As for the deficiency of their shares, it is that their share in inheritance is half of men’s. So beware of the evils of women. Be on your guard even from those of them who are reportedly good. Do not obey them even in good things so that they may not attract you to evils. ”[539]
Wife And Husband Helping Each Other
Imam Sadiq (AS) said: “Ameerul Mo’minin (AS) used to collect firewood, took out water of the well, and sweep (the house) while Lady Fatima milled the wheat, kneaded the flour and baked bread. ”[540]
The Messenger of Allah (SAW) has been reported by Imam Ali (AS) as saying: “One who has the following four features will have the good of this life and the afterlife; piety that keeps him away from prohibitions, good temperament with which he lives among people, forbearance which wards off the ignorance of an ignorant person, and a good wife who assists him in the affairs of this world and the hereafter. ”[541]
Imam Sadiq (AS) said: “Any woman who satisfies her husband with a glass of water will have the reward of devotion of one year (fasting the days and keeping vigil the nights in worshipping). God will build her a town in paradise and will forgive sixty sins of her. ”[542]
About Imam Sadiq (AS) , it is reported: “He sewed his clothes, mended his shoes, and worked outside home like other men. ”[543]
Mutual Respect
Imam Sadiq (AS) said: “A group of people came to the Messenger of Allah (SAW) saying: ‘O Messenger of Allah! We have seen people who prostrate before each other. ’ The Holy Prophet (SAW) said: ‘If I would give an order to people to prostrate before each other, I would order women to prostrate before their husbands. ”[544]
Imam Musa Ibn Ja’far (AS) said: “The Jihad of woman is to take care of her husband. ”[545]
Imam Sadiq (AS) has reported his father as saying: “One, who gets married, should honor his wife and should not annoy her. ”[546]
To Avoid Bothering Each Other
The Messenger of Allah (SAW) said: “Every wife who vexes her husband, God will not accept her prayer and her good deeds unless her husband is pleased with her, even if she fasts all her life, spends all nights worshipping, sets slaves free and spends her wealth in the way of Allah. She will be the first to enter the fire. ”
The Holy Prophet (SAW) then said: “The same is true about a man who vexes his wife or does injustice to her. ”[547]
To Be Tolerant
The Messenger of Allah (SAW) said: “Whoever tolerates his wife’s bad temper for the sake of God, God will reward him as the reward of (Prophet) Ayyub (Job) for his patience with afflictions. The wife too should discharge her duties properly. If she dies before her husband and he is not pleased with her, she will enter the abyss of hell with the hypocrites on the Day of Judgment. ”[548]
Wife and Husband’s Jealousy
Imam Ali (AS) has been reported as saying: “The wife’s zeal is (from) disbelief and the husband’s zeal is (from) faith. ”[549]
Imam Sadiq (AS) has been reported by Jabir as saying: “God has made Jihad obligatory on men and on women. As for the jihad of man, man is to offer his properties and blood in the way of Allah. And as for the jihad of woman, womanis to be patient with her husband’s harms and jealousy. ”[550]
To Forgive Each Other
Ishaq ibn Ammar narrated: “I said to Imam Sadiq (AS): ‘What is a woman’s right on a man? What should he do for her? ’ The Imam (AS) said: ‘To provide her with food and dress and forgive her when she makes a mistake. ’ Then, the Imam said: ‘There was a woman (wife) with my father who often vexed him, but he forgave her. ”[551]
Imam Sadiq (AS) has also said: “Observe Taqwa with the two weaks (meaning orphans and women) …for they (women) are but your honor. ”[552]
The wife and husband have to observe certain rules in order to have a happy life in a way that their tie is not broken. They have to observe other rules too. As they have a common family life, they should be sincere to each other. They should do their best to please each other. They should avoid discord, despair, rancor and enmity. They should consider the other partner as a sincere friend. They should be kind to their in-laws and consider them as their own relatives and family members.
They should avoid finding faults with each other. They should never disclose their own secrets to others. They should not have undue expectations. They should not exceed the limits. They should keep their house, bodies and clothes clean.
They should avoid suspicion and undue pleasantry. They should take care of each other with wisdom. They should do their best in teaching, training and purifying each other. They should thank each other. They should help each other to run the family life economically. They should counsel each other. They should be loyal to each other. They should never compare themselves with those who are above them in wealth; rather, they should compare themselves with those below them in wealth.
They should be patient with hardships, and trustworthy in their lives. They should be content with what God Almighty has given them. The wife should leave the house with the permission of her husband. She should keep away from what may vex her husband and the husband too should do his best not to annoy his wife.
They should refrain from associating with unsuitable people. Imam Sadiq (AS) has said: “A lustful look is like a poisoned arrow of Satan. ” The Imam has also said: “Long looks create lustfulness which leads to mischief. ”[553]
Finally, it is incumbent on every man and woman to follow such models as the Messenger of Allah (SAW) , Khadijah (AS) , Imam Ali (AS) , Lady Fatimah (AS) , Imam Hossain (AS) , Rabab, Shahrbanoo, Imam Zaynol Aabideen (a. s. ) Fatima daughter of Imam Hassan (a. s. ) , Imam Baqir (AS) , Umm Farwah and the like, and learn lessons of life, sincerity, and kindness from them.
Wet Nursing (Breastfeeding)
Imam Ali (AS) has been reported in Khisal of Sheikh Sadooq in the four hundred Hadiths, as saying: “Get married, because marriage is from the Sunnah of the Messenger of Allah (SAW) who said: ‘Whoever likes to follow my Sunnah should get married and have children. Tomorrow, on the Day of Judgment, I will be proud of you among the nations. ’ Then the Messenger of Allah said: ‘Do not hire adulteresses and insane women to suckle your children from their breasts, for this affects them. ”[554]
To Obey Women
Imam Ali (AS) has said: “Avoid bad women, and beware of their good ones. If they enjoin you to the good, do obey them, lest they may attract you to the wrong later on. ”[555]
Some tradition says: “Seek the protection of Allah from the bad ones of your wives. ”[556]
Rights of Women
Imam Sadiq (AS) has been reported as saying: “Fear Allah concerning the two weaks (meaning orphans and women). ”[557]
Marriage
Abdul Melik ibn Umar has reported: “I asked Imam Sadiq (AS) about temporary marriage, and the Imam said: ‘It is a difficult matter. Avoid (temporary marriage with) virgins. ”[558]
Evidently, there are advantages and disadvantages in temporary marriage. The permission is with the father of the girl. Temporary marriage with virgins has been proscribed.
Little Dowry
We are duty-bound for little dowries in marriage when forming a family. The Messenger of Allah (SAW) said: “The best women of my Ummah are the most good-looking of them in face and the least of them in (asking for) dowries” [559]
[47] Inward Piety
part 1
One of the other cases in relation to which man should observe Taqwa in order to keep away from deviation and pollution is the heart which is sometimes defined as passion, desire, self, soul and even wits. Some of the scholars reject the heart as being sometimes synonymous to the soul, spirit or intellect. Allamah Majlisi believes that it is very difficult to get to know the heart and its essence. Even our Imams (AS) have spoken of it implicitly. Sometimes the heart has been described as “the book of thoughts”[560], “the book of vision”,[561] the “the treasurer of the tongue”[562], or as the “fountain of wisdom and its ear or source”. [563]
It is also said: “The position of the heart to the body is as the position of an Imam to people”,[564] or “the heart is a king that has an army. If the king is pious, the army will be pious and if the king is corrupt, the army will be corrupt too. ”[565]
There are other definitions for “the heart” by the Imams (AS) , but what we have said so far will suffice.
Scholars of ethics and researchers have likened the heart to a pond into which water flows from every direction. At other times, they have likened the heart to a target towards which arrows are thrown. They have also likened it to a mirror which is installed in a place and people pass by it, or a building which different people enter through different gates. I personally liken the heart to a market with different shops and shopkeepers who treat people differently according to what their minds and hearts say to them. Hence, it is necessary for us to get to know this heart into which everything enters through five senses as well as imagination, passion and anger.
What occurs to the heart is sometimes divine and at other times Satanic. Obviously, what is beneficial for us in this world and the hereafter is divine, and what is harmful is Satanic against which man should have Taqwa. There are many Quranic verses about Satanic temptations; “Say: I seek refuge in the Lord of men, the King of men, the God of men, from the whisperings of the slinking Satan, who whispers into the hearts of men, from among the jinn and the men. ”[566]
Some of the interpreters of the Holy Quran have said that the reason why God begins this life-giving Book with the letter ‘B’ and ends it with the letter ‘S’ which forms the word ‘Bas’ meaning “sufficient” is: O people! This Holy book is sufficient for you. This book of light is life-giving, peace-giving as well as healing and guiding.
Truly, man is always exposed to Satanic temptations. Hence, he should always be on guard against Satan. Satan’s enmity against human beings is not hidden to anyone. For further details and Satanic temptations, kindly refer to the book I have written under the title of “Satan and Passions”.
Imam Sadiq (AS) has been reported by Abu Baseer as saying: “There are two ears for every heart. Whenever a man intends to commit a sin, the spirit of faith says to him: ‘Do not do! , but Satan says to him: ‘Do it! ’ When he is (sleeping) on her (adulteress) abdomen, the spirit of faith is taken away from him. ”[567]
From this narration, it is inferred that a human being is always subject to Satanic temptations and he has to choose between truth and falsehood, between good and evil. The spirit of faith invites him to the path of truth and good, but Satan pushes him to falsehood and evil. It is up to man to choose between these two.
When the atmosphere of a house is warm and bright, it means there is light in the house, and when it is cold, it means that there is no sign of light in it. The same is true with the heart. When Satan tempts man to commit sin, the heart becomes dark, and when an angel persuades man to obey God’s command, the man’s heart becomes illuminated.
In this relation, the Messenger of Allah (SAW) has said: “There is no believer except that there two ears to his heart in his chest; one ear into which an angel blows and another ear into which the slinking Satan blows. God helps the believer with the angel, for Allah the Glorified has said: “And He assisted them with a spirit from Him. ”[568]
Imam Sadiq (AS) has said the same thing: “There is no believer except that in his heart there are two inward ears. ”[569]
The Messenger of Allah (SAW) has been reported as saying: “In man there is a piece of flesh. If it is healthy, the other parts of the body are healthy too and when it gets sick, the other parts of the body get sick too. That piece of flesh is the heart. ”[570]
The Holy Prophet (SAW) has also said: “When the man’s heart is clean, his body shall be clean too, and whenever his heart is wicked, his whole body shall be wicked too. ”[571]
The Holy Prophet (SAW) said: “The worst kind of blindness is the blindness of the heart. ”[572]
An advice of Ameerul Mo’minin (AS) to his son is as follows: “O my son! One of the calamities is destitution. Worse than that is the disease of the heart. Surely, wealth is a blessing. Better than wealth is health and better than health is the Taqwa of the heart. ”[573]
In a sermon, Imam Ali (AS) says: “Therefore, whoever makes his heart habituated to fear Allah achieves a forward position and his action is successful. ”[574]
Imam Baqir (AS) has been reported by Abu Hamzah ath-Thumali as saying: “The hearts are of three kinds; there is a heart which is inverted; it does not enjoy any good. It is the heart of an unbeliever. There is a heart with a black point in it; good and evil are fighting each other in it; whichever is stronger it shall overcome the other. Finally, there is an open heart in which there is a lantern giving light and its light is not extinguished until the Day of Judgment. This is the heart of a believer. ”[575]
part 2
This is an advice by the Holy Prophet (SAW) to Imam Ali (AS): “O Ali! There are four features which denote wretchedness; dryness of the eye, hardheartedness, endless wishing, and the love for survival. ”[576]
Imam Sajjad (AS) has been reported as saying: “Be aware! There are four eyes for man; two eyes with which he sees the affair of his faith and the world, and two eyes with which he sees the affair of his hereafter. When God intends a good for His servant, He will open his eyes of the heart with which he will see the invisible and the affair of his hereafter. When God intends no good for him, He will leave his heart in what it is. ”[577]
Imam Sadiq (AS) has reported his father as saying: “There is no corruption worse than sin is for the heart. The heart gets involved in sin until sin overcomes it. In that case, the bottom will come to the top and the top will go down to bottom. ”[578]
The Messenger of Allah (SAW) has been reported as saying: “If Satan did not approach the hearts of the children of Adam, they could see the Kingdom of God with their own eyes. ”[579]
An advice by Imam Musa ibn Ja’far al-Kadhim (AS) to Hisham is this: “Jesus (AS) admonished the children of Israel as follows: ‘Make your hearts as the house of Taqwa. Do not make your hearts as the abode of Satan. O Bani Israel! Question the scholars even though you stand on your toes or sitting on your knees, for God enlivens the dead hearts with the light of wisdom in the same way that He enlivens a dead land with rain. ”[580]
The Messenger of Allah (SAW) has been reported as saying: “If it was not for exaggerations in your sayings and corruption in your hearts, you could certainly see what I can see and could hear what I can hear. ”[581]
The heart is one of the wonders created by God. It is beyond the understanding of the human beings. The heart of a wise man is quite different from that of a fool. A peaceful heart is very distant from a diseased heart.
A burnished heart is like a mirror; it is filled with insight and easily breaks. It is quite different from a tarnished heart which is harder than stone is.
It is through the heart that man approaches God and reaches a sublime station: “So he was the measure of two bows or even closer. ”[582]
It is through the very heart that man takes distance from God. It is through this heart that man has seen the Kingdom of heavens and the earth. It is through this heart that man will not only be unable to see the Kingdom, but he will not see himself either. It is through this heart that man traverses the sublime stations of the angels and it is through the same heart that man cannot move an inch forward.
It is in this heart that wisdom, mercy, courage, power, faith, consciousness, virtue, devotion, obedience and piety abide. It is in the very heart that darkness, cruelty, ignorance, atrocity, murder, looting, fear, sluggishness, intoxication, rebellion, idolatry, xenophilism, oppression, and crimes abide.
It is in the heart that the belief in One God, the belief in prophethood and the Imams, the Day of Judgment, Sirat, Balance, Reckoning, Paradise, Hell and the reward of deed are observed.
It is in the very heart that the denial of God, blasphemy, disbelief, hypocrisy, and atheism can be seen.
It is in the heart that confidence, vision, hearing, contemplation, purification, and good will can be seen and it is in the same heart that blindness, deafness, turning away from the truth, polytheism, blindness of the heart, disease and veils of ignorance are seen.
It is in the heart that such virtues as modesty, humbleness, good temper, generosity, benevolence, pity, love, zeal, and chastity. And to sum it up, all the spiritual merits are seen, and it is in the very heart that arrogance, bad temper, avarice, greed, cruelty, suspicion, rancor, jealousy, and all vices can be seen in it.
The heart is the sanctum of God. In the words of Imam Sadiq (AS): “The heart is the sanctum of God! Therefore, do not give place to anyone but God to be in it. ”[583]
The heart is the pasture of Satan, the dustbin of vices and the love of worldly pleasures. The heart is the best receptacle of truths and knowledge and the best divine treasury. The heart, too, is the worst receptacle and the worst store. Therefore, it is incumbent on all human beings to take care to purify it from all diseases and keep it safe from blindness, deafness, diseases, passions, and other vices, and to purify it with the light of the Quran, and the love of the Ahlul Bayt, and piety.
Human beings should keep their hearts lively and humble before God and always observe moderation. God says: “The day on which property will not avail, nor sons, except him who comes to Allah with a heart free from evil. ”[584]
Human beings should know that: “…they whose hearts Allah has proved for guarding (against evil) ; they shall have righteousness and a great reward. ”[585] and they are those who are courteous before the Messenger of Allah (SAW).
This is the heart which man asks God in his supplications: “And try my heart with the piety of hearts! ”
And it is the very heart that we ask God to purify in another supplication: “O Allah, purify my heart from hypocrisy and my deed from pretension. O Lord! Purify my heart from all illusions. ” At other times, we say: “O Lord! Enlighten my heart with the light of the month of Ramadhan, O You the Enlightener of the hearts of mystics! ”
In these supplications, both the positive and negative aspects have been observed. It means that man should purify his heart from all vices and adorn it with the light of knowledge, Gnosticism, faith and piety. In one of the daybreak supplications of Ramadhan, we say: “O Allah, fill my heart with love for You, fear of You, acknowledgment of You, belief in You, awe of You and willingness towards You, O Lord of Majesty and Honor.
[48] Piety and Blessings
One of the other cases, in which no one thinks he should observe Taqwa but he is really duty-bound to be careful of it, is the God’s infinite blessings. It is a sign of God’s grace, bounties, and His hidden and open favors. About these blessings God has said: “And if you would count Allah’s favors, you will not be able to number them. ”[586]
Therefore, it is impossible to count God’s blessings. How can human beings count those blessings when they do not know about one thousandth of the blessings given to them, or about the creatures around them, and the extent of the Divine blessings that have encompassed the world?
The late Mohaddith Qumi says: “It is impossible to know the different blessings of God, but man would better ponder over a single blessing to understand his own inability. ”
He says: “When you intend to put a morsel of bread into your mouth, look at the process it has gone through. This morsel could not be prepared without this world having a sound system, for wheat does not grow without the help of the four seasons, a combination of temperaments, winds, rains, and interaction of some stars with others in a certain direction. ”
When wheat is grown, the tools of milling are needed. This is not possible without having access to iron found in the heart of mountains, and the finding of iron in mountains is not possible without having access of other instruments for excavating and taking off the iron. Following this, the four elements of water, fire, wind and earth should gather to produce this morsel of bread.
How this morsel of bread is used and absorbed by the body requires knowing anatomy and medicine. It is then that you will understand the meaning of “And if you would count Allah’s favors, you will not be able to number them. ”
This morsel of bread is one of the apparent blessings of God, whereas there are both apparent and hidden blessings of God and human beings know a little about this matter.
There are such great blessings as prophethood and Imamate which God has repeatedly mentioned in the holly Quran.
Raghib Isfahani has called it practical heavy blessing, for “Minnah” is of two kinds: practical and verbal.
“Practical” is one of the features of God who has practically blessed His servants, like guidance, prophethood and imamate. “Verbal” is in relation to human beings which is blamed in the Holy Quran and traditions. In this relation, God says: “O you who believe! Do not make your charity worthless by reproach and injury. ”[587]
Imam Ali (AS) has been reported as saying: “Reproaching ruins benevolence”. [588]
On the Prophet’s mission, God says: “Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them and teaching them the Book and the Wisdom, although before that they were in manifest errors. ”[589]
About other blessings too, God advises the apostles to remind people of the days of Allah. This is seen in the state of Prophet Moses (a. s. ) when God says: “And certainly We sent Musa with our communications, saying: Bring forth your people from other darkness into light and remind them of the days of Allah; most surely there are signs in this for every patient, grateful one. And when Musa said to his people: call to mind Allah’s favor to you when He delivered you from Pharaoh’s folk, who subjected you to severe torment and slew your sons and spared your women. ”[590]
Skeikh Toosi, in his Amaali, has related a tradition about the companions of the Messenger of Allah (SAW): “Abu Bakr, Umar, Uthman, Abdurrahman, Abu Ubaydah, Imam Ali and some of the Muhajireen and Ansar were present in a gathering when the Quranic sura of “Luqman” was recited until this verse: “…and made complete to you His favor outwardly and inwardly”[591] and then the Quranic sura of “Ibrahim” was recited up to this verse: “…and remind them of the days of Allah”,[592] the Messenger of Allah (SAW) said: ‘The days of Allah are His blessings, trials and the stories of the former generations. ” Turning to those who were present, the Holy Prophet (SAW) said: “I have been entrusted to advise you about the fear of slumber and negligence. Actually, Allah revealed to me to remind you of His blessings and to inform you of His Book which He has given to you. ” Then, he recited: “…and made complete to you His favor. ” Then, the Holy Prophet (SAW) said: “Tell me what is the first blessing that God has given to you and through it He tried you? ”
All the companions started contemplating and each one mentioned a blessing. Hearing all the answers, the Holy Prophet (SAW) turned to Ali, saying: “They have given their answers. Now, you give your answer! ”
Imam Ali (AS) said: “O messenger of Allah! May my parents be sacrificed for you! What should I say except that God has guided us through you! ”
The Holy prophet (SAW) said: “Say it! What is the first blessing that God tried you with and made complete to you His favor? ”
Imam Ali (AS) said: “God, highly glorified, created me and I was a thing not worth mentioning. ”
The Holy prophet (SAW) said: “You said the truth. What is the second? ”
Imam Ali (AS) said: “He was kind to me that He created me alive not dead. ”
The Holy prophet (SAW) said: “You said the truth. What is the third? ”
Imam Ali (AS) said: “Praise be to Allah! He created me in the best form and the best balanced shape. ”
The Holy prophet (SAW) said: “You said the truth. What is the forth? ”
Imam Ali (AS) said: “He made me thoughtful not negligent. ”
The Holy prophet (SAW) said: “You said the truth. What is the fifth? ”
Imam Ali (AS) said: “He gave me senses to get whatever I want and made for me a shining lamp. ”
The Holy prophet (SAW) said: “You said the truth. What is the sixth one? ”
Imam Ali (AS) said: “He guided me to His religion and did not mislead me. ”
The Holy prophet (SAW) said: “You said the truth. What is the seventh? ”
Imam Ali (AS) said: “He made an eternal life for me with no end. ”
The Holy prophet (SAW) said: “You said the truth. What is the seventh? ”
Imam Ali (a. s. ) said, “He made me a master and not a slave. ”
The Holy prophet (SAW) said: “You said the truth. What is the ninth? ”
Imam Ali (AS) said: “He subjugated for me the heavens and the earth and what thereis in and between them. ”
The Holy prophet (SAW) said: “You said the truth. What is the tenth? ”
Imam Ali (AS) said: “He made us males with guardianship over our wives, and not make us women. ”
The Holy prophet (SAW) said: “You said the truth. What is next? ”
Imam Ali (AS) said: “God’s blessings are numerous. God has said: “And if you would count Allah’s favor, you will not be able to number them. ”
The Messenger of Allah (SAW) smiled and said: “Be delighted with wisdom, be delighted with Knowledge O Abul Hasan! You are the heir of my knowledge and the explainer to my nation what they disagree on. Whoever loves you for your faith and follows your path is guided to the right path, and whoever turns away from your guidance, becomes your enemy, and leaves you alone, there will be no share for him on the Day of Judgments. ”[593]
What we have mentioned are just a few of God’s abundant blessings which Imam Ali (AS) counted. The Lord of the universe has made prophets to remind people of those blessings. The Holy prophet (SAW) has said: “I have the mission to admonish you not to be misled by prolonged desires. Take lessons from former generations, observe Taqwa in using the blessings, use them in their right places, and avoid excessiveness. ”
Imam Reza (AS) has been reported as saying: “O people, fear Allah in the blessings He has given to you. Do not keep them away from you by disobeying Him, but make them continual by obeying and thanking Him for His blessings and favors. ”[594]
Imam Ali (AS) has been reported as saying: “The least of gratitude to the Giver of blessings is not to be disobeyed with His own blessings. ”[595]
The blessings, which the Lord of the universe has given to His servants, can be classified into continued and discontinued, inward and outward or material and spiritual ones.
Human beings should benefit from these blessings in their right places or they shall be called to account. There are verses and traditions in which the word “Taqwa” has been used directly, but they refer to Taqwa indirectly and implicitly, like the following verse: “And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that. ”[596]
Most of the prohibitions mentioned in the Quranic verses and traditions have the same meaning that concerns Taqwa. Therefore, whether they are inward or outward, whether they are continued or discontinued, it means to make use of blessings in the actual way they have been created for. If they are used rightly, then they are appreciated, and if not, it will be ingratitude. In this relation, God says: “…and very few of My servants are grateful. ”[597]
Gratefulness, as the scholars of ethics have said, is realized by a heart that perceives the blessing, a tongue that thanks the Giver of the blessing, and other parts of the body that make use of the blessings in their proper places. This is because firstly, most of people do not mind the blessings; secondly, they do not thank God for the blessings; and thirdly they make use of blessings in committing sins.
The heart that God has created as a source of intuition, understanding, and knowledge is involved in committing sins. The tongue that God has created for acknowledging, remembering, and offering prayers for Him is involved in backbiting and slandering. The ears that must be used for learning maxims, advice, knowledge and sound words are involved in committing sins. The limbs created for serving Islam and Muslims, propagating of religion and meeting the needs of Muslims are involved in thieving, beating and harming others.
There are other blessings such as trees, fruits and natural resources that may be misused. It is for this reason that God has said: “Then on that day you shall most certainly be questioned about the boons (blessing). ”[598]
According to the saying of Imam Reza (AS) , it is that we shall be questioned about the blessings of Imamate and the love for the Ahlul Bayt on the Day of Judgment.
[49] Piety And Health
part 1
One of the affairs in relation to which man should observe Taqwa is the observation of piety concerning his health. One has to be careful about his diet, food, health, factors causing diseases, environment, and to keep away from contagious diseases whether viral or non-viral. He should never have the impression that Taqwa only concerns the soul and it has nothing to do with the body, for Taqwa is to keep away and be careful of all what is harmful for human beings, whether it is physical or spiritual. That which is harmful has been prohibited by the Islamic laws. Imam Ali (AS) has defined this kind of Taqwa as: “The fear of Allah…is the cure for the aliments of your bodies. ”[599]
Fortunately, the Lord of the universe has made man familiar with his physical constitution and condition of health in a way that he can diagnose his ailment and be the physician of himself.
Imam Ali (AS) has been reported as saying to a man: “You cure is in yourself while you do not know, and your disease is from yourself while you do not understand. ” Imam Sadiq (a. s. ) said, “You have been made the physician of yourself. Ailments have been made clear to you and the signs of health are known to you and you have been guided to the cure. Therefore, see what you can do for yourself. ”[600]
There are Quranic verses and traditions that refer to the same issue. Furthermore, common sense confirms the same. Even those, who do not believe in religion, observe certain rules about health and hygiene in a way that they keep away from what is harmful to health. This can be seen even in animals. The Lord of the universe says: “…eat and drink and be not extravagant, surely He does not love the extravagant. ”[601]
The great scholar Faiz Kashani, in his commentary, says: “God has gathered medicine in a half of a verse, when He said, “Eat and drink and do not be extravagant! ”
As further explanation, it is related that Haroon al-Rasheed (the Abbasid Caliph) had an expert Christian physician who, one day, said to Ali ibn al-Hossain al-Waqidi: “There is nothing about medicine in your book whereas knowledge is of two kinds; knowledge of body (medicine) and knowledge of religion (jurisprudence). ”
Al-Waqidi, in response, said: “God has summarized medicine in half a verse and he recited the above-mentioned verse. He added: “Our prophet (SAW) has said: ‘The stomach is the house of every ailment, and diet is the best cure. Give to each body what you have accustomed it with. ”
The Christian physician said: “Your Book and Prophet have left no medicine for Galen. ”
The Messenger of Allah (SAW) has been reported as saying: “Whoever eats little, will have a sound body and a pure heart, and whoever eats too much will get sick and will become hardhearted. ”[602]
Ar-Rabee’, the doorkeeper of al-Mansoor ad-Dawaniqi (the Abbasid caliph) has been reported as saying: “One day, Imam Sadiq (AS) was present in the court of Mansoor. There was an Indian, well-versed in medicine. He was reading from medical books and the Imam (AS) was listening. When the Indian man finished reading, he said: “O Abu Abdullah! Do you want me to say anything to you? The Imam (AS) said: “No, for what is with me is better than what is with you. ”
The Indian man said: “What is it? ” The Imam (AS) said: “I can cure cold with hot and hot with cold, humidity with dryness and dryness with humidity and will entrust the affairs to God. I will also apply what the Messenger of Allah (SAW) has said. I know that the stomach is the house of all ailments and abstinence is a cure which restores health. ”
The Indian man said: “And is medicine anything other than this? [603] Now, tell me where have you obtained this knowledge from? ” The Imam (AS) said: “I have obtained it from my grandfather, from the Messenger of Allah, from Gabriel, and above all from the Lord of the universe, the Creator of souls and bodies. ” The Indian man said: “You said the truth. I bear witness that there is no god but Allah and that Mohammad is the Messenger of Allah and His servant and that you are the most learned man of your time. ”
Perhaps it is for the same reason that Sheikh Mofeed, in elaborating the beliefs of Sheikh Sadooq, said: “Medicine is a sound science, the knowledge about it is proved, and its way is the revelation. ”
He further says: “Scholars have learnt medicine from the prophets, and there is no way for the fact of ailment except through hearing, and there is no way for knowing the cure, except by the grace coming from God. So it is true that through hearing it from the scholars, who are aware of secrets and who relate from the infallible imams (a. s. ) that this saying of Ameerol Mo'minin (a. s. ) “‘The stomach is the house of every ailment, and diet is the best cure. Give to each body what you have accustomed it with” has been interpreted.
I do not claim that in our religion, medicine has been learned from God, but I am speaking of the early stage of creation when there was no way for knowing ailment and cure other than by revelation. There must be a relation between the Lord of the universe and the medical herbs He has created. How could man realize that he could cure fever with pansy, or cold with honey which is described in the Holy Quran as a cure of people? This is not possible save through the Real Physician that is the Wise God. It is He Who knows all relations and has put medical properties in the herbs and He knows the cure for every ailment.
Asbagh ibn Nabatah has reported Imam Ali’s advice to his son, Imam Hassan (AS) as follows: “O my son! Shall I inform you of four things so that you will not be in need of any physician? ” Imam Hassan (AS) said: “Yes, O Ameerul Mo’minin! ” Imam Ali (AS) said: “Do not sit for eating except when you are hungry. Do not rise up from eating unless you have an appetite for food. Chew the food well and go to the water closet before you go to bed. If you follow these instructions, you will not be in need of any physician. ” Then, the Imam (AS) said: “A Quranic verse has summed up the whole medicine: “Eat and drink and do not be extravagant…”[604]
In another narration, Imam Ali (AS) has said: “If anyone follows the above mentioned instructions, he will not get sick unless death comes to him. ”[605]
The messenger of Allah (SAW) and the infallible Imams (AS) have been reported as saying: “One, who has many sorrows, his body too shall get sick. ”[606]
They have also said: “Avoid drugs as long as your body can tolerate the pain, but when your body cannot tolerate pain any more, then look for the cure! ”[607]
Imam Ali (AS) has been reported as saying: “Get along with your pain as long as it is with you (as long as it does not harm you). ”[608]
The Imam (AS) has also said: “A Muslim does not seek cure unless his disease overcomes his health. ”[609]
In relation to the curing of an ailment with something forbidden, Imam Baqir (AS) has been reported as saying: “Taqwa is necessary in all cases, but when the child of Adam is obliged (when there is no any way at all except unlawful) , God makes lawful for him what is unlawful. ”[610]
About the cure of fever, jaundice, blood pressure, insanity, epilepsy and other disease, there are many traditions in Bihar al-Anwar.
There are also many traditions about the properties of fruits, cereals, vegetables, and various kinds of meat which make us more fond of our religion. For example, about the property of melon, the messenger of Allah (SAW) has said: “Eating melon is recommended to you, for there are ten properties in it. Melon is food, water, sweetmeat and at the same time it refines the bladder, cleans the stomach, increases semen and potency, cures cold, and brightens the skin. ”[611]
part 2
The same has been reported by Imam Ali and Imam Sadiq (AS). [612]
It is related that Imam Reza (AS) has versified the ten properties of melon as follows:
“The days have offered to us a watermelon,
From the lawful gifts of the earth and abode of peace.
So said the Chosen Mustafa, my grandfather Muhammad;
It has great features that I have gathered and described in order;
Water, sweet, refreshment, fruit, cure, food, seasoning,
Refreshes the bladder, purifies the faces, and makes pleasant the breath.
These are exactly ten. ”[613]
About overeating, the messenger of Allah (SAW) has been reported as saying: “Avoid overeating which ruins the body, causes ailment and prevents one from worshipping. ”[614]
The Holy Prophet (SAW) has also said: “Eat when you feel hungry, drink when you feel thirsty, urinate when you are under its pressure, do not have sexual intercourse except when you need it, and go to bed whenever you feel sleepy, for in this case you will have sound body. ”[615]
Imam Sadiq (AS) has been reported as saying: “If people are moderate in having food, they will have healthy bodies. ”[616]
About fasting, the messenger of Allah (SAW) said, “Fast, in order to be healthy! ” [617]
About travel, he has said: “Travel in order to be healthy and gain (morally or materially)! ”[618]
About spending the night in worshipping, he has said: “Spending the nigh in worshiping makes the body healthy”. [619]
About the Hajj, he has said: “Perform minor and major Hajj to have healthy bodies, have more sustenance, have good faith, and be relieved from the burdens of people and your families. ”[620]
The Prophet (a. s. ) said: “Beware of cold at its (seasonal) begging and receive it at its end (of season) , because it affects bodies in the same way as it affects trees; its begging burns, and its end makes (trees) send out leaves. ” [621]
The messenger of Allah (SAW) has been reported as saying: “Make use of the cold of spring, for it affects your bodies in the same way as it affects your plants, and avoid the cold of autumn, for it affects your bodies in the same way as it affects your plants. ”[622]
There are many traditions about cleanliness, brushing and flossing the teeth, removing the body hair, taking bath and clipping the nails on Thursdays and Fridays.
On brushing the teeth, the Messenger of Allah (SAW) has said: “Were it not difficult for my nation, I would order them to brush their teeth before every prayer. ”[623]
In the science of fundamental dogmas, the word ‘order’ denotes necessity. Hence, it means, “I would make the brushing of teeth before every prayer obligatory. ”
Imam Sadiq (AS) has been reported as saying: “There are twelve features in the brushing of teeth; it cleans the mouth, strengthens sight, makes God pleased, makes the teeth white, fills up the cavities of teeth, strengthens the gums, increases appetite, removes the phlegm, strengthens memory, increases good deeds, and makes angles happy. ”[624]
The Holy Prophet (SAW) has said: “A two-rak’a prayer while you have brushed your teeth is better than seventy rak’as of prayer without having brushed your teeth. ”[625]
There are many traditions on how and when to brush one’s teeth whether horizontally or vertically, and the kind of brush to be used. When there is no brush, one can do it with his finger.
There are traditions about toothpicks too. The Holy prophet (SAW) has been reported as saying, “Make your mouth clean with tooth–pick, for it (the mouth) is the place of the two recording, guardian angels. ”[626]
He has also said: “Use tooth-pick after having food, for it keeps your mouth and teeth healthy and increases your sustenance. ”[627]
About entertainment, the Holy prophet (SAW) said: “From the rights of guest is to provide him with a tooth-pick”. [628]
There are also traditions on the kinds of toothpicks we use. We have been warned against using straw, the wood of pomegranate tree, salt tree, and some other woods which cause leprosy as toothpicks.
The etiquette of having food, washing the hands and not wiping them, eating with the hands, licking the fingers, eating with three fingers, drinking water, and how much to drink are the rules which show the greatness of Islam.
The Messenger of Allah (SAW) has been reported as saying: “Eating after you are full will cause vitiligo. ”[629]
It would not be out of place to relate some anecdotes in this relation.
The Holy Prophet (SAW) has been reported by Imam Sadiq (AS) as saying: “A believer eats in one gut, whereas a disbeliever eats in seven guts! ”[630]
As for the meaning of the tradition, Sayyid Razi, Rawandi, and others have expressed their opinions, the summary of which is that since a real believer, in order to gain strength for worshipping, serving Islam and the Muslims, what he eats is well-gotten; he eats as much as to remain alive, refrains from ill-gotten food, and he has Taqwa, whereas an unbeliever does not care for what he is eating, what he is drinking, whether it is pork or lamb, and whether it is lawful or unlawful.
Therefore, the above-mentioned quotation means that a believer fills a part of his stomach from food, whereas an unbeliever fills his stomach and bowels as much as he can.
Luqman the wise has advised his son as follows: “My son! Whenever your stomach is filled with food, your thinking power will slumber, wisdom will become dumb, and all parts of your body will cease to worship God. ”[631]
Prophet Jesus (AS) has been reported as saying to the Israelites: “O children of Israel! Do not overeat, for whoever overeats will sleep much, and whoever sleeps much will not perform his prayer properly, and whoever does not perform his prayer properly will be among the unmindful. ”[632]
[50] Signs Of The Pious
There is a sign for everything for people to know it. If you want to know whether a liquid is verjuice, vinegar, water, rose-water, Egyptian–willow water or sallow-water, you can know about it buy smelling or tasting it. If you want to know the name of a metal, you have to assay it with touchstone to see whether it is cooper, gold, brass, platinum, or silver. If you want to know whether fallen body is alive or dead, a mirror or stethoscope will help you. If you want to know whether a nation is alive or dead, you can know about it through their active presence in the different scenes, and through their intelligence. If you want to know whether a person is a clergyman or businessman, a government employee or a worker, a patient or physician, pious or wrongdoer, a man of this world or a man of the hereafter, there are signs with them which denote their jobs.
Now, if we want to know men of piety, we should get to know them through the features mentioned in the Holy Quran and traditions. When we know them, we can set them as models to be followed, make friend and associate with them.
[51] Features Of The Pious
part 1
(1) One of the features of the pious is truthfulness and the acknowledgement of truth. In this relation, God says: “And he who brings the truth and (he who) accepts it as the truth, these are they that guard (against evil). ”[633]
The commentators of the Holy Quran consider “he who brings the truth” as Gabriel and “he who accepts it as truth” as the Messenger of Allah (SAW).
Other commentators have said that the first one refers to the Holly Prophet (a. s. ) and the second one to Imam Ali (AS).
There are other commentators who believe that the first one includes all the prophets and the second one includes their nations.
We should not, however, limit the meaning of the pious to special narrations. In describing the pious and speaking about righteousness, God says, “It is not righteousness that you turn your faces towards the East and the West , but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of the kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep on prayer and pay the poor-rate; and the performers of their promise when they make a promise , and the patient in distress and affliction and in time of conflicts; these are they who are true (to themselves) and those are they who guard (against evil) ”. [634]
In traditions, the master of the pious, Imam Ali (AS) , has been considered as the true example of this verse. [635]
God has said: “O you who believe! Be careful of (your duty to) Allah and be with the truthful. ”[636]
In a tradition narrated by Imam Baqir (AS) , we read: “…be with Ali ibn Abi Talib and the household of Mohammad. ”[637]
Some great scholars have confirmed Imamate of the infallible imams with this verse. Invoking Mohaqqeq Toosi in his book, Tajreed, they have argued that God has ordered all believers to be with the true ones. Beyond doubt, to be with the true ones does not mean to be with them physically, but it means to follow their path ideologically, their deeds and their speeches. The above-mentioned verse obviously shows that God the All-Wise does not order His servants to follow the wrongdoers. Therefore, these truthful ones must be free from all kinds of sins, and hence infallible.
The above-mentioned verse is also invoked to prove that the true ones, about whom God speaks and orders us to follow, are not particular to a special period of time. Rather, there should be an infallible imam in every age so that the order will be valid. It means that the infallibles are numerous and in our time, we have the duty to follow the proof of God in the earth; Imam Mahdi (a. s. ) , though we are the followers of his ancestors at every age. Although they are not physically among us, the signs of their lives, which are their wise sayings, enlightens our hearts.
Therefore, we should be with the true ones whose perfect examples are the Imams of guidance, and other believers who have this worthy feature of the pious.
In another verse, God says: “Of the believers are men who are true to the covenant which they made with Allah: so of them is he who accomplished his vow, and of them is he who yet waits, and they have not changed in the least. ”[638]
In this relation, there are many verses in which the word ’true’ has been used more than a hundred times. It is the feature of God, the Messenger, the Imams, the pious, and the believers. This word has also been used frequently about the belief in God, the Messenger, the confirmation of prophethood, the descend of punishment, and the adherence to the prophets. Certain signs too have been mentioned. Addressing the Jews, God says: “Say O you who are Jews, if you think that you are the favorites of Allah to the exclusion of other people, then invoke death if you are truthful. ”[639]
Truthfulness has been mentioned in many traditions. Imam Sadiq (AS) has been reported as saying: “God Almighty has not deputized any prophet save with truthfulness and to give back trusts to their owners whether good or bad. ”[640]
About knowing the Muslims, Imam Sadiq (AS) has been reported as saying: “Do not be deceived by their prayers and fasting; for one may be accustomed to prayer and fasting and that he fears to give them up, but try them with the truthfulness in speaking and giving trusts back to their owners. ”[641]
Ibrahim al-Makhariqi says: “I professed my faith to Imam Sadiq (AS) , saying, ‘I bear witness that there is no god but Allah. He is One. There is no partner with Him and that Mohammad is the Messenger of Allah and that Ali is the just Imam after him, then Hassan and Hossain, then Ali ibn al-Hossain, then Mohammad ibn Ali, and then you. ’ The Imam (AS) said: ‘May Allah have mercy on you! ’ Then, he said: ‘Fear Allah, fear Allah, fear Allah! It is incumbent on you to be pious, truthful in speaking, to give back trusts (to their owners) , be chaste in belly (not to eat any ill-gotten thing) and private parts (chaste in sexual intercourse) , in order to be good friend of us. ”[642]
Imam Sadiq (AS) has been reported as saying: “There are four features in one whose faith is perfect …; truthfulness, giving the trust (back to its owner) , decency and good temper. ”[643]
In Ameerul Mo’minin’s description of pious men, the first feature he mentions is that their speech is to the point. The second feature of the pious, mentioned in the first verse aforementioned, “he who accepts it as the truth”, we should say that so long as one does not believe in the truth, in God, in the Messenger, in the unseen and visible world, the divine rules, the religious laws, and in all what God has sent of prophets and books, cannot be pious.
Hence, we consider Imam Ali (AS) as the true example of the pious.
The Messenger of Allah (SAW) has been reported as saying: “The truthful ones are three; Ali ibn Abi Talib, Habeeb the carpenter, and the believer of the people of the Pharaoh. ”[644]
(2) Another feature with which we can know the pious is the belief in the Unseen which includes the belief in God, the Prophet, his successors including Imam (AS) Mahdi (AS) , the belief in what was revealed to the Holy prophet, the Last Day, Resurrection, Sirat (the Straight Way) ,[645] Balance, Reckoning, Paradise and Hell as God has said: “And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter. ”[646]
Belief is of several kinds:
1- The belief in God and His Attributes
2- The belief in the Messenger of Allah (SAW) and his qualities
3- The belief in what the prophets have brought
4- The belief in their successors and in their specifications
5- The belief in the hereafter with all its specifications
6- The belief in the angels
A person may have Belief in God, but not in His Attributes. He may believe in God, but he does not consider God as Just. He may believe in God but not in the messenger of God. He may believe in the messenger of God, but he may not believe in what has been revealed to him. He may believe in the messenger of God, but not in his successors, or may not believe in the hereafter. The pious are those who have all kinds of belief, which we have just mentioned, in their minds and hearts.
As for the word “belief”, Imam Reza (AS) has narrated from the Messenger of Allah (SAW) his saying: “Belief is knowledge in the heart, acknowledgement with the tongue, and action with the organs of the body. ”[647]
Abu as-Salt al-Harawi says: “I asked Imam Reza (AS) about the meaning of belief, and he said: ‘Belief is faith in the heart, declaring it with the tongue, and acting with the organs of the body. ”[648]
Imam Ali (AS) said: “I asked the Messenger of Allah (SAW) about the meaning of belief, and he said: ‘Belief is what we accept in the heart, say it with the tongue, and act with the organs of the body. ”[649]
There are many traditions successively transmitted by the Imams of guidance, but they are the same in terms of letter and spirit.
Allamah Majlisi has devoted one chapter of Bihar al-Anwar to “belief” which includes all verses and traditions on the topic whose summary is as follows:
1- Belief is the collection of true beliefs and the five fundamental principles whose fruit is the prohibition of murder, plundering, and disgrace in this world, and the rightness of deeds, deserving of reward, not dwelling in Fire forever, and the deserving of forgiveness and intercession in the Hereafter.
2- Belief is the above-mentioned opinions together with the obligations mentioned in the Quran and the abandonment of major sins for which God has promised of fire.
3- The said opinions together with the obligations and abandonments of prohibitions the result of which is joining the favorites of God and living with the righteous in high stations.
4- Belief is a high station with God, by doing recommendable acts, refraining from non-recommendable and even some permissible things. This kind of belief belongs to the prophets, their successors and the perfect believers.
About the belief in God, the Prophet, and the Day of Judgement, there is the question as to whether thought or (certain) knowledge is sufficient or it should be based on reasoning, and through Ijtihad, knowledge and belief appear. Jurisprudents in their books of practical laws of Islam have raised this issue and each group have their own views.
Allamah Majlisi says: “From what we have said it is inferred that belief is the acknowledgement of One God, of His Attributes, Justice, wisdom in prophethood, and in what the prophet has brought, and the accepting of all of them. Most of Muslims, or some of them, claim that there is consensus on this matter.
As for the acknowledgement of the leadership of the twelve Imams (AS) , it is the belief of Imamiyyah (Twelver Shia). The Shiite Muslims consider the acknowledgement of Imamate as a must in the same way that the acknowledgement of God and prophethood is necessary.
How good it is for people to express their true beliefs to those who are qualified so that if there is any deviation in them, they shall be corrected. This tradition was common at the time of the Imams of guidance. For example, Abdul Adheem al-Hasani was keen to show his belief to Imam Hadi (AS). He narrated: “I went to see my master, Ali ibn Mohammad (al-Hadi) (AS). Seeing me, the Imam (AS) said: ‘You are welcome, O Abul Qasim! You are truly ours adherent. ’ I then said: ‘O son of the Messenger of Allah! I intend to show my belief to you, so that I will be steady on it if it is good until I shall meet God the Glorified. ’
part 2
The Imam (AS) said: ‘O Abul Qasim, show your belief! ’ I said: ‘I assert that God Almighty is One. There is nothing like Him. He is beyond description. He is neither substance nor is He created, but He creates everything. He has fashioned all human beings. He is the Lord of the universe and originator of everything. I bear witness that there is no prophet after Mohammad (SAW) , His servant and Messenger. I also bear witness that Islam is the last religion and there is no religion after it until the Day of Judgment. I assert that the Imam, the caliph, and the leader after him is Ameer al-Mo’minin, Ali ibn Abi Talib (AS) , and then Hassan, and then Hossain. After him is Ali Ibn al-Hossain, then, Mohammad ibn Ali, then Ja’far ibn Mohammad, then, Musa ibn Ja’far, then, Ali ibn Musa, then, Mohammad ibn Ali, and then, you are, my master! ’
The Imam (AS) said: ‘And after me there shall be my son Hasan. But, how shall be the state of people towards his successor? ’
I said: ‘How is it, my master? ’
The Imam (AS) said: ‘He is not seen, and mentioning his name is not lawful until he appears. He will fill the earth with justice after it is filled with injustice. ’
I said: ‘I confess that their friend is the friend of God and their enemy is the enemy of God. To obey them is to obey God, and to disobey them is to disobey God. I also assert that the Holy Prophet’s night journey (ascending to heavens) , the questioning in the grave, Paradise, Fire, Sirat, Balance and the Day of judgement are right and truthful. There is no doubt about them. I also believe that God will raise the dead to life. I assert that the religious obligations after the wilayah (guardianship of the infallible imams) are prayer, zakat, fasting, Hajj, Jihad, and the enjoining of good and forbidding of evil. ’
Then, Ali ibn Mohammad (AS) said: ‘O Abul Qasim! By God, This is the religion of God Who is pleased with it for His servants. Be firm on it! May God keep you firm on it in this world and the hereafter. ’”
(3) Another feature of the pious is to keep up prayer. In this relation, God says: “… and keep up prayer... ”[650]
Obviously, keeping up prayer is different from performing prayer. Keeping up prayer is to perform it thoroughly.
Since the pious know for whom and for what purpose they are performing their prayer, they are not unmindful of it. They know with what quality their deed will be fruitful. Hence, they will do their best to perform it correctly. We have already discussed the prayer in the section devoted to “Taqwa and prayer”. Therefore, further elaboration is not necessary in this book.
(4) Another feature of the pious is charity. In this relation, God says: “… and spend of what We have given them. ”[651]
Quranic verses and traditions, which are related to charity, focus on property, but commentators believe that charity includes property, power, position, and knowledge.
Ibn Fahd al-Hilli, in his book Udattol Da’ee, has classified charity into five classes:
1- Charity of property
2- Charity of position which is intercession
3- Charity of wits which is consultation
4- Charity of the tongue which is to reconcile opponents to each other
5- Charity of knowledge that is to disseminate knowledge to those seeking it
About charity, the Messenger of Allah (SAW) has been reported as saying: “Smiling to your brethren is a charity. To enjoin good, to forbid evil, to guide a misled person, to take away a stone, a piece of bone, or a thorn from the way of people, and to give a pail of water to your brethren are all charities. ”[652]
As for the charity of the tongue, the Holy Prophet (SAW) has been reported as saying: “The best charity is the charity of the tongue. ”
He was asked: “O messenger of Allah! What is the charity of the tongue? ” The Holy Prophet said: “It is to intercede in order to emancipate a slave, to spare someone’s life, to do good to your brethren and to ward off an evil from them. ”[653]
God Almighty has said: “And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is the heavens and the earth, it is prepared for those who guard (against evil) , those who spend (benevolently) in ease as well as in straitness... ”[654]
That is to say that the pious spend as much as they can as charity.
Elsewhere, God has said: “It is not righteous that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the Prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (emancipation of) the captives, and these are they who guard (against evil). ”[655]
Concerning divorced women, God says: “And for the divorced women (too) a reasonable provision; (this is) a duty on those who guard (against evil). ”[656]
Charity seems to be the requirement for righteousness: “By no means shall you attain to righteousness until you spend (benevolently) out of what you love. ”[657]
Elsewhere in the Holy Quran, God says: “And away from it shall be kept the one who guards most (against evil) , who gives away his wealth, purifying himself. And no one has with him any boon for which he should be rewarded, except the seeking of the pleasure of his Lord, the Most High. And he shall soon be well-pleased. ”[658]
There are many verses and traditions on charity that has the following results:
1- Charity wards off Satan and breaks his back. The Messenger of Allah (SAW) has been reported as saying: “Shall I inform you of a thing which wards off Satan from you as the distance of east from the west if you do it? ” They said: “Yes, O Messenger of Allah! ” The Holy Prophet (SAW) said: “Fasting disgraces Satan, charity breaks his back, friendship in the way of Allah and doing righteous deed cut off his back, and asking for forgiveness cuts off his veins. There is a zakat for everything, and the zakat of bodies is fasting. ”[659]
2- Charity deters bad death. The Messenger of Allah (SAW) has been reported by Imam Sadiq (AS) as saying: “ (giving of) Charity prevents horrible death! ”[660]
Abu Baseer narrated: “I heard Imam Sadiq (AS) say: ‘Jesus (AS) passed by a group of people who were engaged in merrymaking. He (AS) asked: ‘Who are they? ’ It was said: ‘O spirit of Allah, this is a wedding party and they are the relatives of the bride and the bridegroom. ’ Jesus (AS) said: ‘They are laughing now, but tomorrow, they will be weeping. ’ A man asked: ‘What for, O prophet of Allah? ’ Jesus (AS) said: ‘One of them shall die tonight. ’ Hearing this, people said to one another: ‘God and His prophet say the truth. ’ Hypocrites said: ‘We will see it tomorrow! ’
The next day people found out that nothing had happened, so they said: ‘O Spirit of Allah! The one you said would die has not died! ’ Jesus (AS) said: ‘God will do what He wills. ’
People rushed towards the house of the newly-weds. They knocked the door. The husband came to the door. Jesus (AS) said: ‘May I see your wife? ’ The man went in, saying to his wife: ‘The Spirit and Word of Allah along with his disciples are at the door. They want to come in. ’ The woman covered herself with a veil, and Jesus (AS) entered the house, saying to her: ‘What did you do last night? ’ She said: ‘I did not do anything extraordinary except that a beggar, who usually came to the door every Friday night and we would give him some food from what we had. Last night, he came to the door, but since we were busy in a matrimonial duty, no one answered him. When he called us repeatedly, I jumped out of bed, went to the door, and gave him some food as usual. ’
Jesus (AS) said: ‘Jump up and leave your place. ’ People saw that a snake was under her dress. When she shook herself, the snake ran away. Jesus (AS) said: ‘The danger was warded off due to the charity you gave. ’”[661]
3- Charity protects wealth and makes it be blessed. Imam Hassan Askari (AS) narrated from his fathers that Imam Musa ibn Ja’far al-Kadhim (AS): “Imam Sadiq (AS) was accompanied by a group of wealthy people when they were informed that there were robbers on the way. The companions started shivering with fear. The Imam (AS) said: ‘What is happening to you? ’ They said: ‘We fear that our wealth may be taken away. Can we entrust them to you? Perhaps they will not take them from you. ’
The Imam (AS) said: ‘I may lose my life for it. ’ They said: ‘What shall we do then? Shall we bury them somewhere? ’ The Imam (AS) said: ‘It will be either wasted or taken away by strangers. ’ They said: ‘What shall we do then? ’ The Imam (AS) said: ‘Entrust it (the wealth) to One Who will safeguard it and will increase it more than you need. ’ They asked: ‘Who is he? ’ The Imam (AS) said: ‘It is the Lord of the universe. ’ They said: ‘How can we entrust it to Him? ’ The Imam (AS) said: ‘Spend from it on the poor Muslims. ’ They asked: ‘Who are the poor here? ’ The Imam (AS) said: ‘Decide to spend one third of it as charity so that God will ward off the misfortune for you against those whom you fear. ’ They said: ‘We have made our decision! ’ The Imam (AS) said: ‘Then, you are protected by God. Go ahead! ’ They went on their way until they saw the highwaymen. They were horrified. The Imam (AS) said: ‘What are you afraid of when you are protected by God? ’ The highwaymen came forward, stood before the Imam (AS) , kissed his hand, and said: ‘Last night, we dreamt of the Messenger of Allah (SAW) who ordered us to protect you against enemies and robbers. ’ The Imam (AS) said: ‘We are not in need of you. The One who repelled you from (harming) us, will repel them too. ’
The companions of the Imam (AS) completed their trip safely. They gave one third of their wealth to the poor as charity. They gained ten Dirhams for every Dirham they had put in business. They said to themselves: ‘How abundant the blessing of Imam Sadiq (AS) is! ’ The Imam (AS) said: ‘You came to know about the meaning of blessings in dealings with God. Therefore, continue to do so. ’”[662]
4- Charity increases sustenance. Imam Reza (AS) has reported the Messenger of Allah (SAW) as saying: “Seek sustenance by giving charity. ”[663]
part 3
5- For each Dirham given in charity in the way of God, seven hundred rewards will be written. [664]
6- Charity keeps away man from fire (hell).
The Messenger of Allah (SAW) has been reported by Imam Ali (AS) as saying: “Every favor done to a wealthy or a poor one is as charity; therefore, , even if it is a half of a date, for God Almighty will grow it in the same way that you grow your infants or a young camel, and He (Allah) will give it back to you on the Day of Judgment when it shall be greater than a great mountain is. ”[665]
7- Charity cures diseases. Imam Sadiq (AS) has been reported as saying: “Cure your diseases with charity! ”[666]
8- Charity protects you against fierce animals and insects. Imam Reza (AS) has been reported as saying: “There was a long famine among the Children of Israel. A woman had a piece of bread. She was about to put it into her mouth when a beggar called: ‘O woman! I am hungry. ’ The woman said to herself: ‘Shall I give charity at this time?! ’ She gave that piece of bread to the beggar. The woman had a small child who had gone to the desert to collect firewood. A wolf caught the small child and was carrying him away. The mother followed the wolf.
God Almighty missioned Gabriel to take the small child from the mouth of the wolf and returned him to his mother, saying: ‘O believing woman! You are pleased now. This morsel is in return for the morsel you have given as charity. ’”[667]
9- The Charity given at night lessens God’s wrath, omits major sins, and makes reckoning easy. Charity given at day increases one’s wealth, prolongs his life, and wards off unluckiness of that day. [668]
10- God Almighty receives the charity.
Imam Ali (AS) has been reported by Imam Baqir (AS) and Jabir al-Ju’fi as saying: “I gave a dinar as charity one day. The Messenger of Allah (SAW) said: ‘Do you not know that the charity of a believer does not come out of his hand unless seventy devils will say him: ‘Do not give it! ’ And it is not put in the hand of the beggar without being put first in the hand of God Almighty. Has God not said: “Do they not know that Allah accepts repentance from His servants and takes the alms? ”[669]’”[670]
Even if there were no benefits in charity, the fact that God Almighty receives it would suffice. Imam Sadiq (AS) says: “Whenever my father wanted to give a charity, he himself would put it in the hand of the needy. He would then take it back from the needy, kissed, smelled, and then he would give it back to them. He did so because charity is put in the hand of God before it is put in the hand of a needy one. ”[671]
Obviously, this does not mean that God has any hand or foot, but it means that God accepts the charity before it is placed in the hand of a beggar. There are other benefits in charity, which is beyond the space of this book. Nevertheless, there are rules, which have to be taken into consideration when charity is given. One is to avoid hypocrisy. It has been recommended to give charity secretly. Imam Baqir (AS) has said: “The doing of good prolongs one’s life and the giving of charity secretly lessens God’s wrath. ”[672]
God says: “And those who spend their property (in alms) to be seen of people…”[673]
The other one is to avoid laying others under obligation. God has said: “O you who believe! Do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare. ”[674]
It is to be added that charity and spending of one’s property do not mean that a Muslim should give a small sum of money to a beggar in the street. Serving one’s parents and relatives is the best kind of charity. The building of mosques, schools, hospitals, clinics, providing the poor with clothes, needy girls with dowry, facilitating marriage for needy youngsters, financing religious propagation, publishing books on the truth of Islam, and their likes are the best kinds of charity.
5- One of the other signs by which we can identify the pious is the control of one’s anger which is the best feature as seen in the lives of the prophets and the Imams of guidance (AS). God has considered it as one of the features of the pious when saying: “And hasten to forgiveness from your Lord; and a garden, the extensiveness of which is (AS) the heavens and the earth, it is prepared for those who guard (against evil) , Those who spend (benevolently) in ease as well as in straitness, and those who restrain (their) anger and pardon men. ”[675]
Imam Sajjad (AS) has reported the messenger of Allah as saying: “From the most beloved ways to Allah the Almighty are two potions; a potion of anger that you repel with forbearance and a potion of calamity that you repel with patience. ”[676]
Imam Sadiq (AS) has been reported as saying: “There is no servant, who restrains his anger, except that God Almighty increases his honor in this world and the hereafter. God has said: “…those who restrain (their) anger and pardon men; and Allah loves the doers of good. ”
Hence, God will reward them for restraining their anger. ”[677]
There are many traditions on forbearance and endurance, but what is this anger that is recommended to be avoided? Why has anger been so much reproached? What kind of pest is anger about which the Messenger of Allah (SAW) has said: “It spoils faith as vinegar spoils honey”? [678]
Allamah Naraghi has said that people are of three groups in relation to anger; some people get angry almost to excess that they easily go off the handle. Some people do not get angry at all, whereas due to religion and reason anger is necessary in certain circumstances. Some other people are moderate with respect to anger. They show anger at its proper time and restrain it when reason and religion prohibit them. The first group of people put aside reason and religion when they get angry, and hence follow this perishing evil.
Imam Baqir (AS) has been reported by Au Hamza ath-Thumali as saying: “Anger is a spark of the fire of Satan which is in the inner part of human beings. When one of you gets angry, his eyes become red, the wind of anger is blown into his veins, and Satan enters into him. Therefore, whenever you get angry, sit down on the earth so that satanic temptation may leave you. ”[679]
Imam Sadiq (AS) has been reported as saying: “Anger ruins the heart of a wise man. Whoever cannot control his anger cannot control his mind. ”[680]
Imam Sadiq (AS) has reported: “I heard from my father his saying: ‘One day, a Bedouin came to the messenger of Allah (SAW) , saying: ‘I am living in the desert. Give me some advice! ’
The Holly Prophet (SAW) said: ‘I advise you not to get angry! ’ The Bedouin asked the same question three times and heard the same answer. He said to himself: ‘I will not ask him anymore, for the Messenger of Allah (SAW) will not say but good. ’”
Imam Sadiq (AS) has said: “My father said: ‘What is worse than anger?! Verily, a man may be angry and kills (out of anger) someone that Allah has prohibited (killing him) and accuses a chaste woman of disgracing things. ”[681]
In another tradition, we read that a man came to the Messenger of Allah (SAW) , saying: “O messenger of Allah! Teach me something! ” The Holy Prophet (SAW) said to him: “Go and never get angry! ”
The man said: “This very advice is sufficient for me. ” He went back to his people. There was a dispute among his tribe. He took his weapon and prepared himself for fighting. He, immediately, remembered the Holy Prophet’s advice. Putting aside his weapon, he went to his tribe, saying: “I will pay the blood-money of any injury, killing, and assault…”
The second party said: “We are worthier of it than you are. ”
The Holy prophet (SAW) said: “The disputing parties made peace, and anger was removed. ” This man might be the same person to whom the Holy Prophet (SAW) said: “I advise you not to get angry. ”
When anger subsides, all its consequences shall be removed. But when the pot of anger starts boiling, it will bring about vices, such as killing and false accusation of unchastity which are major sins. Some of its sinister signs are: abusing others, making fun of others, dishonoring others, breaking people’s hearts, creating discord among Muslims, injuring and cutting off parts of bodies. For this reason, Imam Sadiq (AS) has been reported as saying: “Anger is the key to every vice. ”[682]
No one should have this impression that anger cannot be restrained; otherwise, all these instructions would be worthless.
Abus Salt al-Harawi narrated: “I heard Imam Reza (AS) saying: “God Almighty revealed to one of the messengers: ‘When it gets morning, eat the first thing you see, hide the second thing you see, accept the third, make the fourth desperate, and escape the fifth. ’ When it was morning, the man set out and the first thing he saw was a big mountain. He stopped, saying to himself: ‘God Almighty has ordered me to eat it. But how can I do it? Surely, God does not order me to do what I cannot do. ’
He went on his way until the mountain looked so small to him that he found it as a morsel. He realized that it was the purest thing he had eaten. Metaphorically, this was the mountain of anger, because when one gets angry, he cannot see himself nor will he realize the intensiveness of his anger. But when he controls himself and his anger subsides, it shall become like a morsel which can be easily swallowed. ”[683]
The scholars of ethics have offered solutions for anger by which one can get rid of it. Firstly, one should see what the root of his anger is. Arrogance, self-conceit, obstinacy, derision, greed, enmity, and love of wealth are the main factors behind anger. Secondly, one should carefully read traditions on the prohibition of anger. Thirdly, one should study traditions on Taqwa in relation to anger. Fourthly, one should look into traditions about forbearance and endurance and realize that there is an authority above all and that is God. Fifthly, one should realize that anger is a disease and it must be cured. Sixthly, one should see how prophets treated their tribes.
part 4
See how kindly the Holy Prophet (SAW) treated a rude Bedouin. It is related that a man from the Bani Salim tribe came to the Holy Prophet while carrying a sword and a lizard in his lap. He shouted loudly: “O Mohammad! You are a sorcerer and liar. Heaven and earth have not seen a liar like you. You imagine that God has raised you from among people. I swear by Lat and Uzza[684] that I would kill you with this sword if my relatives would not call me hasty. ”
The Holy Prophet’s companions lost patience. Umar said: “O Messenger of Allah, if you permit, I will kill him! ” The Holy Prophet (SAW) said: “Sit in your place! A forbearing man is entitled to become a prophet! ” Then, he said: “O Arab brother! Who are you looking for? Embrace Islam so that you will be saved from the fire of Hell. ” The man became angrier…after seeing the proof, the heart of the man was illuminated with the light of faith. He said spontaneously: “I bear witness that there is no god but Allah and that Mohammad is the Messenger of Allah. ”
When the man embraced Islam, the Holy Prophet (SAW) turned to his companions and said: “Teach him some verses of the Quran. ” Then the Holy Prophet asked about his financial state. The man said: “By God, I am the poorest one among the Bani Salim tribe. ”
Turning to his companions, the Holy Prophet said: “Who shall give him a camel that I will ensure paradise for him? ” Sa’d ibn Ebadah gave him a red camel. Then the Holy Prophet (a. s. ) described the camel he would have in paradise.
Turning again to his companions, the Holy Prophet said: “Who shall give him a crown that I will ensure the crown of piety for him? ” Imam Ali (AS) put his own turban on the head of the man and asked the Holy Prophet about the crown in paradise. The Holy Prophet elaborated it.
For the third time, turning to his companions, the Holy Prophet said: “Who shall give him food that I will ensure his provision for the hereafter? ” Salman asked: “What is the provision of the hereafter? ” The Holy Prophet said: “I ensure that, at dying, the tongue shall utter: ‘there is no god but Allah and Mohammad is the Messenger of Allah’. If this does not happen, neither you shall meet me, nor shall I meet you. ’
In order to give the man food, Salman went to the house of one of the Prophet’s wives, but nothing was gained. He passed by the house of Fatima (the Prophet’s daughter) , saying to himself: “All good is here. ” He knocked the door. Lady Fatima (a. s. ) was behind the door. Salman told her the story of the man. Lady Fatima (a. s. ) said: “We have not had food for three days. My sons, Hassan and Hossain, are hungry too, but I will not reject benevolence. Take my dress to Simon (Sham’oon) the Jew, and leave it with him as pledge for some barley and some dates. ”
Salman took the dress to the Jew and told him the story. Looking at the dress, Simon said: “This is the same asceticism and piety that the prophet Musa (AS) has taught us in the Torah. ” He professed Islam and offered barley and dates to Salman who took them to Lady Fatima. She made flour, kneaded it, baked bread, and gave it to Salman.
Salman said to her: “Take a loaf of bread for Hasan and Hosain. ” Lady Fatima (a. s. ) said: “I will never take back what I have given in the way of God. ”
Salman brought the bread and dates to the Holy Prophet who asked: “Where from have you got these loaves of bread and dates? ” Salman said: “From Fatima’s house. ”
The Holy Prophet, who had not eaten for three days, went to his daughter’s house and knocked the door. He found Fatima weak and pale. He asked her: “What is the matter? Fatima said: “Dear father! We have not eaten for three days. Hasan and Hosain are hungry and asleep. ” The Holy Prophet (a. s. ) awakened them. He seated them on his thighs and asked Fatima (a. s. ) to sit before him. At this time, Ali (a. s. ) entered the house and hugged the Holy Prophet (a. s. ) , who looked towards the sky, saying: “O Allah, my Lord and my Master! These are my household; remove uncleanness from them and purify them a thorough purification. ”
Then, Fatima went to the altar of her prayer, performed a two-rak’a prayer and, raising her hands towards heaven, she said: “O Allah, my Master! This is Mohammad, Your Messenger, and these are Hasan and Hosain, the grandsons of Your Messenger. O Allah! Send down heavenly food for us in the same way that You sent down heavenly food for the Children of Israel who ate from it and disbelieved in it! O Allah, send it to us. Surely, we will believe it. ”
She had hardly finished her supplication when a big bowl of food was sent down from heaven whose smell was better than musk. Fatima put her hand round the bowl and brought it to the Holy Prophet.
Seeing that, Ameerul Mo’minin asked: “Fatima! Where has it come from? ” The Messenger of Allah said: “O Abul Hasan! Eat from it and do not ask any question. ” Then, he said: “Praise be to Allah Who does not desire food for anyone but one who is like the daughter of Imran: “Whenever Zakariya entered the sanctuary to (see) her, he found with her food. He said: O Maryam! Whence comes this to you? She said: It is from Allah. Surely Allah gives to whom He pleases without measure. ”[685]
The Holy Prophet, Ali, Hasan and Hossain ate from that food. After some time, the Holy Prophet (a. s. ) came out of Fatima’s house. He went to the man from the Bani Salim tribe. He gave him some provision and a camel and saw him off. When the man went to his tribe, he cried out: “Say there is no god but Allah and Mohammad is the Messenger of Allah. ” The elderly men of his tribe drew their swords, saying: “Have you converted to the religion of Mohammad who is a sorcerer and liar? ” The man said: “Mohammad is neither a sorcerer nor a liar, O people of Bani Salim! The God of Mohammad is the best God, and Mohammad is the best messenger. ” When the man expressed his spiritual state, four thousand people embraced Islam on the same day. ”[686]
Such behavior of pardoning and forgiving has been related about the Holy Prophet (SAW) on many occasions.
To find a cure for such a vice, it would be better to have a look at the states of the Imams of guidance and the rightful successors of the Messenger of Allah. Take the states of Ameerul Mo’minin into consideration. You can see how he treated his own killer, the cursed Ibn Moljam, who was most wicked.
Take into consideration the pardon, forbearance and endurance of his (Imam Ali) sons. You can see how Imam Hasan (AS) treated a rude man from Sham. Have a look at the behavior of Imam Baqir (AS) towards the man from Sham, and of Imam Musa ibn Ja’far (AS) towards al-Amri and their reactions to the rude people. It is the best model to follow in repelling anger.
The states of Imam Sajjad (AS) are the best ways to fight against anger. A relative insulted Imam Sajjad (a. s. ) and went away. Turning to his companions, Imam Sajjad (a. s. ) said: “Did you hear what he said? Let us go and visit him and see his reaction. ” The companions said: “You should reply to him! ”
On the way, Imam Sajjad (AS) kept on reciting the verse “…and those who restrain their anger and pardon men... ”[687] The companions found out that the Imam (AS) was not going to show any reaction. When they reached the house of that man, they called him. The man, who had the impression that the Imam (AS) had come to retaliate, prepared himself for such a reaction. But the Imam (AS) went forward, saying: O brother! If those bad things you said about me are true (in me) , may God forgive me, and if they are not in me, may God forgive you. ”
The man, who had become ashamed, came forward, kissed the Imam‘s forehead, and said: “I am worthier of those accusations, and they are not in you. ”[688]
No one should say that these acts are only the features of the infallible Imams who were tolerant and that we cannot act like them. We should know that those, who were educated by the same Imams, have the same features too. An example is Malik al-Ashtar. One day, Malik was passing through the market of Kufa. A man from the market threw a hazelnut at him, thinking that Malik, who was wearing shabby clothes, was an ordinary man. Malik was one of the leaders appointed by Ameerul Mo’minin. He was the one about whom Imam Ali (AS) said: “Can any woman give birth to one like Malik? ”
Describing Malik, Ibn Abil Hadeed writes: “Malik was courageous, noble, forbearing, a very eloquent poet, and a great man of the Shia who had an honorable position in supporting Imam Ali (AS). ”
Then he says: “How great mother she is who has reared such a man as al-Ashtar. If one takes an oath that God Almighty has not created anyone more courageous than he is except his master Ali ibn Abi Talib, I would not fear for him any sin (blame). ”
Malik paid no attention to the man, and walked away. A man, who was nearby and had watched the scene, said to that man: ‘Woe to you! Do you know against whom you threw that hazelnut? ’ He said: ‘No! ’ The man said: ‘He is Malik al-Ashtar’.
As soon as the man realized what he had done, he started shivering of fear. He went after Malik to apologize.
At this moment, Malik was busy offering prayer in the mosque. When he finished his prayer, the man went to him, greeted and bowed down to him. Malik said: “What are you doing? ” The man said: “I want to make up for my boldness. I apologize to you. I did not know you. ” Malik said: “It is not important. By God, I did not come to the mosque save to pray God to forgive you. ”[689]
1- One of the other features of the pious as mentioned in the Holy Quran is pardoning. Describing paradise, God says that such a paradise is for the pious. These people have been described as: “Those who spend benevolently in ease as well as in straitness, and those, who restrain their anger and pardon people. ”[690]
Pardoning is a feature that a few people have, for it is very difficult for people to forgive other people’s doings. There are a few people who do not decide to revenge even against an abuse or hot temper or against an act of oppression and tyranny. Pardoning is the feature of the pious. In this relation, God says: “…and it is nearer to righteousness that you should relinquish. ”[691]
There are many verses in this relation and one of them is: “Take to forgiveness and enjoin good and turn aside from the ignorant. ”[692]
part 5
In Majma’, it has been related that when this verse was revealed to the Holy Prophet, he asked Gabriel about the meaning of it. Gabriel said: “I do not know. I should ask God about it. ” Coming back, Gabriel said: “O Mohammad! God has ordered you to forgive one who has done you wrong, forgive one who has deprived you, and to maintain relationship with one who has cut off his relation with you. ” [693]
In Jawami’, Imam Sadiq (AS) has been reported as saying: “God has ordered His Messenger of moral virtues. There is no verse in the Holy Quran except that moral virtues are introduced in it as the best. ”[694]
In another verse, God says: “And let them pardon and show indulgence. Do you not love that Allah may forgive you? ”[695]
The Messenger of Allah (SAW) has been reported by Imam Sadiq (AS) as saying: “Try your best to forgive and pardon (others)! Surely, forgiveness does increase man’s honor. Therefore, forgive one another so that God may honor you. ”[696]
In a commentary on this tradition, Allamah Majlisi says: “One of the temptations of Satan is that if one does not take revenge, he shall be humiliated, whereas it is not so. To give up revenge and follow forgiveness will lead to sublimity, especially when one is in a position of power. Seeking revenge will only cause further dispute and loss of life and property which subsequently entail humiliation and regret.
Imam Ali (AS) has been reported as saying: “When you overcome an enemy, choose pardon and thank God for the power you have over him (the enemy). ”[697]
The Messenger of Allah (a. s. ) has been reported by Imam Baqir (AS) as saying: “When the Day of Judgment comes, a herald will call: ‘Let those in front and back of the crowd hear it. Where are the people of superiority? ’ Some people shall raise their heads, and the angels shall welcome them. Then they shall be asked: ‘What was your superiority for which you have been distinguished? ’ They shall say: ‘We were offended in the worldly life, but we tolerated it. We were disrespected, but we often forgave. ’ Then the herald on behalf of God Almighty shall call out: ‘My servants said the truth! Open the way for them to enter paradise without being reckoned. ’”[698]
Imam Ali (AS) has been reported as saying: “Forgiveness is the crown of virtues. ”[699]
“Forgiveness is the alms of power. ”[700]
“Forgiveness is the best of benevolence. ”[701]
“Forgiveness is a virtue and excellence. ” [702]
“Forgiveness is the best of benediction. ”[703]
“Forgiveness is the ornament of power. ”[704]
Imam Ali (AS) has said: “There are two things which cannot be weighed; forgiveness and justice. ”[705]
Abdul Razzaaq has reported: “Imam Sajjad (AS) had a slave girl who used to pour water on his hands when he washed his hands and face. One day, the pitcher fell off her hand on the face of the Imam (AS) , injuring his face. The Imam (AS) raised his head and had a look at the slave girl who said: God Almighty states: “Those who restrain (their) anger. ”[706] The Imam (AS) said: ‘I have restrained my anger. ’ The slave girl said, “And pardon people. ”[707] The Imam (AS) said: ‘May God pardon you. ’ The slave girl said: “And Allah loves the doers of good. ”[708] The Imam (AS) said: ‘Go! You are free! ’[709]
In relation to forgiveness, we should truly follow the examples of our Imams.
The forgiveness of the prophets like Joseph, Noah, Jesus, Moses, and especially the Holy prophet of Islam (peace be on them all) is outstanding.
When the Holy Prophet (SAW) conquered Mecca, he gave the standard to Sa’d ibn Ibadah. Sa’d cried out: “Today is the day of captivity and killing of the people of Mecca. God has humiliated the people of Quraish. ” Abu Sofyan came to the Holy Prophet, saying: “Have you ordered the killing of your tribe? Sa’d says such a thing. For the sake of Allah, give it up! You are the best of people and the most merciful one. ” The Holy Prophet rose up before people and said: “Today is the day of mercy. God has honored the Quraish. ”
He then dismissed Sa’d ibn Ibadah from his position, handed the standard to Ali and said: “Take this and say loudly, today is the day of mercy. ”
Ali (a. s. ) took the standard and curried out what his cousin had said. After breaking some of the idols, the Holy Prophet told Ali to bring down some idols which were on the top of the Ka’ba. Ali (a. s. ) put his feet on the shoulders of the Holy Prophet, threw down the idols and broke them. The images and icons of prophets and angels, which the atheists had painted, were removed from the Ka’ba walls and monotheistic mottos like, “there is no God but Allah, He is one, He has kept His promise, given victory to His servants, and defeated all the parties alone” were chanted. Turning to the Meccans, The Holy Prophet (SAW) said: “What do you have in mind and what do you say? ”
They said: “We speak good and we think good. You are an honorable brother and honorable nephew who have gained power over us. ” These words impressed the tenderhearted prophet that his eyes were filled with tears. The people of Mecca started weeping too. The Holy Prophet (SAW) then said: “I say the same thing that my brother Joseph said. “ (There shall be) no reproof against you this day; Allah may forgive you, and He is the most Merciful of the merciful. ””[710]
You were bad kinsmen for your prophet. You denied and expelled him from among you. You harmed me with all kinds of harms and were not satisfied with that, until you came to Medina and fought me. I forgive you. Go wherever you wish. You are free (tulaqa’). ”[711]
The poems of ibn Seifi refers to the same thing. A reliable Sunni Muslims called Sheikh Nasrollah ibn Majlisi reports: “One night I saw Ameerul Mo’minin in my dream. I said to him: ‘O Ali, you conquer Mecca and declare that whoever enters Abu Sofyan’s house is safe, but on the Day of Ashura, what the sons of Abu Sofyan did to your son and what great oppression against hi they did! ’
The Imam said: ‘Have you heard Ibn Seifi’s poem about this? ’
I said: ‘No! ’
The Imam (AS) said: ‘Go to him and take the poem! ’
After waking up, I went to him and told him about my dream. Hearing my dream, he was greatly amazed and he began weeping. He swore that no one had ever heard even one word from that poem. Then, he started reciting the poem: [712]
“We were I power, and pardoning was our nature,
But when you were in power, a stream of bloods flowed.
You allowed the killing of captives,
but how often we pardoned and forgave captives.
It is enough this difference between us (and you) ,
And every vessel exudes of what it has in it. ”
Pardon and forgiveness of the Imams of guidance (AS) is the best lesson of civility.
Imam Sadiq (AS) has been reported as saying: “When the month of Ramadan came, Ali ibn al-Hossein (AS) did not punish his slave girls and slave boys. He would take a note of their disobediences until the last night of that month when he gathered and made them confess their misbehaviors. Then, he would stand in the middle of them and say loudly: ‘Repeat what I say! ’ Then, he would say: ‘O Ali ibn al-Hossein! Surely, your Lord has reckoned on you what you have reckoned on us. With Him is a Book which will speak truthfully against you of what you committed and you have done. He has not neglected any small or great doing. Therefore, forgive us as you expect God to forgive you…as the Holy Quran says: “And they should pardon and show indulgence. Do you not love that Allah may forgive you? ”
Shedding tears, Ali ibn al-Hossain then would say: ‘O Lord! You have ordered us to forgive one who has done injustice to us. Forgive us then as You have ordered so. O Lord, You are more deserving of forgiveness than we are. You Who have said: ‘Do not drive a beggar away from the door, we are now at the threshold of Your door, hoping for forgiveness! We ask You to forgive us.
O Lord! Do us a favor! Do not make me desperate! Make me among those who have enjoyed Your blessings. ’
Turning to the slaves, the Imam (AS) said: ‘I have forgiven you! Have you forgiven me too? ’ They said: ‘We have forgiven you! ’ Then the Imam (AS) asked the slaves to say: ‘O Allah! Forgive Ali ibn al–Hossain as he has forgiven us, and set him free from Fire as he has set us free from slavery. ’ They repeated the same and then the Imam (AS) said: Amen, O Lord of the worlds! ’
Then the Imam (AS) said: ‘Go, for I have forgiven and set you free, hoping that God may forgive and set me free from Fire. ’”[713]
Such states are much seen in the infallible Imams’ lives. We ask God to make us the true followers of them to enjoy such states.
2- Another feature, with which God has described the pious, is the “fear of Allah”, openly and hiddenly, though God has spoken much of the hiddenly fear in the Holy Quran. Perhaps, this is because even the impious apparently fear God, but what is important about Taqwa is to fear God in secret.
The Lord of the universe says: “And We verily gave Moses and Aaron the Criterion (of right and wrong) and a light and a Reminder for those who keep from evil, those who fear their Lord in secret and they are fearful of the Hour. ”[714]
Yes! The fear of God which is the fear of disobeying His orders and the fear of His greatness and might is the feature of every pious man. Hence, both the Quranic verses and the traditions have repeatedly mentioned it: “And he who obeys Allah and His Apostle, and fears Allah, and is careful of his duty to Him, these indeed are the victorious. ”[715]
In another verse, we read: “Allah has revealed a most excellent discourse; a book conformable to itself, and containing repeated admonitions. The skins of those who fear their Lord shrink for fear thereat... ”[716]
The messenger of Allah (SAW) has been reported as saying: “When the skin of man shudders from the fear of God, his sins shall fall down (be omitted) as the leaves of a tree fall down. ”[717]
God says: “And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires, then surely the garden shall be the abode. ”[718]
The reason why the learned fear Allah mostly is because of their knowledge of God and His attributes. It is due to the same reason that the Messenger of Allah has been reported as saying: “I am the most fearful of Allah and the most careful of my duty to Him. ”[719]
Imam Sadiq (AS) has been reported as saying: “whoever acknowledges God will fear Him, and whoever fears Him will keep away from the worldly desires. ”[720]
part 6
In a commentary on this tradition, Allamah Majlisi writes: “Whoever acknowledges the glory of God and His control over everything will fear Him, and whoever acknowledges his need of God and realizes that his survival and perfection depends on Him will be fearful of receiving all these blessings, and whoever is fearful will turn away from the world and desires.
Men of hearts (thoughtful people) believe that this world is the farm of the hereafter; the heart is the soil, faith is the seed, and devotion is the plowing of the earth. A heart absorbed by the worldly pleasures is a wasteland in which nothing grows. The Day of Judgment is the harvest time. Therefore, one does not know whether his heart is a farmland or a wasteland. His fear and hope are because of that he does not know whether he can or not reap, on the Day of Judgment, what he has sown.
There are many Quranic verses in this relation, but here we will mention some traditions.
The Messenger of Allah (SAW) has been reported as saying: “There are four pillars to Taqwa, one of which is the fear of Allah. ”[721]
Imam Sadiq (AS) was asked: “What was there in the last will of Luqman? ” The Imam (AS) said: “There was something amazing in it. He said to his son: ‘Fear God Almighty so much that if you bring to Him all the good of men and Jinn, He will punish you, and be hopeful of Him so much that if you bring all the sins of men and Jinn to Him, He will have mercy on you. ”
Then, the Imam (AS) reported his father as saying: “There is no believer except that there are two lights in his heart; the light of fear and the light of hope. They should be in a way that no one is more than the other is. ”[722]
Ishaq ibn Ammar narrated: “Imam Sadiq (AS) said to me: ‘O Ishaq! Fear God as if you see Him. If you think that He does not see you, you have become an unbeliever. If you know that He sees you and then you commit sins, you make Him the humblest of the observers over you. ”[723]
Hamzah ibn Hamran narrated: “I heard Imam Sadiq (AS) say: ‘One of the sermons of the Holy Prophet (SAW) which has been preserved up to now is as follows: ‘O people! There are signs for you (every deed you do you shall its sign and effects) , so be careful of your signs and effects (be careful to do deeds whose signs and effects shall be good) and there is a destination for you (paradise or hell) which you will finally reach. Be aware! A believer’s deed is between two features; the time which has passed and he does not know what God will do with it and the time which has remained and he does not know what God will judge on it. Therefore, a servant of God should take from himself for himself and from his worldly life for his next world. He should take something from his youth for the old age and from his life for his death. (I swear) by Him in Whose Hand the life of Muhammad is, there is no excuse after this world, and thereafter, there is no home but paradise and fire. ’”[724]
Some of the scholars like Allamah Majlisi in a commentary on this tradition have said: “Ma’alim (signs) are the Quranic verses which denote the leadership of the Imams and the necessity to obey them, or what is known of the injunctions of the Book and the Sunnah which include convincing and reasonable proofs. ”
Majlisi adds: “They may include what is valid of divine signs in the horizons and in man’s self or they are the Imams, for they are the standards of lawful and unlawful things. ”
Allamah Majlisi says: “‘Nihayah’ or ultimate is the Imam (AS) , for there is no more than one Imam (AS) in every age. It can also mean a person who is near to God according to his capability. ”
The late Faiz says: “‘Ma’lam’ is the signpost put on roads to show the name of roads and directions like those showing the direction to the Holy Mosque in Mecca. ”
Faiz further says: “Perhaps, it means ‘the signposts of religion and religious law’ which lead man to his resting-place in paradise and the abode of (eternal) settlement. ”
There are many traditions about this matter. In this relation, Abu Hamza ath-Thumali has reported Imam Sajjad (AS) as saying: “A man, with his family embarked on a ship, but the ship was wrecked. They were all drowned except the wife of the man. The woman resorted to a plank and saved her life. She took refuge to an island where she met a highwayman who had committed all kinds of sin. Seeing the woman, the man said: ‘Are you a human being or a fairy? ’ The woman said: ‘I am a human being! ’ The man attempted to molest her. The woman shivered with fear. The man said: ‘Why are you so afraid? ’ The woman said: ‘Go away from here. I am afraid of this (pointing to heaven). ’ The man asked: ‘Have you ever done an indecent act? ’ The woman said: ‘You are so decent, yet you fear God so much. I am worthier of fearing God than you are. ’
The man rose up, left her, and went way. On his way, he saw a monk who traveled with him. The hot sun was overhead. Turning to the man, the monk said: ‘Call on God to send a cloud to cast its shade on us. ’ The man said: ‘I do not have any good deed with my Lord, so I do not dare to ask Him for anything. ’ The monk said: ‘I will pray then and you say amen! ’ The man said: ‘Very well! ’
The monk prayed and the man said amen. Soon, a cloud appeared and cast its shade on them. They were both walking under the shade of the cloud until they reached an intersection. The monk took one way and the man took another way. The monk saw that the cloud was moving with that man. The monk said: ‘You are better than I am. Your prayer has been answered and not mine. Tell me what the matter is. ’ The man told him his story with that woman. The monk said: ‘Your past sins have been forgiven because of your fear, so watch for your future! ”[725]
Imam Sajjad (AS) has said: “Among the Children of Israel, there was a man who used to exhume graves (after burying the dead in them). One of his neighbors, who became ill and was about to die, sent for the exhumer, saying to him: ‘What kind of neighbor was I to you? ’ The exhumer said: ‘You are the best neighbor. ’ The neighbor said: ‘I want to ask you something. ’ The exhumer said: ‘What do you want me to do? ’
The neighbor presented two shrouds to him, saying: ‘Take the best one of these two, but promise not to exhume my grave when I am buried. ’
The exhumer refused to take one of the shrouds, but the neighbor insisted so much that he accepted to take one.
When the neighbor died and was buried, the exhumer said to himself: ‘Well, he is dead and buried. How does he know whether I have taken his shroud or have observed my promise? ’
Therefore, he went to the grave to exhumed it. He was busy exhuming when he heard a loud cry: ‘Do not do it! ’ The exhumer left the grave and regretted his act. From that time on, he gave up his bad deed. Addressing his sons, he said: ‘What kind of father was I to you? ’ They said: ‘You were a good father. ’ He said: ‘I want you to do something for me. ’ They said: ‘We will do whatever you say. ’ The man said: ‘Burn my body whenever I die, and when my body turns into ashes, blow half of my ashes in the desert and the other half in the sea. ’
When the man died, his sons did according to his last will. When they blew the ashes, God Almighty said to the desert: ‘Gather what is there in you’, and said to the sea: ‘Gather what is there in you. ’ When the man stood before Almighty Allah, Allah asked him, ‘ What made you to make such a will to your children to do? He said: ‘O Lord! By Your honor, it was because of the fear of you! ’ God Almighty said: ‘I will please your opponents, relieve your from, and forgive you. ’”[726]
Leith ibn Abi Salim narrated: “I heard a man from the Ansar say: ‘One day, the Messenger of Allah (SAW) was sitting under the shade of a tree in a hot summer day when he saw a man taking off his shirt, putting his bare body, back, belly, and forehead on the hot earth, saying: ‘O my self! Taste it! What is with God Almighty is greater than what you have done to yourself! ’
The Messenger of Allah (SAW) , who was watching that scene, called the man and said to him: ‘O servant of Allah! I saw something from you that I had never seen from others. What made you do that? ’ The man said: ‘The fear of Allah made me do so. I said to my self: Taste it! What is with God is greater than what you have done to yourself. ’
The Holy prophet (SAW) said: ‘Actually, you feared God as you should have feared Him. Your Lord takes pride in you before the angels. ’
Turning to his companions, the Holy Prophet (a. s. ) said: ‘O you who are present! Bring your friend here so that he will pray for you. ’
They brought the man who prayed for them, saying: ‘O Lord! Set our affair in guidance. Make piety be our provision and paradise our resting place. ’”[727]
We would better follow such models and look into the states of the prophets like Yahya ibn Zakariyya and the infallible Imams, peace be on them al, and see their fear of God. We should see how Ameerul Mo’minin looked pale whenever he intended to perform ablution, or how Imam Hasan (AS) began shivering because of the fear of God whenever he intended to perform prayer. Aa’ishah narrated: “Whenever the prayer time came, the Messenger of Allah looked as if he did not know us and we did not know him. ”[728]
Habbah al-Urani narrated: “One night, Nawf al-Bikali and I were sleeping in front of the house. When some hours of night passed, we saw Ameerul Mo’minin, putting his hand on the wall like a fascinated lover, reciting this verse: “Most surely in the creation of the heavens and the earth and the alternation of the night and the day there are signs for men who understand. Those who remember Allah standing and sitting and lying on their sides and reflect on the creation of the heavens and the earth: our Lord! Thou hast not created this in vain! Glory be to Thee; save us then from the chastisement of the fire. ”[729]
After reciting this verse, Imam Ali (AS) asked: ‘O Habbah! Are you asleep or awake? ’ I said: ‘I am awake! When you are in such a state, what else should we do? ’
I saw the Imam (AS) while tears dropping from his eyes. He then said: ‘O Habbah! There is a station for God and there is a station for us. Nothing of our deeds is hidden from Him. O Habbah! Surely, God is nearer to us than our vein is. O Habbah! Nothing can hide us from the eyes of God. ’ Turning to Nawf, Imam Ali (AS) said: ‘O Nawf, are you asleep? ’ He said: ‘No, O Ameerul Mo’minin! How can I go to sleep when your state tonight made me weep? ’ The Imam (AS) said: ‘O Nawf! If you keep on weeping for fear of God Almighty tonight, your eyes shall be radiant tomorrow (on the Day of Resurrection) before God Almighty! ’”[730]
[52] Kinds Of Fear
The scholars of ethics have classified “fear” into different categories as follows:
1- Fear of something that is certain to happen that it has been predestined by God; in traditions, it is called “fate” or “destiny” like dying, becoming orphan, or remaining a widow. Imam Ali (AS) has been reported as saying to an old man, who was present in the Siffeen Battle,: “You do not go up a mountain or go down a valley unless it is decreed by God. ”[731]
Victory or defeat, honor and disgrace, health and disease are decreed by God. Therefore, the fear of them is useless. Such fear is balanced by religion and reason.
2- Fear of something which is likely to happen, that it may or may not happen like the fear of a possible loss by the enemy, the fear of not having money, the fear of poverty, or the fear of future; like the first one, this kind of fear is also balanced by religion and reason.
3- Fear of something which is at one’s own hand like the fear of divorce, the fear of certain diseases, or entanglements; this kind of fear is undue, for it is in man’s own hand. Hence, one should be careful about what he does instead of having fear.
4- Fear of something which is natural like the fear from a dead person, the fear of darkness when one is alone, or the fear of the Jinn; this fear arises from cowardice and feeblemindedness. This kind of fear is blamed. Man should overcome this fear.
5- Fear of God’s punishment because of sins, crimes and evil deeds; this kind of fear is not only unblameable, but it is praiseworthy. There are many verses and traditions about this kind of fear. Hence, man should do his best to attain such a station of fear. In a supplication, we read: “O Allah! From You and by You, I beseech for setting my need, and to confer upon me with the grace of making me cast my sight down (against what is unlawful for me to look at) and making me act chastely and making me stop committing any deed that you have deemed unlawful, so that nothing shall be more preferred in my sight than the obedience to You and the fear of You, and doing all that which You love, and avoiding all that which You have detested and warned against. ”[732]
If one has such a fear, he will be grateful to God and will live a happy life. It is this kind of hope that, in the words of Ameerul Mo’minin, the master of the monotheists Imam Ali (AS) , is “safety”. It is the garment of devotees, the feature of the pious, the habit of the fortunate ones, as means of faith, attainment of security, imprisonment of the self against sins and a deterrent of the self from disobediences. ”[733]
This is the same fear that, in the words of Imam Ali (AS) , is the ultimate goal of the acknowledgement of God and knowledge. [734]