The ahl ul-bayt ; ethical role-models chapter1

The ahl ul-bayt ; ethical role-models

INTRODUCTION 

In the Name of Allah, the Compassionate, the Merciful 

Peace and blessings be upon Mohammed and his pure immaculate family 

Ethics is the discipline concerned with what is morally good and bad, right and wrong. It occupies a remarkable position among the other disciplines because of its significant subject and high principle. The noble traits are the only means that achieves the high senses of humanity and perfection. The bad manners, on the other hand, deform man and line him up with beasts. 

Not only do moralities have influence on individuals, but also they creep into nations to reflect their modes of life and levels of development or retraction. Many historical events have proved that moral corruption has been the destructive axe that ruined civilizations. 

As a proof of the significance of morality is that Prophet Mohammed (s) [1] considered morality as the aim of his Divine mission: He (a) said: 

�I was appointed for prophethood so that I may accomplish moral perfection. � 

This is the very purpose at which ethics aims through its regulations and standards that discipline the individuals� consciences, rectify their moralities, and guide to the reputable conduct and ideal behavior. 

The courses of ethical researches vary among the past and present scholars. Some go beyond the limits to make the matter dull and inapplicable. Others subjugate it to their personal traditions, surroundings, and habits to divest it of the traits of perfection. This in fact makes such courses different and unfit to be the immortal ethical constitution for humankind. 

Thorough comparative studies, it is clearly noticeable that the best course 

in this regard is the Islamic that is taken from the holy Quran and the moralities of the The Ahl ul-Bayt[2] (a) [3]. This course is characterized by moderation, genuineness of principal, and suitableness to the different ages and ideas. Because of its distinctive features, it is the one and only course that takes people, on both levels of individuals and communities, towards ethical perfection and high moral standards in such an exciting style prepossessing minds and hearts and achieving perfection in shorter time and easier way. Furthermore, it represents the excellence of the divine revelation as well as the wisdom of The The Ahl ul-Bayt (a) who progressed in the light of that revelation and understood its concepts to present it in the form of expressive wisdom, high trait, and nonesuch moral lessons whose illumination and purity focus on souls to clean and light them through virtuous concepts. 

On that account, I loved and inclined to that course and was encouraged to plan this message with all of its researches on its guidance. 

If some people will be guided and others will not, this will definitely not cause any defect to the instructions of the Islamic course. This will be ascribed to the variation of people�s natures and readiness to accept the concepts of guidance. 

It is quite unfortunate to see Muslims, after having been the leaders of nations and pioneers to virtues, lose their positions because of their deviation from the moralities of Islam. Thus, they have been plunging in humble manners of moral corruption. They are 

required, if they intend to regain their dignity and good reputation, to restudy their huge moral heritage. If they do so, they will reacquire people�s trust and admiration and will be �the best of the nations raised up for (the benefit of) men. � 

Such a precious hope cannot be attained without the cooperation of the sincere personalities in the fields of enlightening and enjoining Muslims to adhere to the Islamic moralities as well as publicizing its constructive concepts to present them in an attractive way so as to incite people to study and follow. This hope insisted on me to write down this book and plan it on the focus of the following features: 

- This work does not comprise the entire scope of ethics. It only includes its most important topics that effect people�s lives most. I did my best to avoid scientific terms and mysterious expressions, and presented the matter in a strong clear-cut style. 

- I chose hadiths[4] and narratives that are recorded in the most reliable reference books. 

I paid, as much as possible, attention to the advantages of the noble traits and disadvantages of the bad manners in addition to the reference to their spiritual and material effects on both the individuals and communities. 

It is worth mentioning that moderation is the ethical criterion in evaluating the moral virtues. This moderation should be away from excess and negligence. The acceptable morality is that which lies in the middle between exaggeration and negligence. If such an accepted morality leaves the center to the extreme of exaggeration 

or that of negligence, it will turn into a bad morality. Chastity, for instance, is a virtue lying between the two vices of evil and solidity. Any exaggeration in chastity will lead to indolence, and any negligence will lead to greed. Courage, as another example, is a virtue lying between the two vices of rashness and cowardice. In consequence, the persistence on virtues has become one of the noble aims acting as matters of competition for the self-determined and ambitious people. 

I hope God would accept and reward me for this humble effort, out of His outspread kind and great generosity. I also hope He would lead me, as well as my faithful brethren, to success. God is surely the worthiest of guiding and success. 

Mahdi Sayyid Ali as-Sadr

SECTION ONE: GENERAL ETHICS 

MORAL CONDUCT 

part 1 

Moral conduct is a mood arousing good behavior with others by showing happy mien, nice wording, and kind manners. As he was asked about the limit of moral conduct, Imam as-Sadiq (a) answered: 

�It is to be modest, speak honorably, and meet your brother cheerfully. � 

One of the expectations that every judicious individual exerts efforts for achieving is to have an attractive personality. It is surely a noble aim that cannot be attained by everyone except the virtuous and those who are characterized by knowledgeability, liberality, courage, and the like good traits. 

All virtues, however, cannot be true matters of admiration unless they are connected to moral conduct. On that account, moral conduct is the core and pivot of virtues. The The Ahl ul-Bayt (a) used a variety of instructive methods 

in favor of glorifying the moral conduct so remarkably: 

The Prophet (s) said: �The best of you are the most well-mannered and generous ones who go on intimate terms with people and people go on intimate terms with them, and whose places of residence are frequently trodden on by guests. �[5] 

�He who has a good nature will have the reward of those who observe fasting in days and keep awake praying at nights. �[6] 

�You cannot treat people by means of your wealth; hence, you should treat them by means of your moral conduct. �[7] 

Imam al-Baqir (a) said: �The most perfect believers,[8] in the sight of faith, are the most well-mannered. �[9] 

Imam as-Sadiq (a) said: �After the fulfillment of the obligatory religious duties, the most favorable thing that a servant offers to Allah is to extend the moral conducts over people. �[10] 

�Allah gives a servant for his moral conduct the same reward that He gives to the mujahid. �[11] 

�The moral conduct dissolves sins in the same way as the sun dissolves snow. �[12] 

�Piety and moral conduct construct the countries and prolong the ages. �[13] 

�If you want to be respected, you should be lenient, and if you want to be disrespected, you may be severe. �[14] 

God did not send any messenger to people before He had adorned him with moral conduct, which is, then, the symbol of the prophets� virtues and the title of their personalities. 

The Prophet Mohammed (s) was the ideal example of moral conduct, as well as the other high moral standards. By means of his ideal moralities, he could seize the hearts, and deserved, 

worthily, the praise of God: 

�Most surely, you conform yourself to sublime morality. (68: 4) � 

Imam Ali (a) , describing the moralities of the holy Prophet (s) , said: 

�He was the most generous, the bravest, the most truthful and the most faithful, and in terms of temper, the most lenient and in terms of association, the most honorable. Any one seeing him for the first time is filled with awe, and any one associating with him loves him. I have never seen his like before and after him. �[15] 

As a picture of the Prophet�s moral conduct, it is sufficient to refer to his story with people of Koreish[16] who allied each other against him and showed him various sorts of bitterness that obliged him to flee his hometown. When God gave him victory against them, they were quite sure he would revenge himself upon them. He said nothing to them but, �what do you think I am going to do with you? � �Only the good, for you are a noble brother and the son of a noble brother,� answered they. He said: �I will repeat the same wording of my brother Joseph the prophet: (Today, you are not condemned. ) Go, you are released. � 

Anas narrated: 

I was with the Prophet who was putting a garment of a tough margin when a Bedouin pulled him so violently that the margin of his garment left an effect on his neck. �Mohammed,� said the Bedouin, �load on my two camels with the fortune of God that is in your possession, because it is neither yours nor 

your father�s. � 

The Prophet (s) kept silent for a while before he said, �The fortune is Allah�s, and I am His servant. � He then added, �Do you, Bedouin, not think you will be retaliated for you deed? � 

�No, I do not,� answered the Bedouin. 

�Why? � asked the Prophet. 

The Bedouin said, �Because you do not set evil for an evil. � 

The Prophet laughed and ordered to load on the back of the Bedouin�s camel with barley and wheat. [17] 

Amir ul-Mu'minin[18] (a) narrated: 

The Prophet (s) told the very rich Jew whom he had owed a few dinars[19] that he had nothing to pay him back at that time. The Jew decided not to leave the Prophet before he would pay him. The Prophet therefore sat with him. In the same place, he offered the Dhuhr, Asr, Maghrib, Eshaa, and Fajr prayers. As he noticed that his companions were threatening that Jew, the Prophet (s) looked at them and said, �What are you doing? � �God�s Messenger,� said they, �he is detaining you. � The Prophet answered, �Allah has not sent me to wrong any person, including the followers of other religions. � 

As soon as the day broke, the Jew declared, �I declare there in no god but Allah and that Mohamed is His servant and messenger. I will dedicate half of my fortune to the cause of God. By God I swear, I only did so to notice the conformity of your descriptions to these that are mentioned in the Torah. I have seen your characteristics in the Torah: Mohammed son of Abdullah, the born 

in Mecca, will emigrate to Teeba. He is neither rude nor coarse nor abusive nor adorned with obscenity. I declare there is no god but Allah and you are surely the messenger of God. This is my fortune: I offer it to you so that you will apply to it the rules that God has revealed. �[20]

part 2 

Thus were the sinless Imams with regard to the excellence of moralities: 

Imam Abu Mohammed al-Askari (a) related: 

Amir ul-Mu'minin (a) , once, received the two faithful men who visited him so warmly, honored them, and asked them to sit in the head of his session. They were a father and his son. After they had finished the meal that the Imam served to them, Qanbar �his servant� brought a washtub, a wooden pitcher, and a handkerchief. Amir ul-Mu'minin (a) took the pitcher to pour water on the hands of the guest. The man refused so intensely, but Amir ul-Mu'minin insisted on pouring water on his hand and asked him to behave as if it was Qanbar who would do so to him. The man did. Amir ul-Mu'minin, then, handed the pitcher to his son Mohammed ibn al-Hanafiyya and said, �son, if that son had visited me alone without his father, I myself would have poured water on his hand. Allah does not accept to put fathers and sons on the same level when they are in the same place. Since the father poured on the hands of the father, the son then should pour on the hands of the son. � 

Hence, Mohammed 

poured on the hands of the son. 

On this event, Imam al-Askari (a) commented: 

�He who copies Ali in this deed is the true Shiite. �[21] 

It is related that Imams al-Hasan and al-Hussein once noticed an old man performing the ritual ablution incorrectly. They avoided stating to him directly; hence, they agreed on making him the arbiter who should rule of the most accurate ablution. As they performed the ablution before him, the old man said, �Sirs! You both have performed the very accurate ablution, but it seems that the old man can master nothing. He now declares his repentance out of your blessing and mercy to the members of your grandfather�s community�[22] 

It is also related that, once, a servant of Imam al-Hussein (a) committed a mistake that caused him to be punished. The Imam therefore gave the orders of beating him. 

�Sir,� said the servant, � (Remember God�s saying) those who refrain the anger. � 

The Imam, hence, ordered to release him. 

�Sir,� said the servant, � (Remember God�s saying) and those who forgive people. � 

The Imam, hence, forgave him. 

�Sir,� said the servant, � (Remember God�s saying) and Allah loves those who do good. � 

The Imam said, �Go, you are free for the sake of Allah. I will also double your payment�[23] 

As-Sawli narrated the following: 

A disagreement occurred between al-Hussein and Mohammed ibn al-Hanafiyya who wrote to his brother: �So then, brother! Your and my father is the same. You are not preferred to me and I am not preferred to you in this point. Regarding your mother Fatima the daughter of the Messenger of God, if 

my mother possesses gold that is filling the earth, she will never reach the standing of your mother. If you read this missive, you may visit me so that I will please you. You are surely worthier of virtue than I am. Peace and God�s grace and blessings be upon you. � 

Al-Hussein did, and they were no longer engaged in any disagreement. 

Mohammed ibn Ja�far and others narrated the following: 

A kinsman of Ali ibn al-Hussein (a) stood in front of him and insulted. The Imam, however, did not reply. When the man went away, the Imam said to his companions: �You have heard what that man had said. I want you to come with me so that you may hear my reply. � 

�We will,� we replied, �we, however, wanted you to answer him. � 

The Imam took his shoes and went reciting (God�s saying): (Those who refrain from anger and those who forgive the people. Allah loves those who do good. ) 

We understood that he would not say anything to that man. 

When the Imam was in front of that man�s house, he shouted (at the servants) , �Tell him that it is Ali ibn al-Hussein. � 

The man rushed out towards us with evil intent. He had no doubt that the purpose of the Imam�s attendance had been to repay him for some of his evil deeds. 

�Brother,� said Ali ibn al-Hussein, �you stood proudly over me and overspoke. If you have said what is really in my character, I then seek Allah�s forgiveness. If you have said what is not in my character, Allah 

may forgive you! � 

The man kissed the Imam between the eyes and confessed: �I said what was not in your character. In fact, I am worthier of seeking God�s forgiveness. �[24] 

Ali ibn al-Hussein (a) narrated: Amir ul-Mu'minin (a) went for facing the three individuals who had sworn by Lat and Uzza[25] and took upon themselves the pledge of killing the Prophet (s) � He could kill one and capture the others. When he carried out the Prophet�s order of advancing one of them before him, the Prophet (s) asked him to declare that there is no god but Allah and that he is His messenger. The man answered: �To move the unshakable Mount Abu Qubays is easier for me than uttering this statement. � Hence, the Prophet (s) asked Amir ul-Mu'minin (a) to behead him. The same thing was said to the other man whose answer was, �attach me to the previous. � The Prophet (s) , also, asked Amir ul-Mu'minin (a) to attach him to the previous. In this very time, the Archangel Gabriel descended and said to the Prophet (s): �Mohammed, your Lord sends His salaams to you and asks you not to kill this one, because he was well-mannered and openhanded with his people. � The Prophet (s) shouted at Amir ul-Mu'minin: �Ali, stop it. The messenger of my Lord has just told me that this man was well-mannered and openhanded with his people. � As he heard the Prophet�s statement, the man who was under the edge of the sword wondered: �Was it the messenger of your Lord who 

told you of this? � The Prophet (s) said: �Yes, it was. � 

The man said: �By God I swear, I have never possessed a single dirham[26] while a brother of mine does not have it. I also have never frowned my face in warfare. I now declare that there is no god but Allah and you are surely the messenger of God. � The Prophet (s) commented: �This is a man whose moral conduct and openhandedness have drawn him to the gardens of bliss. �[27] 

ILL-TEMPER 

Ill-temper is a mental aberrance that causes depression and truculence. It is the opposite of moral conduct. Often the repercussions of ill-temper intensify to the degree that it results in a variety of tragedies and physical and mental crises. The meanness of ill-temper appears clearly through God�s words addressed to the Prophet (s): 

�And had you been rough, hard-hearted, they would certainly have dispersed from around you. � 

Let us now refer to some texts in this regard: 

The Prophet (s) said: �Hold fast on moral conduct, for it will unquestionably be in Paradise. Beware of ill-temper, for it will unquestionably be in Hell. � 

�Allah does not allow the ill-tempered to repent� Whenever the ill-tempered repents from a sin, he engages himself in another greater one. � 

Imam as-Sadiq (a) said: �If you want to be respected, you should be lenient, and if you want to be disrespected, you may be severe. � 

�Ill-temper ruins good works, in the same way as vinegar ruins honey. � 

�The mentality of the ill-mannered individuals is always bad. � 

Morals between Rectitude and Deviation 

In the same way as bodies are 

subject to illnesses that cause certain symptoms, such as paleness and weakness, morals are subject to definite illnesses that cause certain symptoms in a form of moral frailty and mental collapse that vary according to the dimensions of the symptoms. The ailed bodies are treated so as to regain activity. The ill morals, too, are treated so as to recover and resume moderation. 

Had it been impossible to treat the morals, all the efforts of prophets would have been meaningless, and, furthermore, man would have been just like animals or even worse. Animals, in fact, could be tamed. The unruly horse, for instance, could be made docile through taming, and wild beasts could be domesticated by means of taming, too. How is it then impossible for man, who is the noblest creature, to be disciplined? It happens that the moralities of an individual are ailed, and change him into a frowning, quarrelsome person. This occurs because of: 

(1) either feebleness that is resulted from a physical ailment or symptoms of senility or the like, and cause the infected person to be weak-nerved, intolerant, and unable to treat people courteously, 

(2) griefs and distresses that astound the intelligent and the well-mannered and take them away from noble traits, 

(3) poverty that causes frowning and rudeness, 

(4) office that may cause loss of good temper and impudence against people, or 

(5) isolation that results in feelings of disappointment and humility. Such feelings are the causes of frown and grimace. 

Treatment of Ill-Temper 

The disadvantages and gross damages of ill-temper should be kept in mind. It 

should be always remembered that ill-temper brings about the wrath of God. 

Self-control should also be practiced, and the motives of ill-temper should be suppressed through taking enough time before saying or doing anything. The Prophet (s) said: 

�The best jihad[28] is self-control. �

TRUTH 

Truth stands for the conformity between word and deed. It plays a great role in the lives of both the individuals and communities. Truth is the beauty of speech and ground of success. From this cause, the Islamic Sharia,[29] in both the Quran and Sunna,[30] glorified and urged telling truth: 

�Those who have brought the truth and those who have acknowledged it are those who have fear of Allah. They will receive whatever they want from their Lord. Thus is the reward of the righteous ones. (39: 33-4) � 

�Allah will say, �This is the Day when the truthful ones will benefit from their truthfulness. (5: 119) � 

�Believers! Have fear of Allah and always be friends with the truthful ones. (9: 119) � 

The Prophet (s) said: �Truth is the adornment of speech. � 

Imam as-Sadiq (a) said: �Do not be deceived by their very much offering of prayers and observance of fasting. In fact, prayers and fasting have become habits that they feel desolate if they omit them. You should test them by their truthfulness and fulfillment of trusts. � 

�The deeds of the truthful are growing. � 

This means that the deeds of the truthful are ongoing and their rewards are, too, growing. Thus, God accepts only the deeds of the pious ones. Truth, then, is one of the most significant characteristics of piety. 

Achievements of Truth 

The publicity 

of mutual understanding between individuals is a social necessity. If they commit themselves to so, they will have the ability to shoulder the burdens of life and enjoy a peaceful coexistence. It goes without saying that tongue is the instrument of mutual understanding and the translator of the various concepts that rove in people�s minds. It therefore plays a serious role in the existence of communities and the harmony of individuals� feelings and ideas. The happiness or distress of any society depends upon verbal truthfulness or falsehood. If tongue is truthful in interpreting the emotions, it will fulfill the mission of communication. If it, on the other hand, is characterized by mistranslation and misexpression, it will be the guide to evil and the means of social destruction. Hence, truth, whose effects and reflections play the greatest role in the individuals� lives, is a social necessity. 

Parties of transactions, for instance, can save themselves and times from the fatigue of bargain if they adhere to truthfulness. If all people observe truthfulness, they will gain its innumerable benefits and advantages. If untruth, on the other hand, becomes a common phenomenon in a society, the moral principals will be flimsy, mutual understanding will be missing, and the society will be the subject of disarrangement. 

Parts of Truth 

Truth of speech: It stands for telling the very reality of a thing without falsification or concealment. 

Truth of deeds: It stands for the conformity of deeds with words, such as the commitment to oath and fulfillment of pledges. 

True determination: It stands for the determination 

to do good. 

True intention: It stands for purifying the intent from blemishes of showiness. 

UNTRUTH 

UNTRUTH 

Untruth denotes the disconformity of speech with reality. It is surely the source of evils. From this cause, the Islamic Sharia has banned untruth, censured the untruthful, and threatened them through numerous texts in the Quran and Sunna: 

�Allah does not guide a transgressing liar. (40: 28) � 

�Woe to every sinful liar! (45: 7) � 

�Those who do not believe in the miracles of Allah invent lies and they are liars. (16: 105) � 

In the Farewell Pilgrimage[31], the Prophet (s) said: �Forging lies against me has been common to a great extent. However, it will increase. He who forges lies against me intentionally should find himself a place in Hell. When you receive any hadith, you should first measure it according to the criteria of the Quran and my Sunna. If it conforms to them, you will then adopt it. If not, you should then throw it away. �[32] 

Amir ul-Mu'minin (a) said: �Persistence on telling untruths brings about poverty. �[33] 

Imam al-Baqir (a) said: �Allah has made locks for the evil and made drinking wine the master key of all these evils. Untruth, in fact, is eviler than drinking wines. �[34] 

�Telling untruths is the destruction of faith. �[35] 

�Ali ibn al-Hussein (a) used to say to his sons: Avoid telling untruths, whether they were significant or venial, or in serious or humorous situations, for a man who tells a trivial lie will surely dare to tell a big one. Know that the Prophet (s) said: A servant persists on telling only the truth until Allah 

records him as truthful. The teller of lies, on the other side, keeps on telling untruths until he is recorded with Allah as liar. �[36] 

Jesus (a) said: �He who tells very much untruth will lose brightness. �[37] 

Disadvantages of Untruth 

Untruth brings about ill reputation and indignity. The liar will never be believed even if he tells truths. His testimonies, too, are not admitted, and his promises are not trusted. One of the manners of the liars is that they forget their previous untruths and invent new ones totally contrary to the previous. A liar often invents a number of contrasted untruths as a support of a previous one. 

Untruth causes mutual mistrust and creates feelings of apprehension. 

Untruth produces waste of time and efforts that are exerted for distinguishing between reality and falsity. 

Untruth has many disadvantageous spiritual effects. 

Reasons of Untruth 

Habit: An individual may have the habit of telling untruths because of ignorance, influence of the surroundings, or feebleness of the religious restraint. A wise man said: �It is so difficult to wean him who found sweet the suckling of untruth. � 

Greed: It is surely one of the strongest incentives of untruth. 

Enmity and envy: These two things have very often induced to invent false accusations and fabricate libels against enemies. The righteous individuals who promote themselves against plunging in the wrong have frequently had to suffer the tragedies of false accusations. 

Sorts of Untruth 

First: False Swearing 

False swearing is the most dangerous sort of untruth, because it is a double crime�it is flagrant daring against the Almighty Lord and a shocking crime that eradicates the rights. 

The Prophet (s) said: �Beware of false swearing, for it changes countries into deserted wastelands. �[38] 

Imam as-Sadiq (a) said: �False swearing brings poverty to the descendants. �[39] 

Second: Perjury 

Like the previous, perjury is a serious crime resulting in denial of the rights and commonness of disorder in the society. 

The Prophet (a) said: �Before the perjurer finishes his false testimony in front of the judge, his place is Hell is prepared. The same thing is said about him who conceals a testimony. �[40] 

The holy Quran, also, warned against false wording: 

�Stay away from wickedness, idols, and false words. (22: 30) � 

Damages of False Swearing and Perjury 

The false swearer and the perjurer do badly to themselves by exposing them to the wrath of God. 

The false swearer and the perjurer do badly to those who encourage them to swear falsely, because such persons support 

in the fields of wronging people�s rights and insulting their dignities. 

The false swearer and the perjurer do badly to those against whom they swear falsely because they deprive them of their rights. 

The false swearer and the perjurer do badly to the community as a whole, because they spread disorder and destroy the religious and moral values. 

The false swearer and the perjurer do badly to the Islamic Sharia, because they challenge its sacred constitution. 

Third: Breach of Promise 

Fulfillment of promises is one of the noble traits with which the intelligent people adorn themselves: 

�Mention in the Book (the Quran) the story of Ishmael; he was true to his promise, a Messengers and a Prophet. (19: 54) � 

As he promised a man, Ishmael the prophet confined himself in one place for a whole year waiting for him so as to keep his promise. 

It is unfortunate that breach of promise, nowadays, has become a common phenomenon among Muslims who neglected its disadvantages that weaken the mutual confidence, corrupt the social relations, and harm the public interests. 

Imam as-Sadiq (a) said: �The promise of the believer is a ransomless vow. He who reneges breaks his word with Allah and exposes himself to His dislike. This is the meaning of Allah�s saying: Believers, why do you preach what you do not practice? It is most hateful in the sight of Allah if you say something and do not practice it. (61: 2-3) �[41] 

The Prophet (s) once, promised he would wait for a man near a rock. When the heat of the sun became so intense, the Prophet�s 

companions suggested to him to stand in the shadow until that man would come. �No,� said he, �I promised him to wait near this rock. If he does not come, that will be his fault. �[42] 

Fourth: Mocking Untruth 

Some people find nice to invent mocking lies in order to laugh at others. 

Imam as-Sadiq (a) said: �For Any one who forges lies against a believer for the purpose of disgracing him, demeaning his personality, and sticking ill reputation to him, Allah will move him from His guardianship to the Shaitan�s. The Shaitan[43], however, will not welcome him. �[44] 

Treatment of Untruth 

The previously mentioned disadvantages of untruth, in addition to the material and ethical inconveniences, should be taken in consideration. 

The merits and virtues of truth should be kept in mind. 

Mental training on telling truth and avoiding telling lies should be permanently practiced until untruth is completely erased. 

Justifications of Untruth 

Untruth is an unwilling vice that is forbidden by the Islamic law. But, there are certain circumstances in which telling untruths becomes allowable. In case a vital interest cannot be achieved unless untruth is committed, the Islamic Sharia permits it. As an example on such vital interests we cite the salvation of a Muslim individual from killing or capture, the protection of the honor of a Muslim, or the guard of his property. In such cases, untruth becomes obligatory, according to the Islamic law. Correspondingly, when untruth becomes the only means for achieving a more important mission or remedial goal, it is then preponderant or allowed. Reconciliation between people, the propitiation of wives, and trickeries of wars are matters for which telling untruth is allowable. 

Imam as-Sadiq (a) said: �The teller of any untruth will be interrogated on a day �Day of Resurrection� except the untruths that are told in three situations: stratagems of war, reestablishing the ruptured relations between two parties�the reconciler, in this case, tells one party something that was not said about him by the other party and does the same thing with the other party so as to make peace between them�, and promises to the wives. [45]

CLEMENCY AND SUPPRESSION OF ANGER

part 1 

Clemency and suppression of anger stand for self-possession in situations that arouse anger. They are noble traits�they indicate self-excellence and result in affection and amicability: 

� (Among) the servants of the Beneficent Allah are those who walk gently on the earth and when addressed by the ignorant ones, their only response is, �Peace be with you. � (25: 63) � 

�Virtue 

and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends. Only those who exercise patience and who have been granted a great share of Allah's favor can find such an opportunity (41: 34-5). � 

��And who also harness their anger and forgive the people. Allah loves the righteous ones. (3: 134) � 

Pursing this, The The Ahl ul-Bayt (a) advanced their instructions: 

As he noticed that Qanbar was about to answer with revilement the man who had reviled at him, Amir ul-Mu'minin (a) said: �Slow down, Qanbar! Leave him who reviled at you plunging in humility so that you will please the Beneficent Allah, annoy the Shaitan, and punish your enemy. I swear by Him Who split the seed and made the soul, nothing like clemency for the believers to achieve the satisfaction of the Lord, nothing like silence for them to annoy the Shaitan, and nothing more punishable than leaving the foolish alone. �[46] 

�The first remuneration that one can gain for showing clemency is people�s being his supporters against the ignorant. �[47] 

Imam al-Baqir (a) said: �Allah does like the modest and the clement. �[48] 

Imam as-Sadiq (a) said: When a quarrel takes place, two angels attend there. They say to the foolish party, �You have said such and such. You are worthier of that which you have said. You will be punished for it. � For the clement party, the angels say, �You have stood and showed clemency. Allah will forgive you if you accomplish it. � If the clement party answers 

the other, the angels leave the place. [49] 

�Allah will certainly increase (His bestowals to) the servant who suppresses his anger, and will reward him. Allah says: �And who also harness their anger and forgive the people. Allah loves the righteous ones. (3: 134) �[50] 

Imam al-Kadhim (a) said: �Be steadfast against the enemies of the graces, for your best retaliation for those who acted disobediently to Allah against you is to act obediently to Allah with them. �[51] 

Once, he (a) gathered his sons and said: �Sons, I will lead you to an instruction that saves you from deviation if you adhere to it. Accept the apology of him who reviled at you in your right ear, and then turned to your left to make an apology and claim that he had not said anything bad. �[52] 

The foolish may regard clemency as signs of weakness, while the intelligent regard it as signs of nobility, high standards, and honor. 

When man�s prestige mounts, his traits become nobler�he holds fast on clemency and pardon. Hence, he becomes the matter of admiration and praise. 

It is related that a wise man answered those who asked him why he had not replied the one who had reviled at him: �I will not engage myself in a war the triumphant of which is eviler than the loser. � 

When al-Ma�mun, the Abbasid caliph, asked Imam ar-Rida (a) to recite some poetic verses, the Imam composed: 

If he whose ignorance befell me is lower than I am in position, I will reject for myself to answer him by means of ignorance. 

If he enjoys 

the same position of intelligence that I have, I will adopt for clemency so that I will not be likened to him. 

If he is higher in position than I am, I will respect him from his preference. 

As he heard these verses, al-Ma�mun showed his admiration and asked about the one who composed them. The Imam (a) answered: �He is one of our men. �[53] 

The Prophet and the immaculate Imams (a) were the ideal examples of clemency: 

Imam al-Baqir (a) narrated: When the Jewess who served the Prophet (s) a poisonous meal was brought before him, he asked her a reason for her deed. �Well,� she replied, �I said that the poisoned meal would not affect him if he was real prophet. But if he was only an ordinary king, the meal would save people from him. � The Prophet pardoned her. 

The Prophet (s) also forgave many individuals after he had outlawed and ordered to be killed. 

Habbar ibn al-Aswad ibn al-Muttalib was one of those individuals. The Prophet (s) outlawed him after he had frightened Zainab �the Prophet�s daughter- and caused her to terminate her pregnancy. 

It was related that this man came to the Prophet and said: �We, God�s Prophet, were polytheists, and God guided us to the right by you and saved us from perdition. I beseech to you to overlook my ignorance and that which I had committed, for I confess of my ill deeds and sins. � The Prophet (s) answered him: 

�I will forgive you. Allah has done you a great favor when He guided you to 

Islam. Islam cancels that which was done before the embracement of it. � 

Abdullah ibn Az-Zubaari is another one. He used to satirize the Prophet (s) in Mecca so extremely. When the Prophet (s) conquered Mecca, Az-Zubaari fled it. After a period, he came back and apologized for the Prophet who accepted his apology.

part 2 

Wahshi, the killer of Hamza (a) is a third one. When he declared being Muslim, the Prophet asked him to narrate how he had killed Hamza; his uncle. The man did and caused the Prophet to weep. He (s) then asked Wahshi not to appear before him any longer. [54] 

Amir ul-Mu'minin (a) was another ideal example of clemency and pardon. 

When he captured Abdullah ibn az-Zubair, Marwan ibn al-Hakam, and Saeed ibn al-Aas who were the most mortal enemies that rallied people against him, he pardoned them and did not retaliate. 

He (a) also could kill Amr ibn al-Aas who was more dangerous than an equipped army, but he left him because Amr unveiled his anus in order to save himself from the Imam�s strike! 

During the battle of Siffeen, the troops of Muawiya prevented Amir ul-Mu'minin (a) to reach the springs of water there and told that they would not give him a single drop of water. When he (a) raided on them, he dropped them away from these springs. But he allowed them to drink from them, just like his troops. 

After the Battle of the Camel, Amir ul-Mu'minin (a) visited Mistress Aisha[55] and saw her off so honorably and sent with her caravan a number 

of individuals whose mission was to serve and protect her. [56] 

Like his father and grandfather, Imam al-Hasan (a) was another ideal example of clemency. 

Al-Mubarrad and Ibn Aisha narrated the following: 

A Syrian man went on reviling at Imam al-Hasan (a) who was riding an animal. The Imam kept silent until the Syrian man finished. He then approached him and answered with handsome smiling: �Old man! I think you are foreigner. You might have been wrong. If you had admonished us, we would have satisfied you. If you had asked us, we would have given you. If you had sought our guidance, we would have led you. If you had asked us to load something on your riding animal, we would have done. If you had been hungry, we would have supplied you. If you had been naked, we would have dressed you. If you had been needy, we would have given you. If you had been fugitive, we would have succored you. If you had needed something, we would have settled your needs. I now hope you would drive your riding animal towards our residence so that you will be our guest until you determine to leave. This will be better for you. We have a large residence, a remarkable position, and an abundant fortune. � 

As he heard the words of the Imam, the Syrian man wept and said: �It is surely that God is the most knowledgeable of the worthiest of conveying His message. Previously, your father and you were the most hateful creatures of God to 

me. But now, you are the dearest creature to me. � He then turned towards the residence of the Imam and was his guest until he left. He embraced the affection for The The Ahl ul-Bayt (a). 

Thus was al-Hussein ibn Ali (a): 

A servant of Imam al-Hussein committed a mistake that caused him to be punished. The Imam therefore gave the orders of beating him. 

�Master,� said the servant, � (Remember God�s saying) those who refrain the anger. � 

The Imam ordered to release him. 

�Master,� said the servant, � (Remember God�s saying) and those who forgive people. � 

The Imam forgave him. 

�Master,� said the servant, � (Remember God�s saying) and Allah loves those who do good. � 

The Imam said, �Go, you are free for the sake of Allah. I will also double your payment�[57] 

As I have read the life accounts of The The Ahl ul-Bayt (a) , I found them unique modes and ideal examples in the field of morality. 

Narrators reported the following story about the unparalleled scope of Imam as-Sejjad's clemency: 

One of the servants of Imam as-Sejjad tried to serve the guests of his master with the grill. He was so hurried that one of the skewers fell down from his hand to kill one of the Imam�s sons. The servant was so confused, but the Imam (a) said to him: �Now, I set you free, because you did not intend to kill the boy. � Then, the Imam held the funeral ceremonies of the boy. [58] 

Imam Musa ibn Ja�far (a) was called Al-Kadhim �the one who suppresses his anger--, because of his great clemency for the sake 

of God. 

A narrator reported the following story in this regard: 

In Medina, a descendant of one of the caliphs used to hurt Abu al-Hasan Musa (a) whenever he would meet him. Moreover, he used to revile at Ali and the Imam. The Imam�s retinue asked him to allow them to kill that man. The Imam ordered them not to do so. As he asked about that man, the Imam was told that he had a ranch in Medina. The Imam rode on a donkey, went to the ranch, saw the man, and entered that ranch with his donkey. �Do not tread on our yields,� shouted the man. But the Imam did not pay attention to his warning, and drove his riding animal to tread on the yields until he approached the man. He, then, rode off, sat with the man, spoke with him kindly, smiled in his face, and asked: �How much did I cause you to lose as a result of treading on your yields? � 

�About one hundred dinars,� said the man. 

�How much do you expect to gain from it? � asked the Imam. 

�I cannot tell of the unseen,� answered the man. 

�I only asked how much do you expect,� said the Imam. 

�I expect two hundred dinars,� answered the man. 

The Imam (a) took out a bag of three hundred dinars and said to the man �This is for the yields, and Allah may give you that which you expect. � 

The man stood up, kissed the Imam on the head, and asked him to forgive his past wrongdoings. The Imam 

smiled and went away. 

When the Imam entered the mosque, that man was sitting there. As soon as he saw him, he shouted: �It is surely that God is the most knowledgeable of the worthiest of conveying His message. � 

The man�s associates jumped to him with astonishment and asked, �What is the matter with you? We used to see the opposite of this. � 

�Well,� said the man, �you have heard my new situation,� and went on praising and praying to God for the Imam (a). That situation made him lose those associates. 

When the Imam went back home, he said to the company who had asked him to kill that man: �Which one is the best�your intention or my deed? I could guide that man to the right as much as you saw, and I could save myself from his evils. �[59] 

ANGER 

ANGER 

Anger is a mental condition that provokes the excitement of man in words and deeds. Because of the dangers and sins --such like mocking, gibe, obscenity, beating, killing, and the like evildoings�that are resulted from anger, it has been considered as the door to every evil: 

Imam as-Sadiq narrated on the authority of his father that a Bedouin came to the Prophet (s) and said: �I live in the desert; hence, I want you to instruct me the comprehensive of speech. � The Prophet said: �I instruct you not to be angry. � As the Bedouin repeated the same request three times, the Prophet (s) repeated the answer three times. The Bedouin commented: �I will not ask you for anything any 

more. Certainly, the Messenger of God has instructed me the best. �[60] 

Amir ul-Mu'minin (a) said: �Keep off anger because it is one large army from the Shaitan�s armies. � 

�Anger is a stroke of madness, for the angry, later on, feels sorry. If he does not, his madness then is inclusive. �[61] 

Imam al-Baqir (a) said: �A man often becomes so angry that he is never pleased until this causes him to be in Hell. �[62] 

Imam as-Sadiq (a) said: �Anger is the key to every evil. �[63] 

Incentives of Anger 

The incentive of anger could be a physical disorder, such as illness or neuropathy that cause hypersensitiveness. 

It could be a psychological defect that is arisen from mental stress, excessive selfishness, or feeling of insult or inferiority. 

It could be ethical, such as habituation of quarrelsomeness and quick anxiety. 

Damages of Anger 

Anger causes gross damages that harm individuals and communities, physically and mentally, materially and morally. A single state of anger often injured the emotions, charged the spirits with hatred, and split the handles of mutual amicability. Moreover, it often threw people in jails, exposed them to perditions, aroused wars, and shed blood of thousands of innocent people. What is more is the mental crises and tragedies most of which end with sudden death. 

After all, anger changes man into a furious volcano whose flames are rage and evils. Thus, you see the tongue of the angry speak vulgar language and words of disgracing, and see his hands set for beating or even killing. This is in case the angry controls his rival completely. If not, the calamities of anger reflect on the angry; therefore, you see him tear his dress, slap his head, and, in some cases, practice insane deeds, such as reviling at beasts and beating on the solid things. 

Anger between Praise and Censure 

Anger is a significant instinct that excites in man the spirit of zeal and disdain and stirs up the spirits of sacrifice for the sake of the noble aims, such as defending the belief and protecting the souls, fortunes, and dignities. When a man misses such an instinct, he becomes the subject of humility. It is said: �He who does not feel angry when infuriated is surely donkey. � 

As a conclusion, the abominable anger is the excessive that takes away from moderation and challenges the regulations of the intellect and the Sharia. The moderate anger, on 

the other side, is an honored virtue strengthening man and restoring the morale.

Treatment of Anger 

If the incentive of anger is a physical disorder or a nervous depression, such like the states of the sick, the old, and the emaciated, the treatment should be clinical means, strengthening of the public health, and availability of the physical and mental rest, such as following a certain regime of nutrition, commitment to cleanness, and practice of suitable physical exercises and muscular relaxation. Finally, such individuals should keep off any matter that exhausts the mentality or the body, such as mental stress, sleeplessness, submission to depression, and other incentives of agitation. 

Anger does not occur arbitrarily. There are definite reasons that agitate it, such as excessive selfishness, disputation, mocking, gibing, and injurious joking. In such cases, the treatment should be to avoid such reasons as much as possible. 

To remember the disadvantages, dangers, and sins of anger, and to keep in mind that anger harms the angry more than the others�this may help in its treatment. It may happen that a trivial matter arouses an uncontrollable state of anger. A psychoanalyst says: �Leave the idea of retaliating on your enemies, because this causes you harm more than that which you intend for your enemies. When we bear malice against our enemies, we grant them the opportunity to overcome us. In fact, our enemies would dance delightedly if they knew the scope of worry that they cause to us. The malice that we bear against them does not harm them. As a matter of 

fact, it harms us and changes our days and nights into hell. � Hence, it is necessary to keep in mind the advantages of clemency: 

�If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends. Only those who exercise patience and who have been granted a great share of Allah's favor can find such an opportunity. (41: 34-5) � 

The influence and criminal motives of anger expose to the wrath and punishment of God. Imam as-Sadiq (a) said: 

�Allah revealed to one of His prophets: Son of Adam! [64] Remember Me in your states of anger so that I will remember you in My wrath and will not crush you with those whom I will crush. Consider Me as your supporter, for My support to you is better than your own support. �[65] 

It is better to postpone the temporary inducements of anger until its vehemence fades away. This may achieve relaxation and regain reason. It, however, can be achieved only by means of self- control and temperance. 

Amir ul-Mu'minin (a) said: �If you are not clement, you should try to be it. He who imitates a people shall be one of them. �[66] 

The following practices help in the treatment for anger: seeking God�s guard against the Devil, sitting or laying down when standing or sitting, practicing the ablution or washing the face with cold water, and touching the hand of the relative who is the object of anger. 

MODESTY 

Modesty is to regard the others� standings and avoid behaving arrogantly with them. It is an attractive quality 

that draws the hearts and provokes admiration. God ordered His Prophet Mohammed (s) to cling to modesty: 

�And be modest with him who follows you of the believers. (26: 215) � 

The Prophet (s) said: �The most favorable of you and the nearest to me on the Day of Resurrection will be the most well-mannered and the most modest. The remotest of you to me on the Day of Resurrection will be the bigmouth and the proud. �[67] 

Amir ul-Mu'minin (a) said: �It is very nice for the rich to behave modesty with the poor, out of seeking that which is with Allah. A nicer thing is the arrogance of the poor towards the rich, out of their trust in Allah. �[68] 

Imam as-Sadiq (a) said: �In the heavens, there are two angels whose mission is to oversee the servants. They advance him who behaves modestly, and humiliates him who behaves proudly. �[69] 

�Modesty is to accept to sit in a place other than the first row of a session, to greet whom you meet, to avoid disputation even if you are right, and to detest to be praised for the acts of God-fearing. �[70] 

It is worth mentioning that the recommended modesty is characterized by moderation and free from negligence and excess. Excessive modesty causes meanness, and negligence of modesty is a motive of arrogance. 

A proverb says: The modesty of a high-positioned one will save him from the malicious enjoyment at his falling. 

We now forward some models of the virtues of The The Ahl ul-Bayt (a) regarding their unique and ideal modesty: 

The Prophet (s) was the 

most modest. When he was attendant in a house, he sits in the last place. In his house, he helped his wives. He also used to milk his ewe, patch his garment, repair his slippers, serve himself, carry his goods from the mart, sit with the poor, and eat with the needy. When someone wanted to whisper in his ear, he used not to nod his head so that the other party would not nod the head. When someone shook hands with him, he used not to pull his hand unless the other party would do. When somebody sat with him, he used not to leave that meeting unless the other party would leave. He used to greet everyone he met and extend his hand before the other would do. He had never extended his legs among his sitters. He used to honor everyone who would visit him. In most cases, he used to spread out his garment so that his guest would sit on it, and used to give the cushion on which he had sat to his guest. He used to call his companions with their most preferable nicknames. He had never interrupted a speech. He used to divide his looks fairly among his companions. He was always smiling and good-humored. [71] 

Abu Tharr al-Ghefari[72] narrated: 

�The Prophet (s) used to sit among his companions. Any stranger who visited him for the first time would not distinguish him among the others unless he would ask. We therefore asked him to choose a special place so that 

the strangers would recognize him. We then made a muddy bench on which he used to sit while we were beside him. � 

It was also narrated that he was, once, in a journey when he ordered his companions to cook an ewe. A man volunteered to slaughter it, another volunteered to skin it, and a third volunteered to cook it. The Prophet (s) volunteered to gather firewood. When his companions told that they would do that mission instead of him, he answered: �I know you can do it, but I do not like to be distinguished. Allah dislikes to see His servant distinguish himself from his companions. � 

It was also narrated that the Prophet (s) went to bathe in a spring. Huthaifa ibn al-Yeman, who accompanied him, took a piece of cloth to screen him. When he finished, the Prophet (s) took a piece of cloth so as to screen Huthaifa who began to bathe. Huthaifa refused and asked him not to do, but the Prophet insisted. When Huthaifa finished, the Prophet said: �For the two persons who accompany each other, Allah will prefer and love more the one who is more lenient to his companion. � 

Describing Amir ul-Mu'minin, the ideal example of modesty, Dhirar said: 

�Among us, he was just like one of us. He used to approximate us when we visited him, answer us when we asked him, respond to our invitations, and answer our questions. Along with this, we could not speak to him because of fear of him. When he smiled, his teeth were the 

like of well-organized pearls. He used to honor the religious and favor the needy. The strong could not exploit him and the weak were not despaired of his justice. � 

Imam as-Sadiq (a) narrated: Amir ul-Mu'minin (a) was, once, riding an animal and his companions were walking after him. He turned his face towards them and asked why they were following him. They answered that they had just liked to walk after him. He asked them to leave, and said: �To walk with a rider corrupts the moralities of that rider and causes humility to the walker. �[73] 

As he passed by a group of needy people who were having bits of bread that was put on a shirt, Imam al-Hussein (a) greeted them. When they invited him to their meal, he responded and sat with them. He said: �I would like to eat with you except that your food is alms. �[74] He invited them to his house, served them food, and gave them dresses and some money. [75] 

? In his journey to Khurasan, Imam ar-Rida (a) ordered to make a dining table and gathered all his servants, including the black ones, to eat with him. I suggested to him to use another dining table for the slaves. He answered: �What is this wording? The Lord is One, mother is one, father is one, and each one will be rewarded according to his own deeds. �[76]

ARROGANCE 

Arrogance is a mental state causing self-admiration and haughtiness against others in words or deeds. It is censured and dispraised in many texts in the 

Quran and Sunna: 

�Do not scornfully turn your face away from people. Do not walk around puffed-up with pride; Allah does not love arrogant and boastful people (31: 18). � 

�Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains (17: 37). � 

�He does not love the proud ones (16: 23). � 

�Is not hell the dwelling of the arrogant ones? (39: 60) � 

The Prophet (s) said: �The most favorable of you and the nearest to me on the Day of Resurrection will be the most well-mannered and the most modest. The remotest of you to me on the Day of Resurrection will be the bigmouth and the proud. �[77] 

As he passed by some people, the Prophet (s) asked them about the reason of their gathering. They answered that they were gathering on an insane epileptic person. He (s) commented: �This is not insane. He is afflicted with a disease. May I tell you about the true insane? � �Yes, you may,� they answered. He said: �The true insane is he who walks swaggeringly, looks to his sides, moves his shoulders through his sides, and hopes for Paradise of Allah while he acts disobediently to Him. His evil cannot be trusted and good is not expected from him. That is the true insane and this one is inflicted with a disease. �[78] 

While a wealthy man with a clean garment was sitting with the Prophet (s) , a poor man with dirty garment came and sat next to the wealthy who pulled his garment. The Prophet (s) said to 

the wealthy: �Have you been afraid that his poverty would inflict you? � �No, I have not,� answered the man. �Have you been afraid that he would soil your garment? � asked the Prophet. �No, I have not,� answered the man. �Why did you then do so? � asked the Prophet. �God�s Messenger,� said the man, �I have a companion who shows me my evildoings as righteous and my righteous ones as evildoings. As penance, I offer the half of my fortune to this man. � The poor man refused this offer and answered the wealthy who asked him about the reason, �Well, I refuse because I am afraid I will be inflicted with the same feeling of arrogance that you had. � 

In one of his sermons, Amir ul-Mu'minin (a) said: �You should take a lesson from what Allah did with Satan; namely He nullified his great acts and extensive efforts on account of the vanity of one moment, although Satan had worshipped Allah for six thousand years�whether by the reckoning of this world or of the next world is not known. Who now can remain safe from Allah after Satan by committing a similar disobedience? None at all. Allah cannot let a human being enter Paradise if he does the same thing for which Allah turned out from it an angel� and seek Allah�s protection from the dangers of vanity, as you seek His protection from calamities. Certainly, if Allah were to allow anyone to indulge in pride, He would have allowed it to his selected prophets and vicegerents. 

But Allah, the Sublime, disliked vanity for them and liked humbleness for them. �[79] 

Imam as-Sadiq (a) said: In the heavens, there are two angels whose mission is to oversee the servants. They advance him who behaves modestly, and humiliate him who behaves proudly. �[80] 

�Any behavior of arrogance or haughtiness is inevitably the result of the feeling of humility in the mentality of the arrogant or the haughty. �[81] 

A quarrel broke out between Salman al-Farsi[82] and a man who addressed to him: �Who are you and what are you? � Salman answered: �The first of you and me is a dirty sperm. The last of you and me is a stinking carrion. On the Day of Resurrection, the scales will be maintained. Those whose good deeds will weigh heavier on the scale will be the true noble men, but those whose good deeds will be lighter on the scale, will be the true inglorious. �[83] 

Disadvantages of Arrogance 

Arrogance surrounds with a ring of vanity and pride and inflicts with the fondness of selfishness and showiness to the degree that nothing will satisfy the arrogant except false flattery and fake praise. The arrogant, then, can no longer see his defects and shortcomings, care about self-discipline, or remedy his flaws. The result will be that he becomes the target of criticism and the subject of malice and revulsion. Furthermore, the arrogant is the remotest from the right and justice. The arrogant, too, excites people�s malice and loathing in such a way that nobody else can do. 

Incentives of Arrogance 

Self-esteem is one of the incentives of 

arrogance, which occurs only when one feels that he bears abundant knowledge, high position, big fortune, or the like stimulants of selfishness. 

It may also be arisen from enmity, envy, or pride that may urge to challenge the ideal individuals for belittling their qualities of honor and daring them through various sorts of verbal and active practices. 

Levels of Arrogance 

Levels of arrogance vary according to the intensity of its signs. 

The first level is that which is treated with modesty without allowing its signs and disadvantages to appear. 

The second level is that when arrogance grows and allows its signs to appear through vain behaviors with people. 

The third level is that in which arrogance prevails so aggravatingly causing megalomania and excessive fondness of high rank and showiness. Hence, you see the affected ones go on referring to their merits and disparaging others. This is in fact the worst level of arrogance. 

Sorts of Arrogance 

Arrogance against God: This stands for the abstention from believing in Him and the vanity against obeying Him. This is definitely the worst kind of atheism and the most hideous sort of arrogance. 

Arrogance against the prophets: This stands for the vanity against believing and submitting to them. Though the two are very close to each other, this sort is, to some extent, less horrible than the first. 

Arrogance against people: This is achieved by showing contempt against people and regarding one�s being too far above them in words and deeds. Arrogance against the scholars�by regarding oneself too high for asking them or seeking their knowledge, is a subclass 

of arrogance against people. 

Treatment of Arrogance 

The arrogant should recognize his reality: his origin is a dirty sperm and his end is stinky carrion. Between these two, man is weak and feeble. Hunger and thirst exhaust him, ailment and sickness overcome him, poverty and harm afflict him, and death and wear will inevitably befall him. Man cannot provide benefits and cannot save himself from misfortunes: 

�There is the life hereafter which We have prepared for those who do not want to impose their superiority over the others in the land nor commit evil therein. The happy end certainly belongs to the pious ones. (28: 83) � 

Hence, the best people are the most well-mannered, helpful, pious, and righteous. 

Man should keep in mind the advantages of modesty as well as the disadvantages of arrogance. He should also remember the words of praise that were said about modesty and these of dispraise that were said about arrogance. It is said: �For people of reason, modesty with ignorance and stinginess is better than arrogance with mannerism and openhanded. Modesty, then, is such a great good feature covering two bad qualities, and arrogance is such a bad quality screening two good traits. �[84]

SATISFACTION 

Satisfaction is to please oneself with the minimal necessities that meet the needs and to neglect everything additional. It is a noble trait revealing dignity and high moral standard: 

Imam as-Sadiq (a) said to the man who complained about his increasing greed: �If you think it is fortunate for you to have only what suffices you, then you will be sufficed with the 

least needs of this world. If you think it is not sufficient for you to have the minimum needs of this world, then all the worldly pleasures will not suffice you. �[85] 

Imam al-Baqir (a) said: �Beware of aspiring after that who is higher than you are. You should regard sufficient for you what Allah said to His Prophet: �Do not be admired by their fortunes or sons. � �Do not extend your eyes to the pleasures of the worldly life which We had given as enjoyment to some of them. � If you are afflicted with such feelings, you should then remember the lifestyle of the Prophet (s). His food was barley, sweets were the dates, and firewood was the leaves of date-palm trees if found. [86] 

�He who satisfies himself with that which Allah has given to him is surely the richest of people. �[87] 

The satisfied is surely the richest of people because richness, in reality, is not to need for people. The satisfied is content and convinced with that which God has given to him; therefore, he does not need people and does not ask anyone except God. 

It was related that when Galen, the famous Greek physician, was dead, people found in his pocket a sheet of paper with the following script: 

�Everything that you earn moderately is for the good of your body. Everything that you give as alms is for the good of your spirit. Everything that you leave behind you is for the good of others. The charitable is alive even if he is taken to the 

other abode. The wrongdoer is dead even if he is in this world. Satisfaction covers the defects. Moderation increases the much amount. For son of Adam, there is nothing more helpful than trust in God. �[88] 

Advantages of Satisfaction 

Satisfaction has a remarkable influence on the individuals� lives. It achieves physical and mental relaxation, and breathes the spirits of honor, disdain, and chastity. The satisfied is in fact happier, more tranquil, and meeker than the greedy. Furthermore, satisfaction supplies with spiritual awakening and discerning, and urges to ready for the life to come, practice righteous deeds, and gain the incentives of happiness. 

It is related that al-Khalil ibn Ahmed al-Farahidi[89] was suffering starvation among the poor people of Basra while others were benefiting by the profits of his writing works. Once, Sulaiman ibn Ali the Abbasid summoned him to attend in al-Ahwaz for teaching his son. Al-Khalil served the messenger of Sulaiman few pieces of dry bread and said: �You can eat this because I do not have anything else. As long as I can find such pieces of bread, I am not in need for Sulaiman. � 

When the messenger asked al-Khalil for an answer for Sulaiman, the latter said �as poetic verses--: �Tell Sulaiman that I am not in need for him since I am rich but without possessing any fortune. The true poverty lies in one�s spirit, not in the scarce of money. The true richness, as well, lies in one�s spirit, not in the abundance of fortune. Sustenance is measured and already decided. Weakness will not decrease 

the sustenance, and frequent movements will not increase it. �[90] 

- Othman ibn Affan, once, sent a bag of dirhams to Abu Tharr and told the slave who would carry them that he would be manumitted if Abu Tharr would accept it. Abu Tharr, however, did not accept that present in spite of the slave�s importunate insistence. �Please,� said the slave, �accept it, for I will be manumitted if you do. � Abu Tharr answered: �But I will be enslaved if I do! �[91] 

- Deoganes al-Kelbi was one of the famous wise men of Greece. He was so ascetic. He did not possess anything and did not live in a house. Alexander, once, summoned him. He said to the messenger of Alexander: �Tell him: the same thing that prevented you from coming to me has prevented me from coming to you. You did not come to me because you are not in need for me out of your power, and I will not come to you because I am not in need for you out of my satisfaction. �[92] 

Al-Mansour, the Abbasid caliph, wrote a missive to Abu Abdullah as-Sadiq (a): �Why do you not visit us like the others? � The Imam answered: �We do not have any worldly pleasure that we anticipate you to stop, nor do you have any matter of the world to come for us that we expect to gain from you, nor are you enjoying bliss on which we should congratulate you, nor are you suffering a misfortune for which we should console you. � Al-Mansour wrote: 

�You may accompany us so that you will advise us. � The Imam answered: �He who seeks the worldly pleasures will not advise you, and he who seeks the world to come will not accompany you. �[93] 

GREED 

Greed is the excess fondness of money and fortune. It is one of the bad manners that draw to various evils and sins. 

Amir ul-Mu'minin (a) said: �Know with certainty that you cannot achieve your desire and cannot exceed your destined life. You are on the track of those before you. Therefore, be humble in seeking and moderate in earning because often seeking leads to deprivation. Every seeker of livelihood does not get it, nor is everyone who is moderate in seeking deprived. �[94] 

Imam al-Hasan (a) said: �People�s perdition lies in three things: arrogance, greed, and envy. Arrogance is the perdition of the religion. Because of arrogance, Eblis[95] was cursed. Greed is the enemy of the soul. Because of greed, Adam was dismissed from Paradise. Envy is the pioneer of evil. Because of envy, Cain killed Abel �the two sons of Adam--. � 

Imam al-Baqir (a) said: �In his love for the world, the greedy is like the silkworm: the more it wraps in its cocoon, the less it has of escaping from it, until it dies of grief. �[96] 

Imam as-Sadiq (a) said: �If son of Adam were to possess two valleys of gold and silver, he would long for a third. Son of Adam, your stomach is but an ocean or a valley that cannot be filled in with anything except dust. �[97] 

�The destruction that 

the fondness of fortune leaves on a man is more effective than the deed of two ravenous wolves that attack a shepherdless herd�one from the front and the other from the back. The Muslim�s honor, however, lies in his religiosity. �[98] 

Disadvantages of Greed 

Greed enslaves man and causes him grief. The greedy cares only for collecting fortunes without stopping at any limit. Whenever he achieves a goal, he works for achieving another and, so, he becomes the slave of avidity until death strikes him. He, also, exerts laborious efforts for collecting riches, but he is the less beneficiary. He tires for gaining fortunes, but death comes unexpectedly upon him to deprive him of enjoying that fortune. The heirs, then, enjoy his fortune so easefully. Furthermore, greed takes to the slips of sinful matters that produce problematic situations in the world to come. It also hinders from doing charity. 

Treatment of Greed 

It is necessary to keep in mind the disadvantages and the worldly and religious inconveniences of greed and to remember that man will be interrogated about the legally gotten pleasures of this world, punished for the illegally gotten, and blamed for the suspicious. 

It is necessary to ponder over the aforementioned virtues of satisfaction, contemplating the life accounts of the great personalities, such as the prophets, their successors, and the saints, especially in the field of asceticism. 

It is advisable to avoid looking enviously to the richer ones and those who enjoy false luxuries of this world, and to consider the less rich. 

It is necessary to achieve living moderation, for 

it is the most important factor that contributes in alleviating the tension of greed. 

Imam as-Sadiq (a) said: �I guarantee for the moderate that he will not see poverty. �

GENEROSITY 

Generosity is the opposite of stinginess. It stands for offering money, food, or any other lawful gaining out of one�s free will. It is in fact the worthiest nature. As a sign of the unprecedented virtue of generosity is that you see every precious and appreciable thing is described as generous. For example, God says: 

�This is a generous Quran (56: 77). � 

�A generous messenger came to them (44: 17). � 

��And corn-fields and generous mansions (44: 26). � 

The The Ahl ul-Bayt (a) therefore praised generosity laudably: 

Imam as-Sadiq related that the Prophet (s) said: �The best men in view of faith is the most openhanded. �[99] 

�The generous is close to Allah, close to people, and close to Paradise. The stingy is remote from Allah, remote from people, and close to Hell. �[100] 

Imam al-Baqir (a) said: �A generous young man who is plunging in sins is favorable, in the sight of Allah, to a niggardly old man who plunges in worship. �[101] 

�Spend and be sure that Allah will recompense you. Any male or female servant �of Allah�who behaves stingily in a field that pleases Allah will surely spend many folds in a field that displeases Him. �[102] 

Advantages of Generosity 

A society cannot feel happy or tranquil unless its individuals feel the spirit of mutual sympathy and harmonize with each other in feelings and senses. Such being the case, the society will be just like a compact building. Mutual sympathy has a 

bright picture that shines with beauty and brilliance. Undoubtedly, the noblest, most beautiful, and most everlasting picture of mutual sympathy is the feelings of the wealthy individuals for the poor. Such feelings will surely ease the pains of poverty. 

By the application of this noble humane principal, (namely, the principals of mutual sympathy) the poor will bear the feelings of amicability towards the wealthy, and this will help the community live happily. 

From this cause, the Islamic Sharia has called for openhandedness and sympathy with the poor, and condemned the societies whose individuals suffer starvation and deprivation without finding any one who extends the hand of help towards them. It has also regarded the wealthy who do not help the poor as being very far-off Islam. 

The Prophet (s) said: �He who begins his day without caring for the affairs of the Muslims is not a Muslim. � 

�He who passes a night satiated while his neighbor is hungry has never believed in me. On the Day of Resurrection, Allah shall not look at the inhabitants of a village one of whose individuals is hungry. �[103] 

Fields of Generosity 

Virtues of generosity vary according to its fields. The noblest virtue of generosity, however, is carrying out the obligations of the Sharia, such as the zakat,[104] khums,[105] and the like. 

The Prophet (s) said: �The most generous is he who fulfills that which Allah has deemed obligatory upon him. �[106] 

Then comes the second criterion of generosity, which is the settlement of the dependants� needs. In addition to its being obligatory in the sight of both the 

Sharia and traditions, this matter is very important because, naturally, a man�s family members are the worthiest of his charity and kindness. 

Some individuals may behave abnormally in this regard. They may ignore this genuine natural principal and go on conferring generously on the strangers for seeking reputation, while they behave stingily with their family members who, such being the case, will live in neediness and suffer poverty. Such irregular behaviors are originated from meanness and foolishness. 

Imam al-Kadhim (a) said: �Man�s dependants are his prisoners. Anyone upon whom Allah confers with graces should be generous towards his prisoners. If he does not, he will soon be deprived of these graces. �[107] 

Imam ar-Rida (a) said: �Man should save the requirements of his family members� lives, so that they will not hope were he dead. �[108] 

It is a big mistake to deprive the relatives of such emotions and pour them on the foreigners, because such behavior is regarded as barefaced disgrace that arouses the relatives� hatred and deprives of their sympathy. The true generous should begin with the nearest and the most beneficiary in his endowments, such as friends, neighbors, and people of virtue, because such classes are worthier of being treated generously. 

Incentives of Generosity 

The incentives of generosity vary according to individuals and reasons of openhandedness. The noblest incentive in this regard is that which is offered for the sake of God. The incentive may be the desire for gaining praise and glory and, in this case, the generous is regarded as the merchant who bargains with his generosity. The 

incentive may, also, be the desire for gaining something or being saved from a fearful harm. These two matters encourage generosity. 

Love plays the greatest role in the encouragement on openhandedness for attracting and drawing the emotions of the beloved. 

It is worth mentioning that the results and fruits of generosity will not be sweet unless it is freed from the reproachful reminding of the favor, the blemishes of procrastination, and the appearances of exaggeration. 

Imam as-Sadiq (a) said: �Favors are worthless unless they are disregarded, veiled, and provided immediately. If you disregard your favors, you will surely revere the one to whom you have done that favor. If you cover up the favors that you do, you will surely accomplish your deeds. If you offer your favor as soon as possible, you will surely give it pleasantly; otherwise, you will destroy and give unpleasantly. �[109] 

ALTRUISM 

Altruism is the noblest concept of generosity. Not everyone can adorn himself with this trait, because it is dedicated to the few ideal persons whom are characterized by openhandedness and who attained the climax of generosity as they gave liberally while they are in urgent need. They therefore preferred charity to the settlement of their needs. The holy Quran praises the virtues of such persons: 

�They give preference to them over themselves - even concerning the things that they themselves urgently need (59: 9). � 

Imam as-Sadiq (a) said: �The best almsgiving is that which is given by the needy. Allah says: They give preference to them over themselves - even concerning the things that they themselves 

urgently need (59: 9). �[110] 

The Prophet (s) was the highest example of altruism: 

Jabir ibn Abdullah said: The Prophet (s) had never refused anyone�s request. 

Imam as-Sadiq (a) narrated: In al-Jirana, the Prophet (s) distributed the treasury among people. He gave every single individual who asked from him. As people crowded around him, they pushed him until he had to lean on a tree that scratched his back. People kept on pushing him until they took him away from that tree and his garment was hanged to one of its branches. He was shouting: �People, let me have my garment! By Allah I swear, even if I have treasures as many as the trees of Tuhama, I will distribute among you. You shall never find me coward or stingy. �[111] 

The Prophet (s) used to prefer the poor to himself. He used to give them his food while he suffered hunger to the degree that he, once, tied the stone of hunger on his stomach so as to share the pains of hunger with the poor. 

Imam al-Baqir (a) said: �The Prophet (s) had never eaten his fill for three consecutive days since Allah gave him the Divine Mission. �[112] 

The The Ahl ul-Bayt (a) were copies of the Prophet in the fields of generosity and altruism. 

Imam as-Sadiq (a) narrated: Ali was the most similar to the Prophet. He used to eat bread with oil and serve people with bread and meat. [113] 

The following holy Verse was revealed for Ali and his family: 

�They feed the destitute, orphans, and captives for the love of Allah, saying: 

We only feed you for the sake of Allah and we do not want any reward or thanks from you (76: 9). � 

The disciples of The The Ahl ul-Bayt have unanimously agreed that the previous holy Verse was revealed for Ali, Fatima, al-Hasan, and al-Hussein (a). Moreover, a good deal of ulema of other sects have also asserted so. 

Interpreting Sura of al-Insan, az-Zamakhshari records the following narration in his book titled Tafsir ul-Keshaf: 

Ibn Abbas narrated: 

The Prophet (s) , with some of his companions, visited al-Hasan and al-Hussein who were sick. They suggested that Imam Ali should vow a three-day fasting if they would recover their health. The Imam, as well as their mother Fatima and Fudda their bondwoman implemented that suggestion. When al-Hasan and al-Hussein were healed, the group fasted. The Imam had no food at that time; therefore, he had to borrow three measures of barley from Shimon the Jew. In the first day, Fatima (a) milled and baked one of these measures. In the very time of breaking fast, a poor man knocked their door and said: �Peace be upon you; the family of Mohammed. I am a poor Muslim. Serve me with food and God may serve you from the food of Paradise. � The Imam gave him his share. The others pursued him and gave their shares. They passed that night without eating anything. On the second day of their fasting, an orphan complaining hunger knocked their door in the time of breaking fast. They offered their shares and passed the second night without having 

anything except water. On the third day and in the very time of breaking fast, a prisoner complaining hunger knocked their door asking for some food. They all offered him their shares before having anything of it. 

On the fourth day, Imam Ali took al-Hasan and al-Hussein to the Prophet while they were trembling because of hunger. �I am very touched for what I see,� said the Prophet who walked with them to their house. There, he saw Fatima standing in her place of prayer while her belly was stuck to her back and her eyes were deep-set. He was affected by such a view. In the meantime, the Archangel Gabriel descended and said: �Mohammed, enjoy it. Allah may please you in connection to your household. � He then recited the Sura. [114] 

STINGINESS

STINGINESS 

Stinginess stands for the abstention from giving in situations of generosity. It is the opposite of generosity and among the mean features that cause humility, hatred, and disgrace. Islam has censured and warned the Muslims strongly against stinginess: 

�It is you who are asked to spend for the cause of Allah, but some of you behave in a niggardly way. Whoever behaves miserly does so against his own soul. Allah is Self-sufficient and you are poor (47: 38). � 

�The stingy ones who try to make others stingy or those who hide the favors that Allah has bestowed on them. We have prepared a humiliating torment for the disbelievers (4: 37). � 

�Those who are avaricious of the favors that Allah has given them should not think that this is good for 

them. Avarice is evil and whatever they are avaricious about will be tied to their necks on the Day of Judgment (3: 180). � 

Imam as-Sadiq narrated on the authority of his fathers that Amir ul-Mu'minin (a) once heard a man saying that stinginess is less forgivable than wronging. The Imam commented: �No, this is a lie. A wrong man may repent, seek Allah�s forgiveness, and correct his mistakes. But when one behaves in a stingy mood, he will not defray the zakat and almsgiving, will not regard his relatives, will not receive the guests hospitably, and will not spend his fortune in the cause of Allah and in the fields of charity. Paradise is forbidden for the stingy. �[115] 

�I wonder at the stingy who speeds towards the very destitution from which he wants to run away and misses the very ease of life which he covets. Consequently, he passes his life like the destitute, but will have to render an account in the next world like the rich. �[116] 

Disadvantages of Stinginess 

Stinginess causes malice and hatred of the close as well as the foreigners. The closest individuals of the stingy may hope were he dead, because he deprives them of his fortune and they expect greedily to inherit him. Besides, the stingy is the most tiring: he exerts all efforts for collecting fortunes, but he does not enjoy them, because he very soon leaves all the fortunes to the heirs. Hence, �he passes his life in this world like the destitute, but will have to render an account in the next 

world like the rich. � 

Forms of Stinginess 

All forms of stinginess are abominable; yet, there is a variance among them. The most sinful form of stinginess is the refusal to defray the financial obligations that God has imposed upon Muslims for organizing their economical lives. Thus, the defects of stinginess vary among persons and states. For example, the stinginess of the wealthy is worse than that of the poor, and to behave stingily with the dependants, relatives, friends, and guests is uglier than it is with the foreigners. 

Treatment of Stinginess 

The advantages and disadvantages of stinginess should be kept in mind, because this may decrease the vehemence of stinginess. If this is not useful, the stingy should prompt himself to openhandedness for the desire of gaining good reputation. If a man feels at ease with openhandedness, he will discipline himself with sincerity and will like for himself to spend in the cause of God. 

There are definite motives of stinginess. The treatment, then, is related to such motives. To stop these motives is to remove the effects. 

The strongest motive of stinginess is fear of poverty, which is one of the evil inspirations of the Devil so as to prevent generosity. By its wise and unparalleled style, the holy Quran decides that stinginess is useless, but it brings about bankruptcy and deprivation: 

�It is you who are asked to spend for the cause of Allah, but some of you behave in a niggardly way. Whoever behaves miserly does so against his own soul. Allah is Self-sufficient and you are poor (47: 38). � 

The holy Quran also decides that everything 

that is given or spent out of generosity will not go in vain; yet, God the All-generous will compensate for it: 

�Whatever thing you spend, He exceeds it with reward, and He is the best of Sustainers. (34: 39) � 

The holy Quran continues to enjoin openhandedness, confirming that he who spends for God�s sake is lending God Who will repay him many folds out of His extensive kindness: 

�Spending money for the cause of Allah is as the seed from which seven ears may grow, each bearing one hundred grains. Allah gives in multiples to those whom He wants. Allah is Munificent and All-knowing. (2: 261) � 

The holy Quran addresses a horrible threat against those whom are enslaved by stinginess: 

�Those who horde gold and silver and do not spend (anything out of it) for the cause of Allah, should know that their recompense will be a painful torment on the Day of Judgment and that their treasures will be heated by the fire of hell and pressed against their foreheads, sides and back with this remark: �These are your own treasures which you hoarded for yourselves. See for yourselves what they feel like. � (9: 34-5) � 

Among the other incentives of stinginess is fathers� excessive care for the future of their sons. Such fathers will not spend their fortunes so as to save them for their sons, believing that such fortunes will protect their sons from poverty. Such an emotion, which is deep-rooted in man�s mentality, cannot be harmful or excessive if it is moderate, reasonable, and away from negligence and exaggeration. Nevertheless, it 

is unfit for people of reason to feel such an emotion so exaggeratively. The holy Quran warns fathers against the prevalence of this emotion over them so that they will not be seduced by the love for their sons: 

�Know that your possessions and children are a temptation for you and that Allah has the greatest reward for the righteous ones. (8: 28) � 

The best word in this regard is the following missive of Amir ul-Mu'minin (a): 

�So then, the worldly collection, which is between your hands, was possessed before you and will be possessed by others after you. You are only hording for one of two men: a man who will use that fortune in the acts of obedience to Allah, and this fortune that you suffered unhappiness until you collected it will be the source of happiness for such an individual. The other man is that who will use the fortune that you collected in the fields of disobedience to Allah, and your hording will cause him unhappiness. None of these two men is worthy of being preferred to yourself or being burdened on your back; therefore, you should hope Allah�s mercy for the past and hope Allah�s sustenance for the remaining. �[117] 

Regarding God�s saying, �That is how God will show them their regrettable deeds (2: 167) ,� Imam as-Sadiq (a) said: 

�The intendeds in the previous Verse are those who do not spend their fortunes in the ways of Allah and then die to leave them to others who will use them either in fields of obedience or disobedience to 

Allah. If the heirs use these fortunes in fields of obedience to Allah, those who collected them stingily will see them accounted with the good deeds of those heirs and, therefore, they will feel regretful for them. If the heirs use such fortunes in the fields of disobedience to Allah, the collectors will be regarded as assistants of those disobedient heirs. �[118] 

There are groups of people who love money maniacally for its being money, without considering it as the means to a pleasure in this world or the world to come. Such groups find their pleasures only in hording money and, then, they behave towards it extremely stingily. 

This sort of love is considered as mania that causes unhappiness and perdition. Money is not the purpose; yet, it is only the means used for livelihood and the Hereafter. Money that is used for any other means is useless: 

�Since wealth does not necessarily guarantee everlasting happiness, then why do you not show kindness to the orphans, or urge one another to feed the destitute? Why do you take away the inheritance of others indiscriminately and why do you have an excessive love of riches? When the earth is crushed into small pieces and (when you find yourself) in the presence of your Lord and the rows and rows of angels, your greed for riches will certainly be of no avail to you. On that day, hell will be brought closer and the human being will come to his senses, but this will be of no avail to him. 

He will say, "Would that I had done some good deeds for this life. " On that day, the punishment of Allah and His detention will be unparalleled. And His bonds will be such as none other can bind. (89: 17-26) � 

�In the Name of Allah, the Beneficent the Merciful: Woe to every slanderer and backbiter who collects and hoards wealth, thinking that his property will make him live forever. By no means! They will be thrown into hutamah. Would that you knew what hutamah is! It is a fierce fire created by Allah to penetrate into the hearts. It will engulf them in its long columns of flames. (104) � 

Amir ul-Mu'minin (a) said: �This world is only termination, suffering, raids, and lessons. As a form of its termination is that, you see that the bows of time are strung, its arrows are put to use, its spears are not missing the target, and its wounds are incurable. It hits the healthy with ailment and hits the alive with death. As a form of the suffering of this world is, that man gathers while he will not have what he gathers and builds but he will not reside in what he builds. Then he leaves to Allah without being able to carry the wealth or use his building. As a form of the raids of this world is that, you imminently see the lucky change into unlucky and the unlucky change into lucky. Between the two, there is nothing more than the luxury that vanished and the misery 

that befell. As a form of the lessons of this world is that a man becomes very near to achieve his expectation but suddenly death captures him. �[119] 

CHASTITY 

Chastity is the abstention from whatever is unallowable and unsuitable, such as excessive food and carnal appetites. It is among the noblest traits and highest features that indicate elevation of faith, self-honoring, and dignity: 

The Prophet (s) said: �The two hollow things�the stomach and the genitals, are the main reasons beyond my umma�s[120] being in Hell. �[121] 

Imam al-Baqir (a) said: �The best worship in the sight of Allah is the chastity of the stomach and the genitals. �[122] 

A man said to Imam al-Baqir (a) that his practices of worship were weak and his prayers and days of fasting were few; however, he hope he would eat and copulate only in legal ways. The Imam answered: �No jihad is better than the chastity of the stomach and the genitals. �[123] 

Reality of Chastity 

Chastity does not mean to deprive oneself of the legal desires of food and sex. It only represents the moderation in the use of such desires. As a matter of fact, negligence and excess are always harmful to humankind. The excessive desires for food and sex cause gross dangers to which we will refer in our discussion of gluttony. Shortage in such desires also causes deprivation of the life enjoyments and legal pleasures. It also causes bodily weakness as well as feebleness of energies and morale. 

The Sought Moderation 

It is difficult to identify the moderation in the desires for food and sex because 

of the different needs and energies of individuals. Moderation of an individual may be considered as exaggeration or shortage for another. The relative moderation is to have only the quantity that is sufficient, away from greed and fill. The best criterion in this regard is that which was stated by Amir ul-Mu'minin: 

�Son! May I instruct you four words after which you will no longer need medicine? Do not eat unless you are hungry. Stop eating while you are still hungry. Chew food deliberately. Before sleeping, go to toilet. You will not need medicine if you follow. � 

�In the holy Quran, there is a Verse gathering the whole matter of medicine. It is: �Eat and drink but do not be excessive. � (7: 31) [124] 

Advantages of Chastity 

Chastity achieves happiness on both levels of individuals and communities. It beautifies man, raises him above gluttony, guards him against flattery to the mean ones, and enjoins him to gain the means of living and desires of life through legal ways.

GLUTTONY 

Gluttony is the opposite of chastity. It stands for the excessive desires for food and sex. It is a mean tendency indicating self-feebleness, greedy nature, and slavery of instincts. 

Amir ul-Mu'minin (a) said: �He who wants to survive, yet no one will survive forever, should ease his back �from the burdens of debts-, have the food as early as possible, and reduce copulation with women. �[125] 

Once, Amir ul-Mu'minin (a) ate some dates, drank water, and then beat on his stomach with his hand and said: �Away with him who lets his stomach cause him to 

be in Hell. � He then recited the poetic verse: 

Whenever you respond to the desires of your stomach and genitals, they both will give nothing but the extreme dispraise. [126] 

Imam as-Sadiq (a) said: �Gluttony is the source of every malady except fever, which appears to the body. �[127] 

�The sated stomach overdoes. �[128] 

�Allah hates the overeating. �[129] 

Abu al-Hasan (a) said: �If people have moderate food, their bodies will be healthy. �[130] 

Disadvantages of Gluttony 

It is not unacceptable to say that gluttony, charms of the falsities of life, and attraction of luxury and lavish expenditure have been the main elements of retardation. All these elements have taken the nations into corruption. Overeating, for example, has many bad results. Modern medicine has proved that most of the diseases, curls, lines on the skins that deform the attractive lineaments of men and women, accumulation of fats, deepness of eyes, exhausting powers, and ailed mentalities�the reason of all these defects is the continuous gluttony and the fatty foods. It has been also proved that overeating exhausts the stomach and creates various sorts of healthy troubles, such as arteriosclerosis, angina pectoris, hypertension, and diabetes. 

The sexual gluttony also causes similar defects, such as impotence of the public health, disappearance of nervous power, and vanishing of vitality. 

Treatment of Gluttony 

It is necessary for the overeater to keep in mind the advantages of chastity and ponder over the disadvantages of gluttony. 

It is necessary for the overeater to try his best to train himself on moderate food. The protective and remedial constitution of health is the moderation of food and the avoidance of 

overeating. This constitution is summarized in the holy Verse: 

�Eat and drink but do not be excessive. � (7: 31) 

The treatment of the sexual gluttony is as follows: 

Keeping in mind the dangers of sexual excess and moral and material corruptions. 

Striving the stimulatives of sexual desires, such as looking at the beauties of women, mixing of the sexes, excessive sexual imagination, and daydreams. 

FAITHFULNESS AND BREACH 

Faithfulness is the fulfillment of the deposited rights. It is the opposite of breach and one of the noblest traits and most dignified qualities that achieve admiration and success. 

The opposite of faithfulness is breach, which stands for the seizure and usurpation of rights. It is one of the meanest qualities and nastiest manners that cause indignity, failure, and disappointment. 

Therefore, reports and traditions urged faithfulness and warned against breach: 

�Allah commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. Allah's advice is the most noble. (4: 58) � 

�Believers, do not be dishonest to Allah and the Messengers or knowingly abuse your trust. (8: 27) � 

The Prophet (s) said: �My umma will be kept in goodness so long as they do not breach the trusts of each other, keep on fulfilling their trusts, and defray the zakat; otherwise, they will be inflicted with famine and harsh years of draught. �[131] 

�The fulfillment of the trusts brings sustenance, while treachery causes poverty. �[132] 

�He who breaches the trust is not one of us. � 

Imam as-Sadiq (a) said: �Do not be deceived by their very much offering of prayers and observance of fasting. In fact, prayers and 

fasting have become habits that they feel desolate if they omit them. You should test them by their truthfulness and fulfillment of trusts. �[133] 

�Abide by God-fearing and fulfillment of the trusts of them who deposit things with you. If the killer of Ali ibn Abi Talib deposits with me a trust, I will surely keep it for him. �[134] 

Advantages of Faithfulness and Disadvantages of Breach 

Faithfulness plays a great role in the lives of nations. It is the system of their deeds, the support of their affairs, the title of their nobility, and the way to their moral and material development. The faithful individuals win the others� admiration, trust, love, and confidence. Besides, such individuals will win shares in people�s fortunes and profits. This fact is applicable to all nations whose lives cannot advance without the surroundings of confidence. Through faithfulness, the Arabs could control the reins of economy and keys of industry and commerce that brought abundant profits. Unfortunately, Muslims, thereafter, neglected faithfulness; therefore, they failed and were disappointed. 

Thus, breach of trusts is one of the major reasons of failure. It is a serious factor causing mutual mistrust, enmity, and fear. Such factor results in social corruption, loose of ties, waste of interests, and dissipation of energies. 

Forms of Breach 

There are many forms of breach that vary in the scope of its cruelty, crimes, and results. The evilest form is trahison that is committed by the thinkers and writers who violate the sacred facts of science by means of distortion and misrepresentation. The divulgement of Muslims� secrets is 

another form of breach. A third one is the breach of the deposits. To confiscate such deposits is surely a double crime of breach, larceny, and usurpation. There are many other repulsive forms of breach that injure both the individuals and communities, such as trickery, cheating, deficient measurements, fraud, and dishonesty. 

FRATERNITY 

Spiritual Fraternity 

The pre-Islamic era was a stage of tragedies in the various mental and material fields. Moral dissolution and disorder were the most horrible tragedies that caused people to practice natures of beasts, law of jungle, disagreement, fighting, killing, usurpation, and declamation of revenge and retaliation. 

When the dawn of Islam rose to spread its lights over humankind, it could, through its immortal principles and unparalleled constitution, stop these tragedies and cut off these combats. Then, it changed these ignorant herds into �the best nation that ever existed among humanity. �[135] Faith replaced atheism, order replaced disorder, knowledge replaced ignorance, peace replaced war, and mercy replaced retaliation. 

Thus, these concepts faded away and were replaced by the new Islamic principles. The Prophet (s) began to establish that ideal nation whose individuals were unique in order, morals, and perfection. As they progressed under the pennon of the holy Quran and the leadership of the Prophet (s) , Muslims flew in the horizons of generosity until they could achieve the principle of fraternity in such a method that could not be achieved by any other code. Moreover, the ties of belief became stronger than those of kinship, and, likewise, the bonds of faith exalted over the tribal and national bonds. 

Muslims, hence, became a united nation of compact lineup, high edifice, and fluttering pennon: 

�People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of Allah is the most pious of you. Allah is All-knowing and All-aware (49: 13). � 

The holy Quran went on implanting the concepts of spiritual fraternity in the mentalities through numerous Verses compacted by a remarkable and wise style. 

The Quran, once, legislates fraternity as a law that should be applied by Muslims: 

�Believers are each other's brothers. Restore peace among your brothers. Have fear of Allah so that perhaps you will receive mercy (49: 10). � 

On another occasion, the Quran confirms the law of fraternity and warns against factors of disagreement, reminding of the grace of the Islamic fraternity and harmony after long periods of disagreement and fighting: 

�All of you united hold fast to the rope of Allah, and recall how He favored you when your hostility to each other had torn you apart. He united your hearts in one faith and through His grace you became brothers (3: 103). � 

In abstract, Islam has exerted all efforts for strengthening the spiritual fraternity among Muslims and protecting it against trends of disagreement and separation through the constitution of the social ties. 

As a model, we provide the following: 

The Islamic constitution of the social ties took Muslims� emotions and feelings far above the slavery of the tribal sectarianism to guide them to the noblest aim; namely, the obedience to God and 

the seeking of His satisfaction. Love, hate, giving, deprivation, support, and disappointment�all these should be for the sake of God. Such being the case, the handles of fraternity will become firmer and Muslims will become the like of the well-established building each part of which strengthens the other. 

The Prophet (s) said: �The mutual love of the believers that is intended sincerely for the sake of Allah is one of the greatest classes of faith. He who loves, hates, gives, deprives�all for the sake of Allah is surely one of the choices of Allah. �[136] 

Imam as-Sejjad (a) said: �When Allah will gather the past and the late generations on the Day of Resurrection, a caller that everybody will hear will cry out on those who loved each other for the sake of Allah. A few people will stand up. They will be sent to Paradise without being rendered to judgment. In their way to Paradise, the angels will meet and ask them. �We are going to our abodes in Paradise without being rendered to judgment,� they will answer. As the angels ask them about their class, they will answer, �We loved each other for the sake of Allah. � As the angels ask them about their deeds due to which they have gained such a rank, they will answer, �We loved and hated for the sake of Allah. � The angels then will say: Very well is the reward of the doers of charity. �[137] 

Imam al-Baqir (a) said: �If you want to know whether you are to the good or 

not, you should test your heart: if it loves the people of obedience to Allah and hates the people of disobedient to Him, you are then to the good and Allah loves you. If your heart hates the people of the obedience to Allah and loves the people of the disobedience to Him, you are then not to the good and Allah hates you. Certainly, man will be attached to the one whom he loved. �[138] 

Imam as-Sadiq (a) said: �On the Day of Resurrection, those who love each other purely for the sake of Allah will be on luminous stages; the light of their faces, bodies, stages, and everything will be shining so that shining will be their distinctive feature and everybody will point to them and say those loved each other for the sake of Allah. �[139] 

�He who does not love or hate for the sake of the religion is not Muslim. �[140] 

The Islamic constitution of the social ties enjoined Muslims to adhere to the factors of coalition, dignity, and luxury, such as exhorting each other to the right, helping each other in fields of piety, supporting each other for the achievement of justice, and joining the forces in the economical fields of life. According to the Islamic Sharia, all Muslims are one family whose matters of happiness and unhappiness are the same. The constitution of such a family is: 

�Muhammad is the Messenger of Allah and those with him are stern to the disbelievers yet kind among themselves. (48: 29) � 

And The slogan is �the saying of the Prophet 

(s): 

�He who begins his day without caring for the affairs of the Muslims is not a Muslim. � 

The Islamic constitution of the social ties warned Muslims against all factors of separation, hostility, obscenity, backbiting, talebearing, breach, and cheating as well as all other matters that arouse seditions and rancor. The Muslims� principal in this point is the Prophet�s saying: 

�The true believer is only he whom Muslims can trust in regard with their estates and souls. The true Muslim is only he whom Muslims are saved from his hand �physical harm- and tongue- verbal harm-. The true Muhajir[141] �emigrant- is that who deserts the sins. �[142] 

The Islamic constitution of the social ties granted the opportunities of improving friendly relations between Muslims, such as exchanging visits, frequenting religious circles, and witnessing Islamic gatherings such as collective prayers, hajj,[143] and the like.

SECTARIANISM 

Sectarianism stands for supporting one�s people, family, or homeland on bases in violation of the law, right, and justice. Islam has fought against sectarianism and warned Muslims from its vices. 

The Prophet (s) said: �Whoever has the least amount of fanaticism in his heart shall be raised by Allah on the Day of Resurrection together with the pagan Arabs of the pre-Islamic times. �[144] 

�By means of Islam, Allah eradicated the fanaticism of the pre-Islamic times and the taking pride in fathers. Certainly, all people belong to Adam who was created from dust. The best of you in the sight of Allah is the most pious. �[145] 

Imam as-Sadiq (a) said: �As for him who behaves fanatically, Allah will bind him with a 

fire band. �[146] 

Imam al-Baqir (a) narrated: 

Salman al-Farsi -the Persian- and Omar were among some companions who began mentioning their tribes and lineages proudly. Omar asked Salman: �What is your tribe? � Salman answered: �I am Salman the son of God�s servant. I was astray, but God guided me through Mohammed. I was poor, but God made me rich through Mohammed. I was slave, but God set me free through Mohammed. This is my lineage, Omar. � 

As he was told of the previous discussion, the Prophet (s) commented: �People of Koreish! A man�s lineage is his religion, personality is his moralities, and origin is his intellect. Allah says: People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of Allah is the most pious of you (49: 13). � 

He (s) turned to Salman and said: �Salman! No one of those is preferable to you by any means except piety. You are preferable to him whom you are more pious than he is. �[147] 

The best evidence on the credibility of Islam in its denial of the confessional feud and deciding faith and piety to be the criterion of preference is the fact that Abu Lahab who was the real Arab and the uncle of the Prophet (s) was declared as disbeliever and that he would be punished and tortured in Hell because of his atheism: 

�May the hands of Abu Lahab perish! May he too perish! His property and worldly gains will be 

of no help to him. He will suffer in a blazing fire. (111: 1-4) � 

Salman, on the other hand, was Persian and away from Arabism, but the Prophet (s) granted him that immortal medal of honor: 

�Salman is one of us�The The Ahl ul-Bayt. � 

This was for nothing other than his high faith, genuine honesty, and wholehearted devotion to God and His Messenger. 

Reality of Sectarianism 

The dispraised sectarianism against which Islam has warned is supporting one another in fields of wrongness and taking pride in the non-Islamic values. 

Conversely, there is the fanaticism for the right as well as the support of one another on achieving the public interests of Islam, such like defending the religion, guarding the Islamic homeland, and protecting Muslims� dignities, souls, and fortunes. This sort of fanaticism is praised since it results in uniting the aims and efforts and achieving dignity and poise for Muslims. 

Imam as-Sejjad (a) said: �The fanaticism for which one is offended is to prefer the evil individuals of one�s clan to the righteous people of another. To love one�s clan is not a sort of fanaticism, which is to support one�s people on evildoings. �[148] 

Calamities of Sectarianism 

A survey into the Islamic history, as well as the reasons of the collapse of Muslims, proves that the confessional feuds were the main reason that resulted in the disagreement, disunity, and crumbling of Muslims and their powers that led to such a gloomy destiny. Muslims were humiliated only when the disuniting tendencies of fanaticism found grounds in their mentalities and caused their handles of mutual affection to 

be broken and their ties of fraternity to be split up. Hence, they became the example of retardation, separation, and humbleness after they had been the symbol of superiority, cohesion, and pride. They did not take heed of God�s saying: 

�All of you united hold fast to the rope of Allah, and recall how He favored you when your hostility to each other had torn you apart. He united your hearts in one faith and through His grace, you became brothers. You were on the verge of falling headlong into the abyss of fire, but Allah saved you. (3: 103) � 

JUSTICE 

JUSTICE 

Justice is the master of virtues and the course to peace. Islam has glorified justice and encouraged it through numerous texts of the Quran and the Sunna: 

�Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. (16: 90) � 

�Be just in your words, even if the party involved is one of your relatives. (6: 152) � 

�Allah commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. (4: 58) � 

As he was asked about the codes of the religion completely, Imam as-Sejjad (a) said: �They are to say the right, judge with justice, and fulfill the pledge. �[149] 

Imam as-Sadiq (a) said: �Justice is more delicious than honey, softer than butter, and more sweet-smelling than musk. �[150] 

Imam ar-Rida (a) said: �The application of justice and charity is sign of the continuance of graces. �[151] 

Forms of Justice 

(1) Man�s justice towards God: 

This is the brightest form, the highest concept, and the title of credibility of justice. How is it possible for anyone to fulfill the obligations of God so justly since God is the All-benefactor Whose graces are innumerable and favors are incalculable? It is impossible to achieve justice towards the Lord Who is absolutely Self-Sufficient except through confessing of shortcoming. 

Justice towards God stands for the believing in Him, being sincere with Him, believing in His messengers and representatives, and responding to the necessities, such as the love for Him, having the honor of worshipping Him, persisting on the obedience to Him, and being away from the acts of disobedience to Him. 

(2) Man�s justice 

towards the society: 

This form of justice can be achieved by observing the individuals� rights, refraining from maltreating them, dealing with them through noble traits, and courtesy, and sympathizing the poor as well as the other matters of social justice. 

In the holy Quran, God summarizes the factuality of the public justice by saying: 

�Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. He forbids them to commit indecency, sin, and rebellion. Allah gives you advice so that perhaps you will take heed. (16: 90) � 

Amir ul-Mu'minin (a) depicted the course of the social justice so briefly and eloquently: 

�My son, make yourself the measure for dealings between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others, as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others, which you would 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. � 

(3) Justice towards the dead: 

The alive should be just towards the dead who departed this life leaving fortunes and gaining nothing in their everlasting journey except a few yards of clothes and narrow spans of the inside of the earth. 

It is just for the alive to 

feel sympathetic to the dead and reward them equitably by implementing their wills, defraying their debts, doing charitable and righteous deeds for their sake, and seeking God�s forgiveness to them. 

Imam as-Sadiq (a) said: �The dead feels happy for seeking Allah�s mercy and forgiveness for him in the same way as the alive feels happy for the presents gifted to him. � 

�As for Muslims who do a charitable deed for the sake of a dead, Allah will double their rewards and will reward the dead for that deed, too. �[152] 

(4) Justice of the rulers: 

Because of their being the leaders of people and the guardians of nation, the rulers are the worthiest of being characterized by justice. On that account, the rulers� justice represents the highest concept of justice and the most influential. Through the rulers� justice, security is achieved, peace predominates, luxury prevails, and the subjects become happy.

Advantages of Justice 

The sound souls are created on the nature of the love for justice and hate for wronging. Over the existence on this earth, all human beings agreed unanimously, despite their different trends and courses, on glorifying justice. Furthermore, they have gone on praising its virtues and dedicating themselves to the doing of justice. It is then the secret of the existence of nations and the symbol of virtues. Only was it because the loss of justice, the great powers collapsed and the glorious civilizations reduced to rubble. 

The The Ahl ul-Bayt (a) were high examples of justice. Their deeds and words were immortal lessons that light for humanity the courses of 

justice, right, and guidance: 

In his final disease, the Prophet (s) asked people to retaliate upon him if he had made mistake with any of them intentionally or unintentionally. Suwada ibn Qays said: �God�s Messenger, once, you were riding your she-camel and having a cane in the hand when I received you after you had been in Ta�if. As you were trying to beat your riding animal with your cane, you hit my belly. � The Prophet (s) ordered him to retaliate. �Show me your belly,� asked Suwada, and the Prophet did. �May I put my mouth on your belly, God�s Messenger? � asked Suwada. The Prophet permitted, and Suwada said: �I seek the guard of the Prophet�s place of retaliation against fire of Hell. � 

The Prophet then asked him to retaliate or forgive. �I will certainly forgive, God�s Messenger,� said Suwada. The Prophet prayed: �Allah, forgive Suwada ibn Qays, for he forgave You Prophet Mohammed. �[153] 

Abu Saeed al-Khidri narrated the following: 

A Bedouin asked the Prophet (s) importunately to defray the debt that he owed him. The companions interfered and reproached the Bedouin, saying, �Woe is you. Do you know to whom are you addressing? � �I am only demanding with my right,� said the Bedouin. The Prophet (s) said to his companions: �You should have been with the right party. � He then summoned Khawla bint Qays and asked her to loan him some dates and promised he would repay her when his share would come to his hand. She did, and the Prophet (s) gave the Bedouin his due in 

full after he had invited him to a meal. The Bedouin said: �You have given the due in full. God may give you your due in full. � The Prophet commented: �Those who give the due in full are the best of people. Woe to the nation whose individuals do not give the weak his due in full. � 

It is said that the Bedouin embraced Islam after he had seen the high morality of the Prophet, and said: �God�s Messenger, I have never seen such a fair individual. �[154] 

Thus was Amir ul-Mu'minin Ali (a). Imam as-Sadiq (a) narrated the following. 

When he hold the position of caliphate, Ali (a) scaled the mimbar and said: �All praise and thanks be to Allah. I will not seize a single dirham from your shares so long as a single bunch of my dates in Yathrib is available. Be sure. Do you think I will prefer you to myself? � Aqil[155] stood up and said: �This means that you will put me and the black ones of Medina on the same level, does it not? � The Imam (a) asked him to sit down, and said, �You have no preference to the black ones of Medina except by means of a virtue in Islam or piety. �[156] 

The following narration in recorded by Ibn Hagar in his book titled �As-Sawaaiq ul-Muhriqa� page 79: 

(Ibn Asakir narrated that) Aqil asked Amir ul-Mu'minin (a) to give him some money because he was poor. The Imam told him to wait until his share of the public treasury would come out. As 

Aqil insisted, the Imam asked a man to take Aqil to the market and lead him to the locks of the stores so that he would unlock and take from them. �Do you want me to be thief? � asked Aqil. The Imam (a) said: �And do you want me to be thief as you ask me to give you the shares of Muslims? � Aqil then threatened he would join Muawiya. 

As soon as Aqil asked him, Muawiya gave him one hundred thousand dirhams and asked him to take the mimbar and tell people his story with his brother. 

Aqil ascended the mimbar and said: �People, when I tried to make Ali give up his religion, he refused and preferred his religion to me. But when I asked Muawiya to prefer me to his religion, he did. �[157] 

Ibn Abbas narrated the following: 

I, once, visited Amir ul-Mu'minin (a) and found him repairing one of his old slippers. As he finished, he added it to the other and asked me to evaluate. �It is valueless,� I answered. As he insisted, I said: �They may be half a dirham. � He (a) commented: �By Allah I swear, these slippers are favorable for me to my leadership to you unless I constitute the right or reject the wrong. �[158] 

On another occasion, Imam Ali (a) said: �By Allah, I would rather pass a night in wakefulness on the thorns of as-Sadan (a plant having sharp prickles) or be driven in chains as a prisoner than meet Allah and His Messenger on the Day of Judgment as 

an oppressor over any person or a usurper of anything out of worldly wealth. And how can I oppress any one for (the sake of a life) that is fast moving towards destruction and is to remain under the earth for a long time. �[159] 

INJUSTICE 

INJUSTICE 

Terminologically, injustice is to put a thing in an inappropriate place. Polytheism, hence, is grave injustice, because it is replaced with monotheism. Conventionally, injustice stands for the seizure of rights, and the words and deeds of hostility against others, such as revilement, backbiting, confiscation of property, crimes of beating or murder, and the like forms of wrongdoings. 

Injustice, however, is one of the bad characteristics that are deep-rooted in most of the mentalities. All over history, humankind suffered various kinds of tragedies that made life seem depressing. It therefore is the comprehensive of sins, source of evils, and incentive of corruption. God says: 

�The unjust will certainly have no happiness. (6: 21) � 

�Allah does not guide the unjust. (6: 144) � 

�Allah does not love the unjust. (3: 57) � 

�The unjust will face a painful punishment. (14: 22) � 

�We destroyed certain generations who lived before you because of their injustice. (10: 13) � 

�Do not think that Allah is unaware of what the unjust people do. (14: 42) � 

� (On the Day of Judgment) to redeem oneself of one's injustice, one would gladly spend the wealth of the whole earth if it were possible. On seeing the torment one will try to hide his regret. They will all be judged fairly and no wrong will be done to them. (10: 54) � 

Amir ul-Mu'minin (a) said: �By Allah, even if I 

am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it. For me, your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last? � 

Abu Bassir narrated the following: 

Two parties of litigation filed their case before Imam as-Sadiq (a). After he had listened to both of them, the Imam spoke: �It is quite true that he who seizes something by wrong means is not seizing goodness. Certainly, the oppressed party seizes from the religion of the wronging party more than that which the wronging party seizes from the oppressed party�s property. He who does evil to people should not show loathing towards the evil that is done to him. As a matter of fact, man will harvest nothing but that which he sowed. No one will harvest sweetness from the bitter, and no one will harvest bitterness from the sweet. � 

These words of the Imam (a) made the two parties settle their litigation before they left him. [160] 

Imam as-Sadiq (a) said: �He who seizes his brother�s property wrongfully will consume a flame of fire on the Day of Resurrection. �[161] 

�As for him who wrongs others, Allah will cause him, his descendants, or the descendants of his descendants to be wronged by absolute persons. � 

When the Imam was asked 

how it is acceptable for God to cause somebody to wrong the descendants of the wrongdoer, he referred to God�s saying: 

�Those who are concerned about the welfare of their own children after their death should have fear of Allah and guide them properly. (4: 9) � 

To punish sons for their fathers� crimes is restricted only to those who accept and welcome their fathers� wrongdoings so that they would inherit such usurped properties. To punish such sons is a reproach that discourages the wrongdoers from aggressions out of their care for their dear sons. It is also a good tiding for the oppressed individuals that their oppressors will be punished eventually. 

The Prophet (s) said: �For anyone who begins his day without having the intent to oppress anybody, Allah will forgive his sins �that he committed against his Lord-. �

Forms of Injustice 

(1) Self-Wronging 

Self-wronging is the negligence of the obedience to God. Therein, disappointment and humility will be the result: 

� (I swear) By the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived (of happiness) (91: 10). � 

(2) Injustice towards the Family 

Injustice towards the family occurs when the paterfamilias neglects to apply the true Islamic education to them, overlooks to guide them to virtue, uses excessive severity and violence, and prevents them from having the necessities of good livelihood. Such matters cause material and ethical shortcomings to the family members. 

(3) Injustice towards the Relatives 

This form of injustice occurs 

when the relatives are deserted, disappointed in misfortunes, and deprived of feelings of kindness. Such matters bring about enmity and disregard of relations. 

(4) Injustice towards the Society 

This form of injustice occurs when the individuals of a society are treated proudly, their rights are neglected, dignities are disrespected, and interests are disregarded. Such behaviors cause social corruption. The most hideous forms of social injustice is wronging the weak individuals who lack the ability to defend themselves and have no weapon other than complaining and supplicating to the All-merciful Just Lord. 

Imam al-Baqir (a) said: �When my father was dying, he hanged me to his chest and said: son, I command you with the matter that my father said to me that his father had commanded him with when he was dying. I command you to beware of wronging him who has no supporter against you except Allah. �[162] 

(5) Injustice of the Rulers 

This sort of injustice is the gravest. 

Imam as-Sadiq (a) narrated: �Allah ordered, by revelation, one of the prophets to go to the absolute ruler of that kingdom and say to him: I have not appointed you for shedding their blood and seizing their property. I only appointed you for responding to the cries of the oppressed people. Even if they are atheists, I will not neglect the oppressions that the wronged people encounter. � 

Imam as-Sadiq (a) related on the authority of his fathers that the Prophet (s) said: �On the Day of Resurrection, Hell will speak to three categories of people: the rulers, the reciters, and the wealthy. 

It will say to the ruler: �Allah gave you authority, but you did not rule justly. � Hell, then, will swallow him in the same way as birds swallow grains of sesame. 

To the reciter, Hell will say: �You adorned yourself before people but fought against Allah by committing the acts of disobedience to him. � Hell, then, will swallow him. 

To the wealthy, Hell will say: �Allah showered you with abundant worldly wealth, but when He asked you for a loan, you refused out of your stinginess. � Hell, then, will swallow him. �[163] 

The previous threat is not restricted only to the wrongdoers; it also includes those who join the oppressors, those who accede to their deeds, and those who contribute in their evildoings. All these are partners in the sin and the punishment: 

Imam as-Sadiq (a) said: �The wrongdoer, his supporter, and the one who accepts his deed are partners (of the same crime). � 

To stand by the oppressed people and protect them from inequity is one of the best acts of obedience to God that leave nice traces and good marks on the spiritual and material existence of humankind. 

Imam al-Kadhim (a) said to Ibn Yaqttin[164]: �Guarantee for me one thing and I will guarantee for you three things: guarantee for me that you will settle the need of anyone of our adherents that you meet in the center of caliphate and I guarantee for you that you shall not encounter the strike of swords, you shall not be under the ceiling of any cell, and poverty shall never visit your 

house. �[165] 

Abu al-Hasan (a) said: �There are certain disciples of Allah who accompany the rulers for guarding Allah�s disciples. (According to another report,) Those are the ones whom Allah will save from Hell. �[166] 

Imam as-Sadiq (a) said: �The expiation of holding governmental authorities is to settle the needs of the friends. �[167] 

A man asked Imam as-Sadiq (a) to write a message to an-Nejashi, the treasury official of al-Ahwaz and Persia, to cancel the debts that he owed his office, since an-Nejashi was Shiite. The Imam did, and the man carried that message to an-Nejashi and handed it over to him when they were alone. In that message, the Imam (a) wrote: �In the Name of Allah the Compassionate the Merciful. Please your brother and Allah will please you. � 

As he read the message, an-Nejashi kissed and put it between his eyes and asked the man about his need. �I owe your office ten thousand dirhams,� said the man. An-Nejashi asked his secretary to cancel the debt and record ten thousand dirhams that the man would have the next year. He then took out ten thousand dirhams and gave to the man and asked, �Have I pleased you? � �Yes, you have,� answered the man. An-Nejashi took another bag of ten thousand dirhams and gave to the man and asked, �Have I pleased you? � �Yes, you certainly have,� said the man. An-Nejashi went on giving that man everything, including a riding animal, a bondmaiden, and a servant, and asking whether he had pleased him until it was the turn of the 

rug on which he was sitting. He also asked the man to provide all his needs so that he would settle them. 

The man came to Imam as-Sadiq (a) and told him of the whole story. The Imam was highly delighted. �Son of God�s Messenger,� asked the man, �Are you pleased by that which an- Nejashi had done to me? � The Imam answered: �Yes, indeed, by Allah. His deed has also pleased Allah and His Messenger. �[168] 

Bad Consequences of Injustice 

To deem ugly and deny injustice is a natural quality of humankind. The free spirits refute injustice and exert all efforts for fighting against it. Commonness of injustice is the most dangerous epidemic on societies, since it causes social collapse. To overlook acts of injustice encourages the oppressors to go beyond the limits in aggression and criminality. It also enjoins the oppressed people to revenge themselves upon others. Such being the case, disorder will be common. All this will certainly produce dissolution of nations as well as loss of security and luxury. 

Treatment of Injustice 

It is very difficult to treat from injustice and pull up its roots. At any rate, it may be possible to ease the sharpness of injustice by: 

Keeping in mind the virtues of justice and nice influence, such as spread of peace, amicability, and comfort, 

Learning lessons from the disadvantages and mental and material damages of injustice, 

Strengthening the religious restraint by means of educating the conscience and the feelings of the values and purposeful concepts of faith, and 

Studying the examples of the despots who suffered the evilest consequences because of their tyranny and injustice. 

It is narrated that a Kurdish celebrity, once, was invited to a banquet of a prince. As he noticed two grilled partridges on the banquet, he smiled. The prince asked him for a reason. He narrated: �When I was in the vigor of my youth, I waylaid a merchant. When I was about to kill him, he begged me, but, uselessly. When he despaired, he turned to two partridges that were on 

a mountain and asked them to be the witnesses on that crime. Now, I remembered that situation when my eyes fell on these two grilled partridges. � 

As the man finished, the prince said: �Yes, the two partridges testified on your crime. � He then ordered to behead that man. [169] 

It is also narrated that, one night, Abdul-Melik ibn Marwan �the Umayyad caliph- could not sleep; therefore, he summoned a storyteller who told the following story: 

�An owl in Mosul asked the hand of the daughter of an owl in Basra for her son. The owl of Basra stipulated that the dowry should be one hundred ruined villages. �Well,� answered the owl of Mosul, �I cannot do so now. But if God perpetuates our governor for only one more year, I will easily do it. �� 

Abdul-Melik was highly affected by this story. Since early morning, he dedicated all his efforts to repealing the injustice that befell some people, judging justly between individuals, and inspecting his officials� deeds. [170]

SINCERITY 

Sincerity stands for purifying one�s deeds from blemishes of ostentation in order to make them purely intended to God Who says: 

�Whoever desires to meet his Lord should strive righteously and should worship no one besides Him. (18: 110) � 

�Worship Allah and be devoted to His religion. The religion of Allah is certainly pure. (39: 2-3) � 

�They were only commanded to worship Allah, be uprightly devoted to His religion, steadfast in prayer and pay the zakat. This is truly the eternal religion (98: 5). � 

The Prophet (s) said: �As for anyone who works to Allah sincerely for forty days, Allah will 

make the springs of wisdom come out of his heart and tongue. �[171] 

�Man cannot be full knowledgeable before he considers people as camels with regard to relation with Allah, and considers himself the meanest. �[172] 

Amir ul-Mu'minin (a) said: �This world is wholly ignorance except the situations of knowledge. Knowledge is wholly ignorance except that which is practiced. All the practices are showiness except those which are done heartily. Sincerity, likewise, is insecure before the end result is realized. �[173] 

Imam al-Jawad (a) said: �Sincerity is the best worship. �[174] 

Virtue of Sincerity 

Values of deeds vary according to their purposes. The measure of decency and acceptance of deeds depends upon the nobility of purpose and purity from blemishes of cheating, defraud, and hypocrisy. In view of the Islamic Sharia, the only incentive is the intention that stirs the deed. Whenever such an intention is heartily provided to God and purified from the blemishes of showiness, it will be honored by the acceptance of God. Conversely, if cheating and showiness is mixed with the intention, the wrath and refusal of God will befall it. On that account, sincerity is the cornerstone of the beliefs and the factual stipulation that is specified for the validity of deeds. Sincerity, also, frees from inducements and deceptions of the Devil: 

�He (the Shaitan) said, �By Your Glory, I shall seduce all of them (children of Adam) except Your sincere servants among them� (38: 82-3). � 

Obstacles of Sincerity 

Since sincerity is the brilliant lodestar that shows the courses of true obedience and honest worship of God, the Devil has used all snares 

for inducing people through a great variety of deceptive expectations, such as fondness of reputation and wealth, attainment of glory, and seeking for material desires. Sometimes, the devilish inspirations may come in the form of soft, deceptive whispering. Accordingly, one may practice acts of obedience to God with the intention of sincerity, but if he examines them closely, he will find them mixed with showiness. This is in fact one of the most dangerous slips that nobody can evade except the genuine disciples. 

It is related that a man said: �For thirty years, I used to offer my prayers collectively in the mosque in the first row. One day, I was late because of something and I had to join the second row. As soon as I stopped, I felt embarrassed. Only then, I discovered that my previous prayers had been my source of pleasure. � 

It is also narrated that a worshipper used to fast for forty years without letting anyone, including his relatives, notice so. He used to take his food to give it as alms in his way to the market so that his family member think that he would have his food in the market and the people in the market think that he had his food at home. 

How to Obtain Sincerity? 

The most important incentive of showiness is to attract people�s admirations and obtain their satisfaction. As a matter of fact, the obtainment of people�s satisfaction is an unattainable purpose, because people are unable to satisfy themselves; therefore, they cannot be satisfied with others. 

The only One Whose satisfaction should be sought is God Who possesses the reins of the affairs completely and can do everything. Hence, the true men of reason should direct towards Him and obey Him completely heartily. 

Showiness and cheating cannot continue for a long time. They are soon revealed before everybody, and the showy will soon become the subject of loathing and disrespect. 

It is narrated that a man from the Israelites decided to worship God so that people would praise him. For a long period, he observed an excessive worship to God, but every individual who passed by him realized that he was ostentatious. One day, he said to himself that he had tired himself and wasted his lifetime for nothing; hence, he should work heartily from now on. As he did, every individual who passed by him was admired by his worship and said that he was pious man. 

SHOWINESS 

SHOWINESS 

Showiness stands for seeking high rank and respect of people by flaunting charity: 

�The hypocrites try to deceive Allah but He, in fact, deceives them. They stand up in prayer lazily just to show that they pray, but, in truth they remember Allah very little. (4: 142) � 

�Whoever desires to meet his Lord should strive righteously and should worship no one besides Him. (18: 110) � 

�� Like the one who spends his property to show off and who has no faith in Allah or belief in the Day of Judgment. (2: 264) � 

The Prophet (s) said: �A time will come upon people in which their intentions will be evil and their appearances 

will be deceiving�all out of their greediness for the worldly pleasures. Their deeds will not be heartily intended for the sake of Allah. Their religion will be showiness. They will not feel fearful at all. Then, Allah will inflict upon them with such harsh punishment that they will not be responded even if they pray for Him like the drowned. �[175] 

The Prophet (s) said: � (On the Day of Resurrection,) some people will be taken to Hell. The Lord will order Malik[176] to tell Hell not to burn those individuals� feet, because they used them for walking to the mosques, not to burn their faces, because they used to perform the (ritual) ablution so perfectly, not to burn their hands, because they used to raise them in supplications, and not to burn their tongues, because they used to recite the Quran very frequently. Then, the angel in charge of Hell will ask them about their manners. They will answer: We used to do all these things not for the sake of Allah. Hence, we were told to take the rewards of our deeds from those for whom we used to do. �[177] 

Imam as-Sadiq (a) said: �Any form of showiness is polytheism. Certainly, he who does something for the sake of people should take the reward from people, but whoever does purely for the sake of Allah will take his reward from Allah. �[178] 

�As for anyone who keeps secret a good deed, Allah will sooner or later reveal a good reputation for him. As for him who keeps secret an 

evil, Allah will sooner or later reveal an ill reputation for him. �[179] 

Categories of Showiness 

1. Showiness of the Belief: 

This category of showiness stands for pretending faith and concealing disbelief. It is hypocrisy, which is the most serious and the gravest danger on Muslims. 

2. Showiness of Acts of Worship 

This category stands for practicing acts of worship openly before people so as to show them, while the same acts of worship are neglected in seclusions. As example of this category is to offer prayers openly, show the signs of fasting, prolong the gestures of the prayer, recite in a distinguishable way, frequent to the mosques, witness the collective prayers incessantly, and practice similar acts pretentiously. The showy, in this case, is considered as more sinful than the neglector of worship because he does so out of his disregarding God and trying to deceive people. 

3. Practical Showiness 

Under this category lie the pretence of being pious, having the beard unshaved, branding the forehead as a sign of frequent prostration, dressing hard clothes, and the like false appearances of ascetics. 

4. Verbal Showiness 

Under this category lie the false declamation of wisdom, pretence of enjoining good and forbidding evil, and mentioning the divine reward and punishment. 

Incentives of Showiness 

Fondness of high rank is the most important incentive of showiness. 

The anticipation of criticism is a reason that pushes man to pretend to show acts of worship and charity in order to avoid censure. 

Greed is a strong incentive urging showiness. 

The criminals try to dress themselves with false appearances of piety so as to cover up themselves. 

Some Facts 

For the purpose of completing this discussion, it is suitable to refer to some facts: 

- Scholars have had different opinions regarding the preference of the concealment or exposure of the acts of obedience. In abstract, deeds are subject to intentions, and each will be rewarded according to his intention. Thus, there is no difference between concealed or open showiness. Likewise, the semi-showiness does not differ, whether it is hidden or shown. In definite situations, it is preferable for those who cannot stand their showiness, because of its intense incentives in their inner selves, to conceal it. On the other hand, if one�s deed is purified from blemishes of showiness and intended for a good purpose, such as enjoining charity, it is, in this case, preferable to show the appearances of piety. 

In case sincerity is heartily intended in the acts of worship, it is inoffensive to show people such appearances and to be pleased by them provided that the source of such pleasure is the expectation of God�s favor. 

Once, Imam al-Baqir (a) was asked whether it is acceptable to be pleased by showing one�s good deeds before others. He answered: �This is not unacceptable. As a matter of fact, every 

single individual likes that Allah reveals his good deeds before others provided that such good deeds are not intended for showing off. � 

Since the Devil uses all trickeries for inducing people so as to prevent them from going on in the plans of charity and obedience, it is necessary to beware of him. The Devil urges to neglect the acts of worship. If he fails in this regard, he induces eagerly to show off. If he fails in this regard too, he casts in minds the idea that they are showing off and that all the deeds are mixed with showiness. Such being the case, it is necessary to reject the devilish inspirations and pay no attention to the inducements and insinuations of the Devil. The true sincere, however, cannot be cheated by such ill inspirations. 

On the authority of his fathers, Imam as-Sadiq narrated that the Prophet (s) said: �If the Shaitan inspires you, during your prayers, that you are showing off, you should then offer your prayers as long as you like unless the time of another obligatory prayer begins. The same thing is said about any other act that is done for sake of the life to come. But if the act was for a worldly benefit, you should then rest yourselves. �[180]

Disadvantages of Showiness 

Showiness, being mere cheating and deception, is undesirable manner indicating self-humbleness. The fickle and the deviant take showiness for achieving their goals without feeling embarrassed. The showy, however, commits two grand sins: he first challenges God because he prefers the servants to 

their Lord and, second, cheats people by means of hypocrisy and pretence. Regarding his impudence and foolhardiness, the showy looks like an individual stopping before a great king showing false loyalty, while he, in the meantime, is cheating that king by courting the bondmaidens or flirting with the servants. It is very appropriate for that king to punish such an individual so harshly for his disparagement and ridicule. The showy deserves a harsher punishment, because he disparages God and cheats His servants. Moreover, care is the share of the showy in the end: as he flatters for gaining the impossible; that is the content of all people, he gains nothing but disappointment. 

In truth, ill-heartedness very soon floats on the surface to show the reality. Referring to this fact, the Prophet (s) said: 

�As for anyone who keeps something in the mind, Allah will dress him with that thing. If it is good, the dress will be good, but if it is bad, the dress, likewise, will be bad. �[181] 

Treatment of Showiness 

Practical Treatment of Showiness: 

To challenge the Devil and frustrate his trickeries and insinuations by using logical method of self-satisfaction. 

To reject the devilish inspirations of showiness completely by relying upon sincerity. 

To avoid the fields and appearances of showiness by concealing the acts of worship until self-confidence and sincerity are gained. 

Within the anecdotes of showiness, it is narrated that a Bedouin, as he entered a mosque, was highly admired by the prayer offered by a person. �I was highly admired by your prayer,� said the Bedouin. �What is more, I 

am fasting,� said that person, �the prayer of the fasting people are rewarded doubly. � The Bedouin then handed the reins of his camel to that person as a trust because he had something to do for a while. As the Bedouin left, that person took the camel and ran away. As he was back, the Bedouin did not find his camel or that person. He searched for him for a long time, but uselessly. He then left showing his grief for his camel that he lost because of that man�s showiness. 

- It is also narrated that Ali (a) threatened the Bedouin who did not offer his prayer properly with the stick[182] that he had in the hand. The man repeated his prayer and, when he finished, asked whether this one had been better than the previous. �No,� answered Ali, �the first one was better, because it was offered for the sake of God, while this one was offered out of fear of the stick. � 

CONCEIT 

Conceit stands for self-importance for a good trait or a noble quality, such as knowledge, wealth, high rank, or righteous deed. The difference between conceit and arrogance is that the previous is to regard oneself highly important without the feeling of being proud, while arrogance is conceit plus feeling of pride. Conceit, however, is a detestable manner implying self-humbleness, narrow-mindedness, and impudence: 

�Do not consider yourselves very great. Allah knows best who is the most righteous person (53: 32). � 

The Prophet (s) said: �Allah knew that sin is better for the believer than self-conceit; 

lest, He will never let the believers commit sins. �[183] 

Imam al-Baqir (a) said: �Three things are exterminating: to regard the deeds are very much, to neglect the sins, and to be conceited. �[184] 

Imam as-Sadiq (a) said: �The conceited shall perish. �[185] 

�Eblis the cursed said to his troops, �If only I could impose three things upon son of Adam, I would not care for whatever he would do then, because his deeds will not be accepted: to regard his deeds as very much, neglect his sins, and be controlled by conceit. ��[186] 

�A knowledgeable man asked the worshipper about his prayers. �How can a person like me be asked about his prayers? � said the worshipper. �How about your weeping (out of fear of God)? � asked the knowledgeable man. �I weep so heavily that my tears flow on my cheeks,� answered the worshipper. The knowledgeable commented, �To laugh while you are truly fearful of God is surely better than weeping while you are conceited. No single item of the deeds of the conceited will be raised (i. e. accepted). �� 

One of the Imams (a) narrated that two men; a worshipper and sinful, entered a mosque. When they went out, the sinful was faithful and the worshipper sinful. The worshipper offered the rites of worship while he was conceited; therefore, his mind was engaged in his conceit. The sinful offered the acts of worship because he was regretful for his sins; therefore, he was seeking God�s forgiveness as he remembered his sins. [187] 

It is worth mentioning that the discommended conceit is to consider the good deed 

as very much. To feel pleased for the good deed along with modesty for sake of God�this is not included with the discommended conceit. 

Disadvantages of Conceit 

Conceit causes selfishness and vanity, which are the causes of people�s detestation and humiliation. It turns one�s eyes away from noticing his own defects. The conceited forgets his sins and causes himself many damages, since negligence of sins stops against repentance to God and exposes to His wrath. 

Treatment of Conceit 

Because conceit and arrogance are of the same origin, though they differ in trend, their treatment is the same. It is important for the self-conceited to realize that all virtues that arouse in himself conceit are the graces of God that He grants to whom He wills. Hence, He should be shown gratitude for them. 

In the field of avoiding self-conceit, it is related that one of the righteous people, once, left his house after midnight for visiting one of the holy shrines and offering the rites there. In his way, he was controlled by conceit and thought that he was in his way for offering rites of worship in such a cold hour while others were enjoying warmth and sleep in their houses. Meanwhile, he saw one of the hawkers who was selling round rape. He pushed himself towards him and asked how much he would earn from that job. �Two or three dirhams,� said the hawker. The man then thought with himself, �Why should I be so conceited? The value of my sleepless and wandering in such an hour is 

only two or three dirhams. �

CONVICTION 

Conviction is the constant believing in the principles of the religion. Such believing should conform to the reality and not be shaken by suspicions. If it does not, it is then compound ignorance. 

The Islamic Sharia has taken a special notice of conviction and showered people of conviction with glorious items of praise: 

Amir ul-Mu'minin (a) used to say: �No one can find the true taste of faith before he believes that whatever befell him would never miss him and whatever missed him would never befall him. The real source of harm and benefit in only Allah. �[188] 

Imam as-Sadiq (a) said: �Faith is preferable to being Muslim. Conviction is preferable to faith. In fact, there is nothing more powerful than conviction. �[189] 

�The little permanent deed with conviction is favorable in the sight of Allah to the many deeds that are lacking conviction. �[190] 

�To avoid pleasing anyone and discontenting Allah and reproaching anyone for something that Allah has not given to you�these are parts of the trueness of Muslim�s conviction. The sustenance cannot be obtained through (any sort of) niggardliness and will not be ceased when someone hates it. If you escape your decided share of sustenance in the same way as you escape death, it will surely catch you in the same way as death will inevitably catch you. Out of His justice and equality, Allah has made pleasure and rest lie in conviction and content, and has made care and grief lie in suspect and dissatisfaction. �[191] 

Once, Imam ar-Rida (a) was asked to identify the 

best of two men one of whom says only the truth, but he commits wrongdoings, consume wines, and perpetrates the grand sins, while the other is less in conviction but he does not commit such evildoings. The Imam said: �The first one is just like a man who sleeps on the right course; as soon as he is awaken, he will take it. The other is like a person who sleeps on the wrong course; when he is awaken, he cannot realize the right course to take. �[192] 

Imam as-Sadiq narrated that the Prophet (s) once, noticed a young man, in the mosque just after the Fajr prayer, nodding his head with his face pale, his body thin, and his eyes sunken in his head. �How is your morning? � the Prophet asked the young man. �God�s Messenger,� answered the man, �I begin this morning with full conviction. � 

The Prophet (s) was admired by this answer; hence, he said, �There is a proof for every conviction. What is the proof of yours? � 

The young man said, �God�s Messenger, my conviction is the reason of my grief, sleeplessness, and thirst in midday. Hence, I disdain this world along with its pleasures so completely, as if the Throne of my Lord is prepared for the judgment, all people, including I myself, are gathered there for interrogation, and as if people of Paradise are there enjoying the bliss and introducing themselves to each other and leaning on the sofas, and as if people of Hell are there tormented and lined up, and now 

I can hear the sound of fire in my hearings. � 

The Prophet (s) said to his companions, �Surely, Allah has illuminated the heart of this man with faith. � He (s) then asked him to keep on such faith and conviction. The young man asked the Prophet to pray to God for martyrdom, and the Prophet did. 

Not before long time, that young man participated in one of the Prophet�s campaigns and was martyred. [193] 

Qualities of People of Conviction 

People of conviction, as they are flourished and lightened by the glittering rays of conviction, acquire various colors of mental perfection that exalt them to a lofty spiritual standing. Thus, they are characterized by high moral standards and moral conducts as they avoid vices and bad manners. The illusions of this world cannot divert them from exalting their spiritual qualifications for gaining the lofty ranks and the expected endless pleasures of the life to come. They exert all efforts for offering acts of obedience to God for sake of attaining His satisfaction. They trust in Him completely in sorrow and in joy. They neither fear nor hope for anything except God because they are convinced of His well management and wisdom. Their prayers therefore are responded and their charismata are shown. Finally, they find favor with God. 

Ranks of Faith 

There is a great variety in the scope of people�s faith. Some are forerunners in the field of faith while others are too tardy. The following holy text may cast shadow on such a variety. 

Imam as-Sadiq (a) said: �Like stairs, faith is of 

ten ranks that should be taken one by one. The owner of two ranks of faith should not accuse the owner of one rank of having nothing of faith until he climbs the ten ranks successfully. Hence, you should not throw him who is lower than you are down, lest he who is higher than you are will throw you down. You should also raise him who is lower than you are so leniently and you should avoid burdening him with heavy things that break his back. In fact, he who breaks a believer should set him. �[194] 

Categories of Faith 

1. Natural Faith: 

Natural faith is that which God grants, such as faith of the prophets and their successors, because those individuals are the highest examples of faith and nobility of conviction. Neither doubts nor can the devilish inspirations influence them. 

Transient Faith: 

Transient faith is the artificial that is only said without having any reality in the inner self. Such category of faith is very soon influenced by doubts and ill inspirations. 

Imam as-Sadiq (a) said: �A man may begin his day with faith but ends it with disbelief or the opposite. Some people borrow faith then dress it. Those are the borrowers. �[195] 

�Allah created prophecy in the prophets; hence, they never apostatize. Likewise, He created succession of prophecy in the prophets� successors; hence, they never apostatize. For some believers, He created faith in them; hence, they never apostatize. For others, they are given faith as loans; but if they pray and supplicate to Allah importunately, they keep on that faith. �[196] 

After 

these two sayings, Imam as-Sadiq (a) adds a third one as the criterion of constant and transient categories of faith. He says: 

�Regret, sorrow, and woe�all will be to him who does not benefit by that which is shown to him and does not realize whether his belief is for his good or bad� he whose deeds conform to his words will be saved (since he enjoys constant faith) , while he whose deeds do not conform to his words enjoys the transient faith. �[197] 

Acquisitive Faith 

Acquisitive faith is the slight natural that has been grown and increased until it is exalted to a considerable level. This category of faith, however, has different ranks. 

Now, let us provide some advices that help in protecting the natural part of faith and saving the acquisitive: 

- It is recommended to associate with the faithful, pious individuals and avoid the sinful, wicked ones. It is well known that the associate plays a great role in acquiring moralities. Referring to this fact, the Prophet (s) said: 

�A man follows his associate�s beliefs. Hence, you should care for choosing your associates. � 

It is recommended to avoid looking in and listening to the books of deviation and sayings of the misleading people whose main concern is to poison the others� pure ideas in order to take them away from the Islamic creed and to corrupt the values and concepts of faith in their mentalities. 

- It is recommended to practice pondering over God�s creatures that are characterized by beautiful made, accurate organizing, and fascinating wisdom of management: 

�In the earth, there 

is evidence (of the Truth) for those who have strong faith. There is also evidence of the Truth within your own selves. Will you then not see? (51: 20-1) � 

It is highly recommended to strive oneself and practice acts of obedience to God. It is recommended to avoid acts of disobedience to God so that one�s mentality will be established correctly by the concepts of faith. As a matter of fact, the soul is as pure as fresh water unless it is blemished by pollutions. Were it not for the rust of sins and the dirt of wrongdoings that raid at the souls to seize their beauties and abate their lights, most of people would benefit by the illumination of faith: 

� (I swear) by the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived (of happiness) (91: 7-10). � 

Imam as-Sadiq (a) said: �When a man commits a sin, a black spot emerges to his heart. If he repents, that spot will disappear. But if he keeps on committing sins, that spot will increase in area until it covers the whole heart. That man will never see success. �[198]

PATIENCE 

PATIENCE 

Patience is the moderate steadfastness against misfortunes. It is also defined as to compel oneself to stand the necessities of the Sharia including the matters to do and the matters not to do. It indicates wisdom, broadmindedness, high morality, and great steadfastness. In more than seventy 

places in the holy Quran, God refers to and praises patience. He promises the patient of His contentment and liking: 

�Allah loves those who have patience (3: 146). � 

He promises He should always support them: 

�Allah is with those who have patience (8: 46). � 

He promises He should grant them abundance rewarding: 

�Allah will recompense the deeds of those who have exercised patience, without keeping an account (39: 10). � 

He promises He should confer upon them with a variety of kindness: 

�We shall test you through fear, hunger, loss of life, property, and crops. (Muhammad) , give glad news to the people who have patience and in difficulty say, "We are the servants of Allah and to Him we shall all return. " It is they who will receive blessings and mercy from Allah and who follow the right guidance. (2: 155-7) � 

Imam al-Baqir (a) said: �Paradise is surrounded by misfortunes and patience. He who shows steadfastness against misfortunes of this world will be in Paradise. Hell, likewise, is surrounded by lusts and appetites. He who allows himself to have these lusts and appetites will be in Hell. �[199] 

�In his final hours, my father embraced me to the chest and said, �son, stand the right even if it is bitter, for if you do it you will be granted your rewards without interrogation. �[200] 

Imam as-Sadiq (a) said: �The rank of patience for faith is as same as the rank of the head for the body. When there is no patience, there will be no faith. �[201] 

�The believer who shows steadfastness against misfortune that befalls him will be given the rewards of one 

thousand shahids. � 

One may ask how people of patience are given the rewards of one thousand shahids who are the heroes of patience in the fields of jihad? To answer this wonderment, we say that people who practice patience deserve the rewards of those shahids although God will grant them more rewards. 

Amir ul-Mu'minin (a) said: �He who is not saved by steadfastness will surely be killed by impatience. �[202] 

Categories of Patience 

Steadfastness against Misfortunes and Calamities 

This category of patience is the greatest because it implies self-dignity, wide-mindedness, unruffledness, and progression. Man is naturally the subject of misfortunes that befall him unwillingly while he has no ability to stop them. The best thing that such a man may practice in such states is to armor himself with steadfastness without which man will surely collapse and become a palatable bite of griefs: 

�Give glad news to the people who have patience and in difficulty say, "We are the servants of Allah and to Him we shall all return. " It is they who will receive blessings and mercy from Allah and who follow the right guidance. (2: 155-7) � 

Amir ul-Mu'minin (a) said: �If you practice patience, the destined calamity will befall you while you are rewarded. But if you lose your temper, the destined calamity will befall you while you are sinned. �[203] 

It is worth mentioning that patience that is described as nice stands for the steadfastness against the inescapable calamities, such as loss of a dear person, usurpation of the wealth, or persecution of the enemy. Submission to calamities, while the ability to protect oneself 

against them is available, is a sort of foolhardiness that is denied by Islam. The thing that divests of the virtue of patience is the excessive intolerance, such excessive complaint and grumbling. To give vent to the mental pains by means of moderate weeping and to complain about the sufferance of a disease are among the necessities of the vital emotions. The Prophet (s) said when his son Ibrahim died: 

�The eyes shed tears and the heart grieves, but we will say nothing that may displease the Lord. � 

Within the folds of history, there are many stories carrying glorious examples from the past generations who practiced patience remarkably: 

It is narrated that Khosrow the Persian king, once, was angry with Bozorgmehr; therefore, he detained him in a gloomy house and ordered to enchain him with iron. Several days later, the king sent some people to investigate his state. As they visited him in that gloomy house, they found him tranquil and cheerful. They were astonished; therefore, they wondered: �How can you enjoy such peace of mind while you are in such miserable state? � He answered: �In fact, I have made, mixed, and used six humors that helped me keep such manner. The first humor is trust in God. The second is to believe that every destined matter will inevitably occur. The third is the fact that steadfastness is the best thing that the inflicted person should opt. The fourth is the fact that what should I do if I do not practice patience, since I will not make 

impatience prevail on me. The fifth is that there may be some others who suffer harsher calamities. The sixth is that relief may come in any moment. �[204] 

Imam ar-Rida narrated the following story on the authority of his fathers (a): One day, Prophet Solomon said to his companions: �Although Allah has granted me a kingdom that no one will ever have its like, made the wind, humankind, jinn, birds, and beasts subservient to me, taught me the languages of birds, and granted me a part of everything, I have never passed a whole daytime with pure pleasure. Tomorrow, I want to go to the surface of my palace in order to watch my kingdoms. Thus, do not let anybody visit me so that nothing will ruin my pleasure. � 

The next day, he took his stick in the hand, went to the highest point in his palace, and leaned on his stick watching his kingdoms cheerfully. Suddenly, a young handsome man came to him from one of the corners of his palace. �Who permitted you to enter my palace on this day that I have dedicated to my seclusion? � asked the prophet (a). �I entered here by the permission of the lord of this palace,� said the young man. �Well,� said Solomon, �the lord is worthier of this than I am. Who are you? � �I am the angel of death,� answered the young. �What for are you here? � asked Solomon. �I am here for grasping your soul,� answered the angel. �Do it, then,� said the prophet, �This is 

surely the day of my pleasure. Allah has rejected for me to have pleasure other than meeting Him. � Hence, the angel grasped the soul of the Prophet Solomon while he was leaning on his stick��[205] 

Standing the Obedience and Perseverance against the Disobedience to God 

Man, naturally, rejects the obligatory regulations that delimit his freedoms, even if such regulations are put for sake of achieving his pleasure. Thus, man does not submit to such regulations except by means of inducement, encouragement, warning, or threat. 

Seeing that the practicing of acts of obedience to God and the avoidance of acts of disobedience to him are two difficult deeds, to stand the obedience to God and to persevere against the disobedience to Him are within the most important obligations: 

Imam as-Sadiq (a) said: �Stand the acts of obedience to Allah and practice the perseverance against the acts of disobedience to Him. This world is only one hour: you cannot find the taste of pleasure or bitterness of all that which passed, and you can never realize that which has not come yet. Hence, show steadfastness in that hour and you will be surely happy. �[206] 

�On the Day of Resurrection, a group of people will go straightly to knock the door of Paradise. As they are asked about their identities, they will answer they are people of patience. As they are asked about the fields of their patience, they will answer that they stand the acts of obedience to Allah and persevere against the acts of disobedience to Him. Then, Allah will say, 

�They have told the very truth. Let them be in Paradise. � This is the indication of Allah�s saying: 

Allah will recompense the deeds of those who have exercised patience, without keeping an account. (39: 10) �[207] 

�Patience is of two forms: steadfastness against misfortunes. It is good and fair. What is better and fairer is the ability to avoid what Allah has forbidden. �[208] 

Patience of the Graces 

This category of patience stands for self-control against the inducements of ingratitude. As a matter of fact, steadfastness against tragedies of this life is not preferable to self-control against pleasures, passions, and charms of this world. The neglect of steadfastness against misfortunes results in destroying impatience. Likewise, negligence of self-control in luxury results in ingratitude and exaggeration, which are both detestable: 

�The human being still tends to rebel when he becomes wealthy (96: 6-7). � 

Patience of graces means to observe the rights of such graces and exploit them in the fields of charity, such as helping the miserable, aiding the persecuted, settling the believers� needs, and avoiding slips of ingratitude and vanity. 

Advantages of Patience 

Patience is the shelter of the grievous because it supplies with tranquility. It is also security against intolerance and anxiety. Without patience, the afflicted people would fall in and become the prey of mental and physical defects. Patience, too, is the expected hope due to which God has prepared the great rewards. 

How to Acquire Patience? 

To acquire patience it is recommended: 

To look in the virtues and nice traits of patience. 

To ponder over the disadvantages that impatience leaves on people�s lives. Impatience does not settle a need, save from acts of God, or change a reality. It only results in wearisome. In his How to Stop Worrying and Start Living, Dale Carnegie says: �In the last eight years, I have read every book, magazine, and article that dealt with worry. Do you want to know the wisest and most beneficial advice that I extracted through such prolonged survey? It is �satisfy yourself with the inescapable. �� 

To sympathize with the actuality of this life, which is based upon troubles and concerns. Indeed, this world is not the abode of comfort. It is a transitory place of test for the believers. Like students who exhaust themselves in the tests for sake of obtaining high grades, the believers in this world are examined for recognizing the scope of their faith and conviction: 

�Do people think they will not be tested because they say, �We have faith? � We had certainly tried those who lived before them to make sure who were truthful in their faith and who were liars (29: 2-3). � 

To learn lessons from the sufferings 

of the great persons who exercised patience for sake of God purely, and 

To practice matters of entertainment that help in alleviating the pains and relaxing the nerves, such as traveling, visiting charming views, and reading amusing stories.

GRATITUDE 

Gratitude stands for thanking the conferrer for his graces and using them in the fields that he accepts. It is one of the qualities of perfection that grow and perpetuate the graces. Because of His absolute self-sufficiency, God does not benefit by one�s thanks. As a matter of fact, the benefits of thanks are due to the thankful himself, since he expresses his appreciation for the divine graces and uses them in the fields that achieve the contentment of God. So, the thankful person�s happiness lies in his acts of obedience to God. 

The Islamic Sharia, through texts of the holy Quran and Sunna, has called people to be characterized with gratitude: 

�Thank Me and do not show ingratitude to Me. (2: 152) � 

�Eat of the sustenance of your Lord and give thanks to Him. (34: 15) � 

�Remember when your Lord said to you, 'If you give thanks, I shall give you greater (favors) , but if you deny the Truth, know that My retribution is severe� (14: 7). � 

�Very few of My servants are grateful. (34: 13) � 

The Prophet (s) said: �He who eats and gives thanks will have the reward of him who fasts purely for the sake of Allah. He who gives thanks and enjoys good health will have the same reward of him who practices patience in his illness. He whom is conferred with graces 

and gives thanks will have the same reward of him whom is deprived and satisfied. �[209] 

Imam al-Baqir (a) said: �If you look at an ailed person, you should say, but not let him hear you, �All praise is due to Allah Who protects me from that which inflicted you, but if He wills, He shall do. � He who says so will never be befallen by that ailment. �[210] 

Imam as-Sadiq (a) said: �He who is conferred with thanks will be granted increase. Allah says: �If you give thanks, I shall give you greater (favors). ��[211] 

�The thanks of every grace, no matter how big it is, is to praise Allah for it. �[212] 

�The gratitude that is shown to Allah for any grace, no matter how big it is, is surely better and weightier than the grace itself. [213] 

�Verily, one of you drinks water and Allah assigns Paradise to him on that account. Verily, one who takes the vessel (containing water) , brings it to his mouth, then takes Allah's name, then drinks from it, then draws it away while desiring it, then praises Allah, then drinks from it again, then takes it away while he desires it, then praises Allah, then drinks from it again, then sets it aside and praises Allah, Allah makes the paradise obligatory for him. � 

Categories of Gratitude 

Gratitude can be classified into three categories: 

gratitude of the heart, 

verbal gratitude, and 

gratitude of the organs. 

Once the heart is full of the recognition of the graces of the Conferrer Lord, the tongue expresses thanks. Once the heart and the tongue unite in the feelings 

of gratitude, they inspire the organs to express their gratitude by submission and response to the acts of obedience to Him. 

Thus, there are various categories and methods of showing gratitude: 

Gratitude of the heart is to recognize the grace and recognize that its source was God. 

The verbal gratitude is to express thanks to the Conferrer. 

Gratitude of the organs is to engage them in acts of obedience to God and save them from plunging in acts of disobedience to Him. 

Hence, it is necessary to thank each of the graces of God in a suitable form: 

To thank for a fortune is to spend some of it in the fields of obedience to God. 

To thank for the knowledge is to publicize and expose its beneficial concepts. 

To thank for a high rank is to support the weak and the persecuted and save them from the oppression that befall them. 

The true gratitude of any grace cannot be attained whatever efforts are exerted, because showing gratitude is one of the graces and items of success that God confers. Consequently, man is too short to show the proper gratitude for any grace. 

Imam as-Sadiq (a) narrated that Allah revealed to Prophet Moses: �Moses, thank Me so properly. � �Lord,� asked Moses, �How can I thank You so properly while I cannot find any method of showing gratitude to You other than that which You have conferred upon me? � The Lord answered: �Moses, as long as you realize this fact, you are thanking Me so properly. �[214] 

Virtue of Gratitude 

The appreciation for graces and acts of kindness and 

thanks for the conferrers of favors are within the properties of the noble personalities. As the graces are increased, they should be thankworthier and more appreciative so that they may attain the level of the divine favors that man can never evaluate and thank properly. 

As a matter of fact, every single twinkling of the eye, every single word that is produced by the mouth, every single movement of an organ, and every single breath�all these are great favors of the Lord that none can evaluate except those who are deprived of them. 

If it is obligatory to thank the favor of the creatures, how will it be then if the favorer is the Creator Whose graces are countless and favors are innumerable? 

Finally, showing gratitude takes nearly to the Lord and achieves His contentment and His endowments of more graces and favors. 

Ingratitude, on the other hand, is the trait of the humble personalities. The holy Quran tells that ingratitude is a direct reason of the collapse of nations and the eradication of their blessings: 

�Allah tells a parable about a secure and peaceful town surrounded by abundant sustenance. Its inhabitants rejected the bounties of Allah and He caused them to suffer hunger and fear as a result of their deeds (16: 112). � 

As he was asked about the explanation of God�s saying, �And they said: our Lord! Make spaces to be longer between our journeys; and they were unjust to themselves so We made them stories and scattered them with an utter scattering; most surely there are signs in this 

for every patient, grateful one, (34: 19) � Imam as-Sadiq (a) said: �Those were some peoples whose villages were connected to each other. They had flowing rivers and many fortunes, but they showed ingratitude to Allah and changed what is in their hearts; therefore, Allah changed the graces that they enjoyed. As a matter of fact, �Allah does not change the condition of a nation unless it changes what is in its heart. � He then sent upon them a torrent that scattered their villages, ruined their territories, and wasted their fortunes. In place of their two gardens, Allah gave to them two gardens yielding bitter fruit and (growing) tamarisk and a few lote? trees. �This We requited them with because they disbelieved; and We do not punish any but the ungrateful. �[215] 

�When the people of Tharthar were given great graces, they baked the core of wheat and used it for cleaning their babies from feces. That bread was put on each other until it took the form of a high mountain. As a man passed by a woman who was using that bread for the same purpose, he said, �Woe to you! Fear Allah and do not cause your graces to be eradicated and taken away from you. � She answered, �Are you threatening us with starvation? As long as our lake is flowing, we do not fear famine. � Allah did not accept so; therefore, He blocked their lake and stopped rainfall and planting. They, first, consumed all that which they had stored. Then, they had to consume that mountain 

of bread to the degree that it was distributed among them by measure. �[216] 

Imam ar-Rida narrated on the authority of his fathers that the Prophet (s) said: �The quickest in punishment is ingratitude. �[217] 

How to Acquire Thankfulness? 

To acquire thankfulness, it is recommended: 

To ponder over the great variety of graces, good turns, and acts of kindness that God has conferred. 

To neglect considering the luxurious people who enjoy excessive means of living and false pleasures of this world, and to look at the miserable people as well as those who are in less levels of livelihood. Amir ul-Mu'minin (a) said: 

�Try to look very frequently at those who are less than you are in the levels of livelihood, for this is a sort of showing gratitude. �[218] 

To keep in mind the calamities from which God has saved and the diseases that God has changed into good health and the hardships that He has changed into luxury, and 

To think of the advantages of showing gratitude, some of which are the attracting of the conferrer�s contentment and increase of his favors, and to ponder over the disadvantages of ingratitude, some of which are attracting the conferrer�s dissatisfaction and decrease of his graces.

TRUST IN GOD 

Trust in God means to rely upon Him and to commend all affairs to Him by diverting from anyone or anything else. The source of trust in God is power of heart and conviction. Likewise, loss of trust in God is originated from feebleness of heart and conviction and influence of apprehensions and illusions: 

�Allah is Sufficient for the needs of whoever 

trusts in Him. (65: 3) � 

�Allah loves those who trust Him. (3: 159) � 

� (Muhammad) , say, �Nothing will happen to us besides what Allah has decreed for us. He is our Guardian. In Allah alone do the believers trust. � (9: 51) � 

�If Allah is your helper, no one can defeat you. However, if He abandons you, who would help you? The true believers trust in Allah. (3: 160) � 

Amir ul-Mu'minin (a) said: �Regarding all of your affairs, seek the refuge of your Lord, for you are seeking the refuge of a sheltering haven and powerful sanctuary. �[219] 

�Within his sermons to his son, Luqman said: Son, for him who is unconvinced and ill-intentioned in the matter of seeking earnings, he should learn lessons from the fact that Allah has created him and guaranteed his sustenance in three states; He secured him and gave him his decided shares of sustenance without exerting any efforts or planning for any proposal in gaining them. First, when he was in mother�s womb, Allah was giving him his sustenance without being exposed to coldness or heat. Then, Allah caused him to go out to this world and gave him his shares of sustenance, which were sufficient and nutrient, from the mother�s breast while he had no power to earn. Then, when he was weaned, Allah gave him his share of sustenance out of the earnings of his parents who were very kind to him to the degree that they preferred him to themselves in many situations. When he attained maturity and went on seeking earnings for himself, he became unable to 

stand it, mistrusted his Lord, denied the rights that he should defray from his earnings, and behaved stingily with his dependants and himself. All that was because of his expecting scarcity, mistrusting Allah and suspecting His promised recompense in this world and the world to come. See, my son, how evil such man is! � 

Imam as-Sadiq (a) said: �Richness and honor are wandering. They settle only when they find a situation of trust in Allah. �[220] 

He (a) also narrated that Allah revealed to Prophet David (a): �For any one of My servants who relies upon Me heartily exclusively, then the heavens and the earth plot against him, I will surely grant him an exit between them to escape their plots. But for the servant who relies upon any of My creatures, I will cut the rope that links him to the heavens and will sink the earth under his feet and, then, I will not care where he will perish. �[221] 

�He who is given three things will not be deprived of three others: he who is granted supplication to Allah will not be deprived of response; he who is granted thankfulness will not be deprived of increase; he who is granted trust in Allah will not be deprived of His security. � Read in the Book of Allah: �Allah is Sufficient for the needs of whoever trusts in Him. (65: 3) � �If you give thanks, I shall give you greater (favors) (14: 7). � �Pray to Me for I shall answer you prayers. (40: 60). �� 

Reality of Trust in God 

Trust in God does not 

mean to neglect the means that achieve benefits and to lift no single hand for facing events and crises. As a matter of fact, trust in God is to confide in and depend on Him exclusively, because He being the source of goodness, the originator of reasons, the predominant over the creatures, and the only able to give success. To have such trust in God should not conflict with the reliance on the natural means and the outward reasons for achieving the aims, such as supplying for traveling, armament for fighting against the enemies, treatment against diseases, and guard against dangers. All these are necessary for protecting man and achieving his aims. God has decided to make all matters proceed according to their natural reasons. Notwithstanding, it is necessary to depend upon and trust in God for achieving the purposes. 

As he noticed a Bedouin neglecting hobbling his camel for he had relied upon God exclusively, the Prophet (s) instructed him: �Hobble your camel then trust in Allah exclusively. � 

Ranks of Trust in God 

Like the variety of faith, there is a great variety among people in ranks of trust in God. Some are forerunners in this regard: they devoted themselves completely to God and neglected everything except Him. Those are the prophets, their successors, and the saints. 

As an example on the best picture of trust in God, it is narrated that when Prophet Abraham (a) was in his way to the fire, the angel Gabriel met him in the air and asked whether he would do him 

anything. He answered: �For you, you can do me nothing. I depend on God Who is the best Guardian. � Then the angel Michael met him and suggested that he would extinguish that fire since rain and water had been under his disposal. The prophet also rejected. Then the angel of wind met him and suggested that he would cause that fire to fly away, but the prophet also rejected. Then the angel Gabriel came to him again and asked him to supplicate to God. Abraham said: �My supplication is worthless so long as He knows my current state best. �[222] 

Advantages of Trust in God 

Man, in this life, is exposed to calamities, problems, and crises against which he fights. He, once, overcomes, and is overcome in other situations. In most cases, such calamities knock man down and make him helpless and brokenhearted. Thus, man lives in permanent worry because he anticipates loss, poverty, and ailment. It is true that modern civilization has helped in alleviating burdens of life by the availability of means of comfort, but it has failed to supply mentalities with tranquility. Worry is still casting its shadows on people and collaring the necks resulting in multiplication of mental diseases and events of suicide and insanity in the most civilized countries. 

Through its moral constitution, the Islamic Sharia could alleviate the worries of people and supply them with huge spiritual energies, such as tolerance, steadfastness, trust, and confidence. To adhere to this fact achieves peace of mind and replaces fear with security. 

After all, trust in God 

is one of the most important factors that attain self-dignity, self-respect, and peace of conscience. People that are worthiest of adhering to trust in God are the celebrities and reformists. They are in need for willpower and self-determination for facing others� obstinacy and overstepping many obstacles and barriers. 

How to Acquire Trust in God? 

We can acquire trust in God by: 

Keeping in mind the Verses and traditions that confirm the virtues of trust in God. 

It is narrated that Imam al-Hussein (a) composed the following: �If calamities of time bite you, do not seek the refuge of the creatures. Do not ask anybody except God the Distributor of the sustenance. If you live for a long time and wander in this world from the west to the east, you will not find anybody who is able to give you happiness or remove your unhappiness. � 

It is also narrated that Amir ul-Mu'minin (a) composed: �I have satisfied myself with that which God has decided for me, and I have entrusted my affairs with my Creator. As He used to treat me charitably in the past, He will keep on in the rest. 

Strengthening belief in God, trust in His good turn, and considering His being the source of goodness, originator of reasons, and able to do everything. 

Paying attention to the nice doing of God and His outstanding care for man all over stages of life, and keeping in mind that God will surely guard him who depends upon Him and save him who seeks His help. 

Learning lessons from the changeability of 

this life. Many poor people have become rich, many rich people have become poor, many celebrities have become paupers, and many paupers have become celebrities. 

Finally, to gain true trust in God is to satisfy oneself with His acts in situations of joy and misery.

FEAR OF GOD 

Fear of God stands for the mental pains arisen from the anticipation of God�s punishment for the commitment of acts of disobedience to Him. It enjoins holding on straightforwardness and forbids vices and sins. For that reason, the Sharia has paid a considerable attention to fear of God: 

�Only Allah�s knowledgeable servants fear Him. Allah is Majestic and All-pardoning. (35: 28) � 

�Those who fear their Lord in secret will receive forgiveness and a great reward (67: 12). � 

�However, those who had feared their Lord and restrained their souls from acting according to their desires, Paradise will be their dwelling (79: 41). � 

The Prophet (s) said: �For those who avoid acts of disobedience or the illegal desire that is shown before them out of fear of Allah, Allah will prevent the fire of Hell from consuming them, save them on the Day of the Grand Horror, and fulfill His promise to them that He cites in His Book as He says: �Those who fear their Lord will have two gardens (55: 46). �[223] 

Imam as-Sadiq (a) said: �Fear Allah as if you can see Him before you. If you cannot see Him before you, then it is surely that He can see you. If you think that He cannot see you, then you disbelieve Him. If you realize that He can see 

you and, yet, you commit acts of disobedience to Him, then you consider Him as the humblest among those who can see you. �[224] 

�The believer should live between two fears�the past sin that he does not know what Allah will do about it and the remaining days that he does not know what misfortunes he will encounter through them. Thus, the believer begins his day fearfully and ends his day fearfully. Except fear, nothing mends the believer. �[225] 

�You will not be true believer unless you are fearful (of God�s punishment) and hopeful (for His reward). You will not be true fearful and true hopeful unless you avoid what you fear and work for what you hope. �[226] 

A wise man said: �How poor man is! Had he feared the fire of Hell in the same way as he feared poverty, he would have been saved from the both. And had he desired for Paradise in the same way as he desired for the worldly pleasures, he would have won the both. And had he feared God secretly in the same way as he feared people openly, he would have achieved happiness in this world and the world to come. � 

- A wise man said to al-Mahdi the Abbasid caliph who asked for an advice: �This seat that you are in now was occupied by your father and uncle before you, was it not? � �Yes, it was,� answered the caliph. �They had done some acts because of which you expect they will be saved, had they not? � asked the wise man. 

�Yes, they had,� answered the caliph. �They also had done some acts for which you are afraid they will be punished, had they not? � asked the wise man. �Yes, they had,� answered the caliph. �Now,� said the wise man, �you should do these acts because of which you expect they will be saved and you should avoid these acts for which you are afraid they will be punished. � 

Fear between Ebb and Flow 

The previous texts have depicted the importance of fear and its contribution in rectifying man and qualifying him to have the honor of God�s contentment. Like the other noble traits, fear does not deserve praise unless it is characterized by moderation away from shortage and excess. Excess fear impoverishes the personality and deprives of hope. Moreover, it causes despair, which, in turn, brings about perpetual deviation. Shortage of fear, also, causes negligence, shortcoming, and rebel against acts of obedience to God. By the balance of fear and hope, one�s self nourishes, conscience towers up, and the spiritual energies go forward. Referring to this point, Imam as-Sadiq (a) said: 

�Hope for Allah in a form that does not draw you to the commitment of acts of disobedience to Him, and fear Him in such a way that does not make you despair of His mercy. �[227] 

Advantages of Fear 

The values of the noble traits depend on levels of the virtuous concepts and principals of righteousness that they leave on personalities. Accordingly, fear occupies the first place among the noble traits. It has played a big role in the 

fields of belief since it is the main reason encouraging acts of obedience to God. Feelings of fear enhance the souls and take them to a lofty angelic position that imparts to the ideality of the angels. As he compared among angels, human beings, and animals, Amir ul-Mu'minin (a) said: 

�Surely, Allah has characterized the angels by intellect without sexual desire, and characterized animals with desire without reason. He exalted man by bestowing upon him both qualities. Accordingly, if man�s reason dominates on his desire, he rises to a state above that of the angels (because this state is attained by man in spite of the existence of hurdles which do not vex the angels) , and if man�s desire dominates on his reason, he drops to a state bellow that of the animals. �[228] 

Consequently, we notice that the fearful deem easy the sufferings they encounter because of acts of obedience to God and deem bitter the sweetness of the sins and acts of disobedience to Him, because they fear His wrath. 

This in fact achieves mental and physical happiness in the same way as this cosmos, along with its components, is organized because of its submission to God: 

�All righteously believing male or female will be granted a blessed happy life and will receive their due reward and more. (16: 97) � 

All the current calamities, such as commonness of disorder, spread of crimes, prevalence of mental perplexity, that humankind is suffering is only the result of going away from the course of the Creator and neglecting His constitution: 

�Had the people of 

the towns believed (in Our revelations) and maintained piety, We would have certainly showered on them Our blessings from the sky and the earth. But they called Our revelations lies, thus Our torment struck them for their evil deeds. (7: 96) � 

How to Feel Fearful? 

It is necessary to fix the belief in God as well as the concepts of the Judgment Day, divine rewards, punishment, Paradise, and Hell. Fear is in fact one of the fruits of faith: 

�When Allah is mentioned, the true believers begin to feel fear of Him in their hearts and when His revelations are recited to them their faith strengthens. In Allah alone do they trust (8: 2). � 

It is necessary to listen to the touching sermons and words of wisdom that creates fear and reverence. 

- It is necessary to survey the manners of the fearful, including their states of reverence and submission. 

Let us now provide the most fascinating picture of fear of God that is painted by Imam as-Sejjad (a) in one of his supreme supplications: 

�I weep, and why do I not weep, while I do not know what will my destiny be? And I see my soul cheat me and my days deceive me and the wings of death are flapping near my head. Why then do I not weep? I weep for the departure of my soul, for the gloomy of my grave, for the narrowness of my sepulcher, for the interrogation of Munkar and Nakeer, [229] for my going out of my grave naked, humble, and overburdened. I will look once 

to my right and another to my left while the creatures each will have his own concern: 

�For on that day everyone will be completely engrossed in his own concerns. Some faces on that day will be radiant, laughing and joyous, but others will be gloomy and covered by darkness (80: 37-41). � 

Stories of the Fearful 

Imam al-Baqir (a) narrated: 

�A very charming prostitute could charm some young Israelites one of whom said, �Had the worshipper so-and-so seen this lady, she would have surely seduced him. � As she heard this statement, she decided to visit that worshipper for seducing him. That night, she went to his house. He refused to let her in, but she claimed that some young people were chasing her, and that they would rape her if they would catch her. Because of this claim, the man let her in. As soon as she entered his house, she undressed herself. When he saw her beauty and charm, he was seduced. He therefore struck her with his hand. Suddenly, he regained his conscience; hence, he ran to the hearth and put his hand in fire. �What are you doing? � she cried. �I am burning my hand because it committed an ill deed,� answered he. The woman left him hurriedly and told some people that she met of that worshipper�s deed. They ran to him, but found his hand was burnt. �[230] 

Imam as-Sadiq (a) narrated: 

�One of the ladies of the Israelites tried to seduce the worshipper who hosted her. He wanted to reach her, but whenever he tried to do 

it, he was putting one of his fingers in fire. He kept on doing so until morning. �Go out,� he dismissed her, �you were the worst guest I have ever had. ��

HOPE FOR GOD 

Hope is the expectation of a dear thing the arrangements of which are already done, such as hope for the yield of a land after it was seeded, watered, and superintended. In case the arrangements of a thing are not done, hope for it will be foolhardiness, just like hope for the yield of a derelict land that was not superintended properly. Hope, furthermore, is the second wing with which, along with fear, the believers fly in the horizons of the obedience of God. Although fear and hope support each other in disciplining the believers, hope is sweeter and fresher than fear, because its source is trust in God and the assurance of the extent of His mercy. To obey out of hope is better than obeying out of fear. In view of that, good tidings of hope are carried through numerous texts from the Quran and Sunna: 

Warning against Despair 

� (Muhammad) , tell my servants who have committed injustice to themselves, �Do not despair of the mercy of Allah. Allah certainly forgives all sins. He is All-forgiving and All-merciful. � (39: 53) � 

��And do not despair of receiving comfort from Allah; only the unbelievers despair of receiving comfort from Him. (12: 87) � 

The Prophet (s) said: �On the Day of Resurrection, Allah will gather the despondent of His mercy with their faces blackened. They will be given the name of �the 

despondent of Allah�s mercy. ��[231] 

Amir ul-Mu'minin (a) said to the man who was prevailed by despair of God�s mercy out of his many sins: �You, to despair of the mercy of Allah is the greatest sin that you have ever committed. �[232] 

Vastness of God�s Mercy and Pardon 

�Your Lord's mercy is completely overwhelming. (6: 147) � 

�Your Lord, certainly, has forgiveness for the injustice of the people. (13: 6) � 

�Allah does not forgive the sin of considering others equal to Him, but He may choose to forgive other sins. (4: 48) � 

�When the faithful come to you, say to them, "Peace be upon you. Your Lord has decreed for Himself to be All-merciful. Anyone of you who commits a sin out of ignorance, then repents, and reforms himself will find that Allah is All-forgiving and All-merciful. " (6: 54) � 

Imam as-Sadiq (a) said: �On the Day of Resurrection, Allah will extend His mercy so vastly that even Eblis will expect himself to be included with that mercy. �[233] 

��On the Day of Resurrection, the guilty believers will be stopped before Allah Who will personally interrogate him. He will display before him his sins in details, and the believer will confess of them all. The Lord will then say: �In the worldly life, I covered these sins and, now, I will cover them for you. � He then will order to change them into virtues. As the record of that believer will be shown to people, they will say, �How admirable this man is! He did not commit a single sin! � This is the meaning of God�s saying: 

But only those who repent 

and believe and act righteously will have their sins replaced by virtue, (25: 70) �[234] 

Favorable Judgment about God 

Imam as-Sadiq (a) said: �The last servant who will be sent to Hell will turn his face towards Allah. The Lord then will order the angels to bring him back. �Why did you turn your face, servant? � the Lord will ask. �Lord,� the servant will say, �I had another idea about You. � �What did you think of Me, servant? � the Lord will ask. The servant will answer, �I thought You would forgive me and allow me to live in Your Paradise. � The Lord then will say, �My angels, I swear by My power, majesty, favors, tests, and exaltation, this servant had never thought good about Me for a single hour of his lifetime. Had he done so, I would not have sent him to Hell. Nevertheless, I will regard the lie that he has just told as true and allow him to be in Paradise. � 

Allah will live up to the servant who thinks well of Him: 

�This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost (41: 23). ��[235] 

Imam ar-Rida (a) said: �Have favorable judgment about Allah, for He says: I am as My servant thinks of Me, whether good or bad. �[236] 

Intercession of the Prophet and the Imams for their Adherents 

The Prophet (s) said: �On the Day of Resurrection, we will be responsible for interrogating our adherents. Regarding the wrongdoings that are committed against Allah, we will issue a judgment about them 

and Allah will accept it for us. Regarding the wrongdoings that are committed against people, we will interfere so that the wronged party will forgive for our sake. Regarding the wrongdoings that are committed against us, we are the worthiest of forgiveness. �[237] 

�He who dies on the love for Mohammed�s family will be treated as shahid. He who dies on the love for Mohammed�s family will be forgiven. He who dies on the love for Mohammed�s family will be (regarded as) repentant. He who dies on the love for Mohammed�s family will be perfectly faithful believer. He who dies on the love for Mohammed�s family will be given the good tidings of being in Paradise by the angel of death, first, and Munkar and Nakeer, second. He who dies on the love for Mohammed�s family will be carried in procession to Paradise like brides. He who dies on the love for Mohammed�s family will have two doors taking to Paradise opened from his grave. As for him who dies on the love for Mohammed�s family, Allah will make the angels of mercy visit his grave regularly. He who dies on the love for Mohammed�s family will be regarded as follower of the Sunna and community of Muslims. But for him who dies on the hatred for Mohammed�s family, he will attend on the Day of Resurrection with the script, �written on his forehead-- �This one is excluded from the mercy of Allah. �[238] 

The Prophet (s) once, came to his companions with bright face like the halo of 

the moon. When Abdurrahman ibn Awf asked him, the Prophet said: �I have just received the good tidings about my brother and cousin and about my daughter. I have just been told that Allah gave my daughter Fatima in marriage to Ali and ordered Ridwan; the doorkeeper of Paradise, to shake the Tree of Tuba, which carried muniments as many as those who have love for my family. Under that tree, Allah has created angels of light and given each one of them one of these muniments. When the Day of Resurrection will come and the angels will call at all the creatures, they will give each of those who have love for The The Ahl ul-Bayt one of these muniments that will be documents of acquittance from Hell. Hence, my brother and my daughter will set many men and women of my umma free from Hell. �[239] 

- When God�s saying, �The righteously striving believers are the best of all creatures, (98: 9) � was revealed, the Prophet (s) said to Ali: This is you and your Shia. [240] On the Day of Resurrection, you will be content and pleased, while your enemies will be angry and depressed. [241] 

Calamities and Diseases Cancel the Believers� Sins 

The Prophet (s) said: �God says: By My power and majesty I swear, I will not make the servant upon whom I want to have mercy depart this world before I punish him for every sin that he committed. I will punish him by means of an ailment that inflicts him, poverty that befalls him, or 

a state of fear that controls him. If this is not enough, I will make him suffer the agonies of death. �[242] 

�Depression and grief will not depart the believer before they eradicate all of his sins. �[243] 

Imam as-Sadiq (a) said: �Mufaddal, beware of committing sins and warn our adherents against so. By God I swear, you are the most targeted by sins. You may suffer the persecution of the ruling authorities. This is because of your commitment of sins. You may be ailed. This is because of your commitment of sins. Your sustenance may be stopped. This is because of your commitment of sins. You may suffer the agonies of death so severely. This is also because of your commitment of sins. � 

As the Imam noticed that al-Mufaddal was highly touched by these words, he (a) commented: �You suffer all the previous in order that you will not be interrogated about your sins on the Day of Resurrection, since the punishment for such sins befall you in this world. �[244] 

�The believer may suffer troubles in sleep as a punishment for his commitment of sins. He also may suffer a physical defect as a punishment for his commitment of sins. �[245] 

Reality of Hope 

Hope is meaningless unless reasons of its success are available. It is hence foolish to leave the courses of obedience and take in the courses of deviation and depend totally on hope. Such hope is surely void. It is noticeable that the great personalities, such as prophets, their successors, and the saints, spared no efforts in the fields of 

the obedience to God and devoted themselves to the acts of worship while they were the most favorable to God: 

As he was told that some people were engrossed in the acts of disobedience to God while they claim that they hope for the mercy of Him, Imam as-Sadiq (a) said: 

�They are liars. They are not our Shia. Those are the people whom are deceived by false hopes. He who hopes for something should work for it, and he who fears something should escape it. �[246] 

Purpose of Hope and Fear 

Some people can be mended only by means of hope while others can be rectified by means of fear. The disobedient who have felt regret for their excessive sins but they have despaired of His pardon should be treated by means of hope for God�s immense mercy. Those who destroyed themselves because of excessive performance of acts of worship should also be treated by means of hope for God. On the other side, the sinful tyrants who are plunging in acts of disobedience to God and are deceived by false hope should be treated by means of fear of God as well as severe reproach and painful punishment.