Advice of Ahl al-Bayt Examples of Piety in the Holy Quran and the Sunnah chapter1

Advice of Ahl al-Bayt Examples of Piety in the Holy Quran and the Sunnah

Chapter1

sayings

Clothing that guards (against evil) , that is the best. (7: 26)

Imam Ali (PBUH) has said:

“Know that people have not been entrusted with anything greater than piety which is the advice of us Ahl al-Bayt. ”

Wasa’il al-Shi'ah, vol. 12, p. 155

Imam Ali (PBUH) has said:

“Certainly, fear of Allah is the medicine for your hearts, sight for the blindness of your spirits, and the cure for the ailments of your bodies. ”

Nahj al-Balaghah, sermon 198

Author’s Note

Most people wish they would know “what is the factor behind prosperity and happiness and what is the key to guidance and salvation? ”

Many a man tries to find out “what will free him from bondage and save him from destruction? ” Many a man wishes to know “what is the cure of his disease and his blind-heartedness? ”

Many a man always thinks to understand “in what lies the healing of the disease of hearts, peace of mind for his fears, the illumination of his eyes and his affairs? ”

Many a man is willing to reach honorable stations and to attain ease of life and safety. There are many a man whose desire is to attain honor, to get blessings, to resolve his problems, to reject evil, to accept good deeds, to overcome enemies, to have good end, to distinguish between justice and injustice, to acquire real knowledge, to obtain divine pleasure and a provision for the hereafter. Nevertheless, they wonder what that factor is. Every group of people may consider an ideal for themselves but they will reach nowhere unless they come to know it through Islam. Piety is what Islam has introduced as an answer and it will be elaborated in the following discussions.

One must note that piety as presented by certain people is not against freedom rather it is immunity from bestial life as Imam Ali (AS) has said: “Observe piety so that you will be safeguarded. ”[1] The Imam has also said that piety is freedom from every servitude. Therefore, being pious does not mean to be captive or to deny one’s freedom, rather, a pious man has freed himself from what is harmful to him and is safeguarded from all harms. When a person builds a strong house for himself or when he is in warm clothes they never say he is a captive or he has denied himself freedom, but they say it is for the protection of his life and wealth against illness and dangers.

One must note that there are two types of piety or self-restraint. Firstly a pious man tries not to expose himself to deviation or sin. He does not attend a place where God’s existence, prophethood, imamate, and the Day of Judgment are denied. He will not attend a place where people backbite others, prostitutes or women without headscarf are present. He will not go to places where people gamble, drink wine, or listen to music, and on the whole where sins are committed. Secondly, piety becomes so internalized in him that when faced with moral, socio-political, and ideological deviations, he will endeavor in a way that he will not only lose his piety but he will enjoin piety too.

Beyond doubt, both conditions are good. That is to say once a sound man attempts not to enter a polluted environment in order to keep safe, and at other times vaccinate himself so as if he enters a polluted place he will not be affected by negative factors. Nevertheless, the latter is preferable, for such an individual will never get deviated whereas in the former state, the danger of deviation is possible.

Towards the end, it goes without saying that there are numerous Quranic verses and narrations on piety.

In certain cases, the very piety has been stressed, like when it is said “Piety is the best virtue”[2], or when it is said “Piety is the strongest foundation”[3]. Elsewhere, it is said “People have not been recommended to anything greater than piety”[4].

In other cases, a specific subject has been included like when it is said “Avoid small lies when talking seriously or jokingly” [5], or when it is said “Avoid open sins”.

In other cases, time is included like when it is said “Fear Allah day and night”. At other times, piety as it should be really observed, has been expressed like when it is said “… be careful of (your duty to) Allah with the case which is due to Him”. There are other interpretations of piety which will be elaborated later on in this book.

It is well to mention that all the forbidding rules in the holy Quran and narrations like the forbidden acts or such words as “You only” and its likes are true examples of Taqwa (piety and fear of Allah). If piety means self-restraint from what is bad, it has a positive connotation and is not limited to a negative aspect. It is for this reason that the holy prophet of Islam (SAW) has said that the comprehensive meaning of Taqwa is found in the words of Allah: “Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion; he admonishes you that you may be mindful. ” (16: 90)

Therefore, where Taqwa means self-restraint against all evils, it has a specific meaning in relation to that subject. When dealing with ideology if Taqwa is mentioned in its aftermath, it has a meaning related to ideology, and if there is a mention of such sins as telling lies, backbiting, and slander, it means to be careful of committing sins. When Taqwa is mentioned in transaction and usury, it will certainly mean to be careful of usury and unjust transactions. On this basis, piety has been classified into different categories. When Taqwa is mentioned as a general term, it has come to mean piety and being careful of sins.

Sayyed Hussain Sheikh-al-Islami

Translator’s Note

In the name of Allah, the Most Compassionate, the Most Merciful.

All praise is due to Allah, the Lord of the worlds. May the peace and blessings of Allah be upon Muhammad and his pure progeny!

This book which discusses piety as introduced in the Holy Quran and the Sunnah and recommended by Ahl al-Bayt (PBUT) was given to me for translation into English by the honorable manager of Ansarian publication, Mr. Hajj Muhammad Taqi Ansarian, a devotee of Ahl al-Bayt. For this reason, I should really thank him for his good choice.

The translation of this book is dedicated to my dear daughter Aida as well as my dear son Arya, for their love of Ahl al-Bayt (PBUT).

Ali Akbar Aghili Ashtiani

[1] What Is Piety (Taqwa)

The word Taqwa or piety (to fear Allah and to guard against evil) is frequently used by laymen and experts and recommended by one group or the other. But what does it really mean? Each group has a special meaning of piety in mind. To clarify its meaning, we need to discuss the views of the lexicographers and scholars as well as those of Ahl al-Bayt and some of the mystics. Allamah Tarihi, may his soul rest in peace, has said that Taqwa in the holy Quran has several meanings as follows:

a. Fear and awe: “Me alone should you fear”[6]

b. Obedience and worship: “be careful of (your duty to) Allah with the care which is due to Him”[7]

c. Purifying the hearts from sins: “And he who obeys Allah and His Apostle, and fears Allah, and is careful of (his duty to) Him, these it is that are the achievers”[8] (Qur'an, 24: 52).

It is said that “This last meaning is the real meaning of Taqwa and not the first two meanings. ” He has also said: “Taqwa originally comes from the word Waqaya meaning to ban and to keep. ” It is also said that “Taqwa comes from Waqayah meaning safeguard and protect. ”

Raghib says: “Waqayah is to keep something from what harms it and Taqwa is to guard self from what it fears. ” He further says that speaking religiously Taqwa is to guard self against sin. Its realization depends on abandoning what has been generally forbidden and even some of the permissible acts.

Allamah Majlisi, may his soul rest in peace, says: “And Allah safeguarded him from evil, a good safeguarding. I kept myself from His chastisement and from opposing Him. ”

Elsewhere he says: “Taqwa means to safeguard and etymologically, it means self-restraint. Generally speaking, it means to keep self from what harms it in the Hereafter and the more it is restricted, it will be better for self. ”

An ascetic was asked what Taqwa is. He said: “What will you do if you enter a piece of land full of thistles? ” The one who had asked the question said: “I will keep away myself from it. ” the ascetic said: “Do the same in world, it is Taqwa. ”

An Arab poet says: “Be like one who walks on a piece of land with thistles in it; he will obviously keep away from it. Take no small sin lightly, for mountains are made up of sands. ”

Imam Ali (AS) has been quoted as saying: “Taqwa is to avoid sins. ”

Being asked about Taqwa, Imam Sadiq (AS) said: “Taqwa is to be present in a place God has ordered and to be absent from a place He has prohibited. ”

A great part of supplications signifies the same meaning: “O Allah, find me not in a place You have forbidden. ”

From what we discussed, we infer that Taqwa is self-restraint and safeguarding oneself from what is against the Lord. In this way Taqwa covers all the meanings mentioned herein.

[2] Stages of Piety

Moralists consider three stages for Taqwa:

a. To safeguard self from the eternal chastisement and from abiding in hell due to correcting one’s beliefs. When a human being tries to rectify his beliefs, to avoid atheism, to improve his belief in monotheism, prophethood, and the Day of Judgment, to adopt a right path in Imamate, to perform obligatory duties, and to leave the forbidden acts, he will save himself from chastisement and fire.

b. To avoid committing sins verbally and practically; such a meaning of Taqwa is best known to the people of religion.

c. To safeguard the heart from what keeps it busy away from truth, from the forbidden, blameworthy, and permissible acts. This is the excellent stage of Taqwa.

[3] The Worth Of Piety

part 1

If Taqwa (piety) is to be assessed, it can be appreciated through the states of the pious and it fruits. Nevertheless, if it is to be evaluated separately, several verses and narrations are invoked in order to understand its importance.

The Lord of the universe has said: “Surely the most honorable of you with Allah is the one among you most careful (of his duty) ; surely Allah is Knowing, Aware. ”[9]

If there were no verses other than this in the Quran in honor of Taqwa, it would suffice us all, for God has laid down Taqwa as the highest stage self can attain.

Elsewhere Allah says: “and make provisions, for surely the provision is the guarding of oneself. ”[10]

In another verse, Allah says: “and whoever is careful of (his duty to) Allah, He will make for him an outlet and give him sustenance from whence he thinks not. ”[11]

In this connection, there are other verses which will be mentioned in the following pages. As for narrations, the late Koleini has reported Ya’qoob ibn Shu’aib as saying: “I heard Imam Sadiq (AS) say: “Allah has not promoted a servant from the inferior position of sin to the superior position of Taqwa unless He has made him independent without having riches and has honored him without having any family and kinship and has made him His friend without having any human companion. ” [12]

Imam Ali (AS) has been reported as saying: “People have not been recommended to anything greater than Taqwa, for it is the advice of we, the Ahl al-Bayt. ” [13]

Asked “which act is excellent? ”, Imam Ali (AS) said: “Taqwa. ” [14]

The commander of the believers has been reported as saying: “With Taqwa, no act is unworthy. How can an act be unworthy when it is accepted? ” [15]

Hannan ibn Sadeer has reported his father and Abu Ja’far as saying: “Some of the companions of the holy prophet (SAW) were sitting in a place boasting of their lineage. Salman al-Farisi was among them too. At this moment, turning to Salman, Umar said: “O Salman! What is your lineage? ” Salman said: “I am Salman, the son of Abdullah! I used to be astray. God guided me through Muhammad (SAW). I was needy and dependent. God made me independent with the help of Muhammad (SAW). I used to be a servant. God set me free by Muhammad (SAW). This is my lineage, O Umar! ” After a few moments, the holy prophet (SAW) entered the place. Salman informed him of the story. The holy prophet (SAW) said: Surely, a man’s lineage is his faith and bravery. A man’s intellect is his temper. God Almighty has said: “O you men! Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty). ”[16]

Turning to Salman, the holy prophet (SAW) said: “O Salman! There is no preference for you to any one of them save for piety (Taqwa). Therefore, if you are more pious you will be better than them. ” [17]

Imam Ali in Nahj al-Balaghah has commented on Taqwa on numerous occasions. Some of them are as follows: “Beware, Taqwa is like tame camels whose reins are in the hands of their riders, leading them to paradise. ” [18]

In a sermon, Imam Ali (AS) says: “O creatures of Allah! I advise you to have fear of Allah which is the provision (for the next world) and with it is (your) return. This provision would take you (to your destination) and the return would be successful. The best one, who is able to make people listen, has called towards it and the best listener has listened to it. So the caller has proclaimed and the listener has listened and preserved. O creatures of Allah! Certainly fear of Allah has saved the lovers of Allah from unlawful doings and gave drear to their hearts till their nights are spent in wakefulness and their days in thirst. So they achieve comfort through trouble and copious watering through thirst. They regarded death to be near and therefore hastened towards (good) actions. They rejected their desire and so they kept death in their sight. ” [19]

In another sermon, Imam Ali (AS) says: “Know O creatures of Allah that piety is a strong house of protection while impiety is a weak house which does not protect its people, and does not give security to him who takes refuge therein. Know that the sting of sins is cut by piety and the final aim is achieved by conviction of belief. ”[20]

Still in another sermon, Imam Ali (AS) has said: “I advise you O creatures of Allah, to exercise fear of Allah and obey Him because it is salvation tomorrow and deliverance forever. ” [21]

On the same topic, Imam Ali (AS) says: “O creatures of Allah! I advise you to have fear of Allah because it is the best advice to be mutually given by persons, and the best of all things before Allah. ”[22]

Taqwa has been mentioned in another sermon by Imam Ali (AS) as follows: “He (Allah) has advised you to exercise fear and has made it the highest point of His creatures. You should therefore fear Allah, Who is such that you are as though just in front of Him, and your forelocks are in His grip, and your change of position is in His control. If you conceal a matter, He will know of it. If you disclose a matter, He will record it. For this, He has appointed honored guards (angels) who do not omit any rightful matter nor include anything incorrect. You should know that whoever fears Allah, He would make for him a way to get out of troubles and (grant him) a light (to help him) out of darkness. He will ever keep him in whatever (condition) he wishes, and will make him stay in a position of honor near Himself, in the abode which He has made for Himself. The shade of this abode is His throne, its light is His effulgence, its visitors are His angels, and its companions are His prophets. ”[23]

part 2

In another sermon, Imam Ali (AS) has said: “you should therefore exercise fear of Allah because it has a rope whose knob is strong and its pinnacle is lofty and invulnerable. ”[24]

On Taqwa, Imam Ali (AS) further says: “I advise you, O creatures of Allah, that you should have fear of Allah because it is a right of Allah over you and it gives a right before Allah, and that you should seek Allah’s help in it, and its help in (meeting) Allah. Certainly, for today, fear of Allah is a protection and a shield, and for tomorrow (the Day of Judgment) it is the way to Paradise. Its way is clear and he who treads it is the gainer. Whoever holds it guards it. It has presented itself to the people who have already passed and to those coming from behind, because they will need it tomorrow (on the Day of Judgment) when Allah will revive His creation again, take back what He has given and take account of what He has bestowed. How few will be those who accept it and practice it as it ought to be practiced. They will be very few in number, and they are the people who correspond to the description given by Allah, the Glorified, when He says “… And very few of My creatures are grateful! ”[25] Therefore, hasten with your ears towards it and intensify your efforts for it. Make it a substitute for all your past (shortcomings) to take their place as a successor, and make it your supporter against every opponent. Turn your sleep into wakefulness by its help, and pass your days with it. Make it the equipment of your hearts, wash your sins with it, treat your ailments with it, and hasten towards your death with it. Take a lesson from him who neglects, so that others who follow it should not take a lesson from you. Beware, therefore; You should take care of it and should take care of yourselves through it.

Keep away from this world and proceed towards the next world infatuatedly. Do not regard humble he whom the fear of Allah has given a high position, and do not accord a high position to him whom this world has given a high position. ”[26]

In another sermon, Imam Ali (AS) has said: “I advise you, O creatures of Allah, to have fear of Allah, for it is the rein and the mainstay (of religion). Hold fast to its salient points, keep hold of realities. It will take you to the abodes of easiness, places of comfort, fortresses of safety and houses of honor on the Day (of Judgment) when eyes will be wide open, when there will be darkness all round, when small groups of camels pregnant for ten months will be allowed free grazing, and when the Horn will be blown. Then every living being will die, every voice will become dumb, the high mountains and hard rocks will crumble (to pieces) so that their hard stones will turn into moving sand. ”[27]

On the topic of Taqwa, Imam Ali (AS) further says: “Certainly the fear of Allah is the medicine for your hearts, sight for the blindness of your spirits, the cure for breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your hearts, and the brightness for the gloom of your ignorance. ”[28]

In another sermon, Imam Ali (AS) has said: “Certainly the fear of Allah is the key to guidance, provision for the next world, freedom from every slavery, and deliverance from all ruin. With its help the seeker succeeds and he who makes for safety escapes and achieves his aims. ”[29]

Imam Ali (AS) has been reported as having said: “The fear of Allah is the chief trait of human character. ”[30]

As a reminder of Taqwa, in a sermon Imam Ali (AS) says: “O creatures of Allah, I advise you to have fear of Allah Who has set examples to you, and Who has timed for you your lives. He has given you covering of dress and He has made abundant for you your livelihood. He has surrounded you with His knowledge. He has ordained rewards. He has bestowed upon you vast bounties and extensive gifts. He has warned you through far reaching arguments… Therefore, fear of Allah like the fear of one who has listened (good advice) and submitted to it, and one who has committed sin and then, confessed and felt afraid… when he felt fear he acted virtuously, when he apprehended hastened (towards good acts) , when he believed he performed virtuous acts, when he was asked to take lesson (from the happenings of this world) he did take lesson, when he was asked to desist he abstained (from evil) , when he responded to the call (of Allah) he leaned (towards Him) , when he turned back (to evil) he repented, when he followed he almost imitated, and when he was shown (the right path) he saw it. Such a man was busy in search of truth and got rid (of the worldly evils) by running away. He collected the provision (of good acts) for himself, purified his inner self, built for the next world, and took with himself provision for the day of his departure, keeping in view his journey, his requirement and the position of his need. He sent ahead of him (good deeds) for the abode of his stay (in the next world). O creatures of Allah! Fear Allah, keeping in mind the reason why He created you, and be afraid of Him to the extent that He has advised you to do. Make yourself deserve what He has promised you, by having confidence in the truth of His promise and entertaining fear for the Day of Judgment…

Therefore, O creatures of Allah, fear Allah like the fearing of a wise man whom the thought (of the next world) has turned away from other matters, fear (of Allah) has afflicted his body with trouble and pain, his engagement in the night prayer has turned even his short sleep into awakening, hope (of eternal recompense) keeps him thirsty in the day, abstention has curbed his desires, and remembrance of Allah is ever moving his tongue. He entertains fear before dangers. He avoids uneven ways in favor of clear ones. He follows the shortest route to secure his purpose. Wishfulness does not twist his thinking, and ambiguities do not blind his eyes. He enjoys deep sleep and passes his day happily because of the happiness of good tidings and pleasure (of eternal bounties).

He passes the pathway of this world in praiseworthy manner. He reaches the next world with virtues. He hastens (toward virtue) out of fear (of vice). He moves briskly during the short time (of life in this world). He devotes himself in seeking (eternal good) and runs away from evil. During day, he is mindful of tomorrow and keeps the future in mind. Certainly, paradise is the best reward and achievement, which hell, punishment, and suffering are enough. Allah is the best Avenger and Helper and the Quran is the best argument and confronter. ”[31]

In another sermon, Imam Ali (AS) has said: “Fear Allah like the one who prepares himself after extracting himself (from worldly affairs) and, after getting ready in this way, makes effort; then he acts quickly during the period of this life, hastens in view of the dangers (of falling into error) and has his eye on proceeding toward the goal, on the end of his journey and on the place of his (eventual) return. ”[32]

[4] The Effects Of Piety

explaination

We can realize the worth and significance of everything from its achievement and assess its value with the quality and quantity of its fruits. Beyond doubt, everything which is of more fruits will be naturally of more value and everything with least fruits will be of least value.

There may be things which are of abundant results quantitatively but qualitatively they may not be important.

Fortunately, one of the subjects important in terms of quality and quantity is ‘Piety’ or Taqwa. Hence numerous fruits have been mentioned for it in the holy Quran and narrations each of which is significant and worthy by itself.

1) Observing the Rituals (Sha’a’ir)

As God Himself says: “… and whoever respects the signs of Allah, this is (the outcome) of the piety of hearts. ”[33]

The Arabic word “Sha’a’ir” is the plural of “Sha’eerah” used in the Quran on different occasions and several meanings. One of them is used for the Hajj rituals including the stops (in certain places) , circumambulation, and sa’iy (the running between Safa and Marwa). The second meaning is the camel which is fattened for sacrifice. The third meaning is the religion of God; and the fourth meaning would be anything signifying obedience to God for the performance of which man rises and any negligence of it is not permissible. In this relation, God says: “… do not violate the sings appointed be Allah. ”[34] Therefore, when it is said one of the fruits and effects of piety is to observe religious rituals, it means that a pious man has to perform duties in relation to the religion that God has determined and the holy prophet (SAW) and the imams of guidance have elaborated, that too, with devotion and love. Even if one fails to perform such duties, he has to ask God to help and give him the blessing of its performance.

The above-said verse is used to show that the Hajj rituals being an example of the divine decrees is the result of piety of hearts, for when a heart is purified, it has the capacity to direct a man to act according to the rules of religion and decrees of God. Only a diseased heart disobeys and rebels against the path of guidance.

2) God Loves The Pious

This is one of the other achievements of piety and self-restraint. In this relation, God says: “Whoever fulfills his promise and guards (against evil) , then surely Allah loves those who guards (against evil). ”[35]

The fact that God loves the pious can be seen elsewhere in the holy Quran including the verses 4 and 7 of the chapter “Repentance (9) ”.

What are the results and fruits of being loved by God? When a person loves another person, he will do his best to please him and never does anything to hurt him. Now, when God loves someone, you can guess what He will do. We may love someone but we may not have all the possibilities and our hands may be tied. However, waht God, Who has everything under His control, Who is Omnipotent, and Who has created the universe without labor, will do with one whom He loves? Imagine what God will do with one who extends his hands towards Him!

3) Wilayah (Guardianship)

About the guardians of the Inviolable Mosque (the Ka’aba) , we read: “And what (excuse) have they that Allah should not chastise them while they hinder (men) from the Inviolable Mosque and they are not (fit to be) guardians of it; its guardians are only those who guard (against evil) , but most of them do not know”. [36]

From this rule, it is inferred that leadership in all parts of the world is the right of the pious and the leadership of transgressors is wrong and an act of usurpation. Hence, Muslims’ affairs should be administered by the pious. Imagine what will be the result if the reins of affairs are put in the hands of such people!

It is for the same reason that we believe human leaders have to be the pious, for they are the true example of the prophets and saints.

4) The Hereafter

The Lord of the universe has said: “Say: The provision of this world is short, and the hereafter is better for him who guards (against) evil; and you shall not be wronged the husk of a date stone. ”[37]

In another verse, He has said: “…the abode of the hereafter is better for those who guard (against evil) ;do you not then understand? ”[38]

The same meaning is repeated in the verse 109 of the Quranic Chapter of “Yusuf (12) ”. In this chapter, we read: “And certainly the reward of the hereafter is much better for those who believe and guard (against evil). ”[39]

Elsewhere, He has said: “And if they had believed and guarded themselves (against evil) , reward from Allah would certainly have been better; had they but known (this). ”[40]

In another verse, God says: “…if you believe and guard (against evil) He will give you your rewards, and will not ask of you your possession. ”[41]

On piety, God says: “Those among them who do good (to others) and guard (against evil) shall have a great reward. ”[42]

Again in another verse, He has said: “A parable of the garden which those guarding (against evil) are promised: therein are rivers of water that does not alter, and rivers of milk the whereof does not change, and rivers of drink delicious to those who drink, and rivers of honey purified; and for them therein are all fruits and forgiveness from their Lord. ”[43]

After describing the gardens of Paradise, God says: “The gardens of perpetuity, they shall enter them, rivers flowing beneath them; they shall have in them what they please. Thus does Allah reward those who guard (against evil). ”[44]

Elsewhere, He has said: “But (as for) those who are careful of (their duty to) their Lord, they shall have lofty halls, above them lofty halls, built (for them) , beneath which rivers flow; (this is) the promise of Allah: and Allah will not fail in (His) promise”. [45]

In describing the Paradise for those who repent and the worthy believers, God says: “…these shall enter the garden, and they shall not be dealt with unjustly in any way: the gardens of perpetuity which the Beneficent God has promised to His servants in the unseen; surely His promise shall come to pass. They shall not hear therein any vain discourse, but only peace, and they shall have their sustenance therein morning and evening. ”[46]

Then He says: “This is the garden which We cause those of Our servants to inherit who guard (against evil). ”[47]

After describing the provision of the life of this world, in another verse, God says: “Shall I tell you of what is better than these? For those who guard (against evil) are gardens with their Lord, beneath which rivers flow, to abide in them, and pure mates and Allah’s pleasure; and Allah is seer of His servants. ”[48]

All these rewards are important and noteworthy but what the pious must take into consideration is Allah’s pleasure which cannot be valued. All prophets, Imams and the saints of Allah have tried to reach it, for prophethood, divine mission, Wilayah and Imamate are summed up in it. Human beings were created to obey God and to win His pleasure. When Allah’s pleasure is won, everything is won too.

It would not be out of place to talk here about the paradise of the pious. The late Koleini has reported that Imam Baqir (AS) has said: “The Holy Prophet (SW) was asked about the meaning of the Quranic verse: “The day on which We will gather those who guard (against evil) to the Beneficent God to receive honors. ”[49] The Holy Prophet (SAW) said: ‘O Ali, this group of people is but riders and they are a few men who refrain from committing sins. Therefore, God loved them and gave them a special position, praised their deeds and called them the pious. ’”

Then, the Holy Prophet (SAW) said: O Ali! By Allah Who has split the grain, brought out the plant and created the creatures, they will come out of graves while angels will receive them with she-camels of honor, adorned with gold, pearl, rubies and green silk as well as purple cloth, and those she-camels shall fly with them towards the gathering place in the heaven. Every man shall be accompanied by a thousand angels from every side to the gate of paradise.

Near the gate of paradise, there is a tree which is purified. Each will drink a syrup of it. Then, God Almighty will clean their hearts from jealousy and will make extra hair on their bodies fall down. This is the meaning of “and their Lord shall make them drink a pure drink. ”[50]

Then, from the left side of that tree, they will move to another spring called the Spring of Life when they perform ‘Ghusl’[51] as a result of which they will never die. Then, they will stop before the Throne where they are made safe from pests, diseases, pains, cold and hot. Then, the Omnipotent God will address the angels as the following: ‘Take them to Paradise. Do not make them wait with other people, for My pleasure has become incumbent on them. How can I halt them with the companions of good deeds and bad deed? ’

Thereafter, the angels accompany them to Paradise. When they reach the gate of Paradise, angels knock at the door, making a great sound. The assembly of Houris, whom the Benevolent God has prepared in palaces, hear the sound, rejoice and give one another the good tidings, saying: ‘The friends of God are coming towards us! ’ Then, the gate of Paradise is opened to them and they will enter it. A group of Houris and humans will receive and welcome them, saying: ‘How eager we were to meet you! ’ God’s friends will say the same thing. Then, Imam Ali (AS) asked the Messenger of Allah (SAW) about the meaning of God’s words: “They shall have high halls, above them high halls”, saying: ‘Why have these places been built? ’ The Holy Prophet (SAW) said: ‘O Ali! God has made these places with pearls, rubies and topaz, with their ceilings of gold and silver for His friends. Each place has a thousand gates of gold with an angel guarding at each gate. Therein are upraised couches and some raised upon the others, of fine silk in different colors, filled with musk, ambergris and camphor. This is the meaning of words of God Almighty: “And exalted throne”. [52]”

When a believer enters his abode in Paradise, they will put a royal crown of honor on his head with rubies and pearls, dress him with garments of gold and silver of seventy colors interwoven with gold, silver, pearls and rubies as God Almighty has said: “they shall be made to wear therein bracelets of gold and pearls, and their dress therein shall be silk. ”[53]

When the believer takes his seat on the throne, his throne will start moving out of joy and when that friend of Allah settles in his abode, a guardian angel will ask him permission to greet him with the divine regards. Then, the believer’s servants of girls and boys will say to him: “Be in your place. The friend of Allah is in his seat and his pure beautiful mate is prepared to receive him. Wait until the friend of God becomes free. ”

His mate will came flauntingly out of her tent towards him. The servant girls will surround her. He wears a garment or rubies, pearls and topaz perfumed with musk and ambergris and sandals of gold decorated with rubies and pearls with rubies as sandal laces.

When the houri approaches the friend of God, she will arise and will say out of eagerness: “O God’s friend! Today is not the day of hardship. Arise! I belong to you and you belong to me! ”

They will then hug each other for a long time without getting tired “…and the angels will enter unto them from every gate. ”[54] And will say: “Peace be upon you because you were constant. How excellent, is then, the issue of the abode. ”[55]

The excellent abode is a reference to God’s words: “And when you see there, you shall see blessings and a great kingdom. ”[56]

The Holly prophet (SAW) said: “This is a reference to what angels and God’s messengers ask permission from Him and they do not enter it without permission with regard to the great kingdom and bounties. Rivers flow beneath the palaces with fruits at close hand. God Almighty has said: “Its shades will be close over them and its fruits will be hanging low. ”[57]

This is in a way that if the believer rises up, the trees will rise up too at the height of his stature and if he sits down, the branches will bow down to be easy to reach. If he wishes, the branches will come down lower.

Imam Baqir (AS) has said: “Gardens mentioned in the Holy Quran are garden of Eden, garden of Paradise, garden of Bliss, and garden of Refuge. There are other gardens in the Holy Quran, which are intermingled with these gardens, that the believer will enjoy them in whatever manner he wishes. Whenever the believer wishes for anything, he will say: ‘Glory to Thee, my Lord’ and upon saying it, he will have it. This is a reference to God’s words: “Their cry in it (Paradise) shall be: Glory to Thee, O Allah! And their greeting in it shall be: Peace; and the last of their cry shall be: Praise be to Allah, the Lord of the worlds. ””[58]

5) Having No Fear or Sorrow (The Pious Have No Grief)

As God has said “O children of Adam! If there come to you apostles from among you relating to you My communications, then whoever shall guard (against evil) and act aright- They shall have no fear nor shall they grieve. ”[59] Obviously, only a person who has no strong shelter for himself has fear and is sorrowful. But how will a person, who has chosen piety and is whole-heartedly devoted to God and has no guardian, protector, giver of honor, savior and king other than God, be sorrowful? In this respect, whether the fear is related to this world or the hereafter, only piety can remove it.

6) Ease of Affairs (The Pious At Ease)

In the Holy Quran, God says: “Then as for him who gives (in charity) and fears Allah, and accepts the best, We will facilitate for him the easy end. ”[60]

This is evidently clear, for one who exercises piety, establishes a kind of relation with the Lord of the universe Who is the Causer of causes. Hence, He will resolve all problems, for He is the Remover of all sorrows and Destroyer of griefs.

7) Reaching A Higher Rank (Piety, A Superior Stage)

In relation to disbelievers, God says: “The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the Day of Resurrection; and Allah gives means of subsistence to whom he pleases without measure. ”[61]

8) Removing Evil Acts And Forgiving Sins (Piety Removes Evil)

God says: “And if the followers of the Book had believed and guarded (against evil) , We would certainly have covered their evil deeds and We would certainly have made them enter gardens of bliss. ”[62]

On the same topic, God says: “O you who believe! If you are careful of (your duty to) Allah, He will grant you a distinction and do away with your evils and forgive you; and Allah is the Lord of infinite grace. ”[63]

About those who, with the temptations of Satan, drank wine but returned and exercised piety, God says: “On those who believe and do good there is no blame for what they ate, when they are careful (of their duty) and believe and believe, then they are careful (of their duty) and believe, then they are careful (of their duty) and do good (to others) , and Allah loves who do good (to others). ”[64] God has used the word Taqwa three times in this verse which shows its significance. Furthermore, God does not desire a temporary piety but a permanent and continued one, a piety accompanied with faith, good deeds and benevolence. Such a piety removes evil acts and sins.

9) Piety, A Heavenly Blessing

About piety and heavenly blessings, God has said: “And if the people of the towns had believed and guarded (against evil) , We would certainly have opened up for them blessings from the heaven and the earth, but they rejected, so We overtook them for what they had earned. ”[65]

10) Piety, A Solution

Resolving of problems, ease of affairs, getting rid of afflictions caused by oneself or others, whether in this world or at the time of death, whether on the Day of judgment, the Day of Reckoning, or passing over (the bridge of) Sirat, are some of the results of piety. In this connection, the Lord of the universe says: “…and whoever is careful of (his duty to) Allah, He will make for him an outlet, and give him sustenance from whence he thinks not. ”

As for those who will enter Hell, God says: “And there is not one of you but shall come to it; this is an unavoidable decree of your Lord. And We will deliver those who guarded (against evil) , and We will leave the unjust therein on their knees. ”[66]

In another verse, God says: “And Allah shall deliver those who guard (against evil) with their achievement; evil shall not touch them, not shall they grieve. ”[67]

Again in another verse, God has said: “…if you are patient and guard yourselves, their scheme will not injure you in any away. ”[68]

It is obviously so, that all problems and entanglements related to this world and the hereafter arise from a kind of impiety and deviations whereas one, who guards against evil and exercises piety, is not only uninvolved in entanglements but lives in ease and with peace of mind.

11) Piety Overcomes Satan

As the Lord of the universe has said: “Surely, those who guard (against evil) , when a visitation from Satan afflicts them, they become mindful, then lo! They see. ”[69]

Therefore, Satan’s visitation, scheme and temptations will not affect the pious, for the latter have found their right way and are safe from moral, social, political, ideological and family deviations.

12) God Is With The Pious

God has said: “Surely, Allah is with those who guard (against evil) and those who do good (to others). ”[70]

The same verse is seen in Imam Ali’s last will and testament after the Imam (AS) salutes the angels.

13) Piety And Invisible Assistance

The Lord of the universe has said: “Yea, if you remain patient and are on your guard, and they (enemy) come upon you in a headlong manner, your Lord will assist you with five thousand of distinctly marked angels. ”[71]

In Kashf al-Ghummah, we read: “On the day (battle) of Badr, most of the unbelievers were killed by Imam Ali (AS) , some by the companions and some others by the angels. ” [72]

Abu Khadijah has been reported as saying: “One day, I went to Abul-Hassan Musa ibn Ja’far (al-Kadhim) (AS) who said to me: “Truly, God Almighty supports the believer with Gabriel. He will summon the believer to His presence any time he does good and exercises piety and becomes absent from him whenever he commits a sin or he transgresses. ” [73]

14) Piety And Distinction

God says: “O you who believe! If you are careful of (your duty to) Allah, He will grant you a distinction and do away with your evils and forgive you; and Allah is the Lord of infinite grace. ”[74]

15) Piety And Salvation

About salvation, God has said: “And he who obeys Allah and His Apostle, and fears Allah, and is careful of (his duty to) Him, these it is that are the achievers. ”[75] (24: 52)

In another verse, God says! “These are on a right course from their Lord and these it is that shall be successful. ”[76]

16) Piety And Divine Knowledge

God has said: “And be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things. ”[77]

17) Piety And Good Deeds

Abel and Cain offered sacrifices to God but He accepted Abel’s sacrifice while He rejected the other.

In this relation, God says: “Allah only accepts from those who guard (against evil). ”[78]

18) Piety And Nearness To God

About the honor people have with God, He says: “O you men! Surely We have created you of a male and female , and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty) ;surely Allah is knowing, Aware. ”[79]

Someone asked Prophet Jesus (AS): “Which people are the better ones? ”

Prophet Jesus (AS) took two handfuls of earth, saying: “Neither of these has preference over the other. Rather they are equal. People too are as such. The most honorable of them are those who are most careful (of their duty). ”[80]

On the relation of the Quranic Sura of al-Hujurat, the verse 13, commentators have written: “One day, the Holy prophet of Islam (SAW) was walking in the market of Medina. He saw a salve on sale. The salve kept on saying: ‘Whoever buys me should let me perform my daily prayers. ’” A man bought him with the same condition. Thereafter, whenever the Holy Prophet (SAW) performed daily prayers, the slave would take part in them too. A few days passed, but there was no news of the salve. The Holy prophet (SAW) asked after him. They said: He suffers from fever. The Holy prophet (SAW) went to visit him. After three days, the Holy Prophet inquired after his health. His master said: He is dead. The Holy Prophet (SAW) personally took charge of performing his burial service. Both the Muhajireen and the Ansar were surprised. God Almighty revealed the above mentioned verse indicating that lineage is no honor, rather it is piety which brings about honor. ”[81]

Imam Sajjad (AS) has been reported by Abu Hamzah ath-Thumali as saying: “There is no privilege for Quraish over the Arabs save due to modesty, and no honor save due to piety; no knowledge save due to good intention and no prayer save due to mindfulness. ”[82]

19) Piety And the Day Of Judgment (1)

God says: “The friends shall on that day be enemies one to another, except those who guard (against evil). ”[83]

In this world, friendships are based on worldly gains with no real aim or they are not for the sake of God. Obviously all friendships will come to an end save those which are for the sake of God, a feature of the pious. In this relation, Imam Sadiq (AS) has been reported as saying: “Brothers are of three kinds; one who is fair to his self, and the second is such with his wealth. They are truthful in friendship. And the third kind is one who takes from you what he needs and likes you for fun. Do not trust him! ” [84]

20) Piety And The Good End

The Lord of the universe inspired Prophet Moses (AS) to say to his tribe: “Ask help from Allah and be patient; surely, the land is Allah’s; He causes such of His servants to inherit it as He pleases, and the end is for those who guard (against evil). ”[85]

Elsewhere, the Lord of the universe consoles Prophet Hud (a. s. ) by saying: “Therefore be patient; surely, the end is for those who guard (against evil). ”[86]

In another verse, God says to the Holy prophet (SAW): “And enjoin prayer on your people, and steadily adhere to it; We do not ask you for subsistence. We do give you subsistence, and the (good) end is for guarding (against evil). ”[87]

Imam Sadiq (AS) has been reported as saying: “Among the children of Israel, there was a man who would repeatedly say “praise is due to the Lord of the worlds and good is for those who guard against evil. ” Iblis became angry. So he assigned a Devil to go to him saying: ‘The good end is for the wealthy’, but the man did not accept it. So they decided to choose an arbiter to judge between them. Anyone against whom the judgment was passed would have one of his hands cut off. They set out till they reached a man whom they informed of their intention. That person said: ‘The good end is for the wealthy. ’ One of the hands of the pious man was cut off. Yet, he would say: ‘The good end is for those who guard against evil. ’ Satan said: ‘Do you still say the same thing? ’ The pious man said: “I believe in what I say even if I lose the other hand! “ They set out again and reached another person. They informed him of the story. That person too said: “The good end is for the wealthy. ”

The other hand of the pious man was cut off while he was saying: “The good end is for those who guard against evil! ” Satan said to him: “Will you bet on your head? ” The pious man said: “Yes. ”

They set out again and on their way, they saw a manlike shadow. They stopped before him and told him the story. That shadow touched the pious man’s hands which were restored to their normal positions and beheaded Satan saying: “… the good end is for those who guard against evil. ”[88]

Obviously, what lasts forever is truth and rightfulness and what perishes is injustice and falsehood.

There are usually many things which have no truth or spirit. The worldly life, wealth, position, power, force, hypocritical acts, indecent words,

evil acts and their likes are such. The only thing which lasts forever and makes people prosperous is the right path which is free from deviation. Piety includes all the virtues.

21) Piety And Divine Guardianship

About divine guardianship, God says: “Surely the unjust are friends of each other, and Allah is the guardian of those who guard (against evil). ”[89]

22) Piety And Divine Guidance

God says: “These (the pious) are on a right course from their Lord and these it is that shall be successful. ”[90]

23) Piety Is Never Undermined

Imam Ali (AS) has said, “He who is strong rooted in piety does not come to destruction, and the plantation of a people based on piety never remains without water. ”[91]

Imam Ali (AS) means that the life of one that is based on piety, will not be ruined with negative propaganda in the same way that plantation based on piety will never get burnt down.

24) Piety Is Never Ignored

Imam Ali (AS) has also said: “Action accompanied with fear of Allah does not fail, and how can a thing fail that has been accepted?! ” [92]

25) Piety, A Wealth

Imam Sadiq (AS) has been reported by Ya’qoob ibn Shu’aib as saying: “God does not promote a servant from the humiliation of sins to the honor of piety, except that He makes him rich without wealth, honorable without tribe, and a friend of Him without friends of people. ”[93]

26) Piety, Cure For All

Imam Ali (AS) says: “Certainly, fear of Allah is the medicine for your hearts, sight for the blindness of your spirits, the cure for the ailments of your bodies, the rectifier of the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your heart and the brightness for the gloom of your ignorance. ”[94]

27) Piety, A Divine Grace

The Holy Quran says: “…and be careful of (your duty) to Allah, Allah teaches you. ”[95]

The Holy prophet (SAW) has been reported as saying: “Fight against your passions so that your hearts will be filled with wisdom. ”[96]

This concept proves the worth and the importance of piety which makes the wild and troublesome knowledge easy for human beings. With piety, man can easily get to know the mysteries in sciences as if these people are inspired with knowledge.

[5] Kinds Of Piety

Some people may have the impression that piety means to avoid committing sins only. Therefore in many cases, piety has come to mean fear of God and abstinence from committing sins, whereas it means self-restraint and safeguarding of oneself from opposing the orders of God. Hence, piety is not solely restricted to self-restraint against sins, rather it has other kinds too. Taqwa is sometimes related to ideology (monotheism, prophethood, Imamate and the Day of Judgment) and at other times it is not related to ideology. The latter includes piety in theory and in practice. When piety is related to practice, it is sometimes religion-based and at other times not based on religion. When it is not based on religion, piety is sometimes related to individual and at other times to society. In society too, it is sometimes moral and at other times non-moral. Each of these will be discussed separately.

[6] Piety And Faith

One of the issues a human being has to take seriously and in the words of some religious authorities, the question of following others is not sufficient or as some others say one must reach certainty, is the question of principles of religion and ideology. It is incumbent on every Muslim and non-Muslim to deeply think about his religious principles, that is to choose a right path, to realize that there is a God who is the Lord of the universe and to know with certainty that other gods are false and made by the human imagination. One should truly realize that all beings are Allah’s creatures and before Him, he should prostrate. In this relation, God says: “And I am your Lord, therefore fear Me. ”

One should know that human beings are in need of leaders ordained by God as prophets and Imams. He should firmly believe that he has been created for the other world and that this world is transient. Perhaps, it is a reference to piety when we read in narrations that faith is superior to Islam. Imam Baqir (AS) has been reported by Hamran as saying: “I heard the Imam says: Truly God has made faith superior to Islam in the same way that He has made the Ka’aba superior to the Inviolable Mosque. ”[97]

The Imam (AS) then mentions different ranks of Islam and faith. On Taqwa, the Imam says: Piety is superior to faith and certainty is superior to piety in terms of rank. Therefore, Taqwa here is an ideological piety, for the Imam has considered Islam as the lowest and certainty as the highest degree while piety is in between.

[7] Piety And Monotheism

Piety in relation to monotheism means that man has to know that the All-seeing, the All-hearing, the All-wise, the Maker, the Creator, the Healer and the Provider is the One and Only God and that other beings are His creatures. It is really not very difficult to prove the existence of God. Nevertheless, we would like to mention certain reasons to prove it.

1- Whenever man sees an object in this world, he will automatically think about its producer and inventor. Even if a girl, who has a doll in her hands, is told that this doll has been made by itself, she will laugh at that. How can this universe with the earth, the sky, plants, animals, human beings, waters, mountains, winds, rains, space, planets, light and darkness, fruits, grains and millions of other things exist without a Maker who is All-knowing and All-wise?

2- How can cosmos, the order of days and nights, the four seasons, the function of eyes, ears, heart, digestive tract, and solar system not lead us to the existence of God?

3- In dangers, our hearts are directed towards a Savior and Helper even if we are not Muslims.

4- The news brought by prophets, Imams and the messages of scholars and scientists about an Eternal Being and the Lord of the universe is one of the strongest reasons to prove God’s existence.

When God’s oneness is proved for man, and when man realized that there is no one in this universe save God, who is All-hearing, All-seeing, the King, the Provider of human beings and animals, One who brings forth the living from the dead and brings forth the dead from the living and the Manager of the world, he should exercise this piety that he is not inclined to anything but God.

In this relation, God says: “Say: who gives you sustenance from the heavens and the earth? Or who controls the hearing and the sight? And who brings forth the living from the dead and brings the dead from the living? And who regulates the affairs? Then they will say: Allah. Say then: Will you not then guard (against evil)? ”[98]

That is to say, one should not take heed of false gods or idols, rather he should safeguard himself from vicious circle and deviations which is the same as inclination for idols ad their likes.

Regarding this, God has said: “Take not two gods, He is only One God; so of Me alone should you be afraid. And whatever is in the heavens and the earth is His, and to Him should obedience be (rendered) constantly; will you then guard against other than (the punishment of) Allah? ”[99]

That is to say the One who deserves Taqwa is the One God and it is He who punishes, takes us to task and rewards us.

As for those who do not believe, God says: “Surely the vilest of animals in Allah’s sight are those who disbelieve, who will not believe; those with whom you make an agreement, then they break their agreement every time and they do not guard (against punishment). ”[100]

[8] Piety And Prophethood

Taqwa in relation to prophethood means that man should know that human beings exist since birth to unknown time. He should also realize that man cannot understand his loss and gain. Hence, he is in need of a more perfect guide to lead him to perfection and a stronger device to rule over the world. Man has no power to secure his own interests. Therefore, there should be those who go between the Creator and the creatures; to receive the message from the creator and to convey it to the creatures. These people are known as prophets or divine envoys. Imams and their successors follow the path of the prophets. The necessity of a system or order among the creatures, as well as a guide in the same way that the heart is the guide of the realm of body, the fact that not all human beings are capable of receiving revelation, that earth cannot be devoid of a proof of God, that human mind cannot comprehend everything, are some of the reasons which prove the truthfulness of prophets. In our time, the greatest miracle is the Holy Quran. Although this Divine Book has been challenged, no one has been able to bring a verse like it.

In the Holy Quran, we see that when divine messengers invite people to God and monotheism, and invite them to their own truthfulness and adherence and warn them of anything other than God, Taqwa has been mentioned too. The Quran says: be careful of your duty against any deviation.

This theme has been repeated in the Holy Quran: “ (The tribe of) Aad denied the messengers (of Allah). When their brother Hud said to them: will you not guard (against evil)? Surely I am a faithful apostle to you; therefore guard against (the punishment of) Allah and obey me. ”[101]

Elsewhere God says: “ (The tribe of) Thamud denied the messengers (of Allah. When their brother Salih said to them: Will you not guard (against evil)? Surely I am a faithful apostle to you; therefore guard against (the punishment of) Allah and obey me. ”[102]

In this relation, God says: “The people of Lot denied the messengers (of Allah). When their brother Lot said to them: Will you not guard (against evil)? Surely I am a faithful apostle to you; therefore, guard against (the punishment of) Allah and obey me. ”[103]

God has also said: “The people of Noah denied the messengers (of Allah). When their brother Noah said to them: Will you not guard (against evil)? Surely I am a faithful apostle to you; therefore, guard against (the punishment of) Allah and obey me. And I do not ask you any reward for it; my reward is only with the Lord of the worlds: So guard against (the punishment of) Allah and obey me. They said: Shall we believe in you while the meanest follow you? ”[104]

[9] Piety And the Day Of Judgment (2)

When it was proved for us that God is All-wise and His administration is wise, how can He not have another world for which He has created man? When God has created man firstly with such complicated body and soul, some of people live for a second, an hour, a month, a year and as long as a hundred or a thousand years and then they will die, what is the philosophy behind it, especially when human beings reach perfection with so much suffering? Is this not something absurd and vain? Secondly, the obedient and the guilty, the oppressors and the oppressed, the sick and the healthy, the privileged and the underprivileged have a living of their own and enjoy divine blessings in this world where reward or punishment do not exactly exist, then, where will be God’s justice if there is no other world? How can we prove that God is All-wise?

Thirdly: the divine laws will be useless, for law is aimed to distinguish between humans and animals. When there is no other world, the law will be useless, for it will not be enacted.

Fourthly: it may show the falsehood of the Lord (we seek Allah’s protection from that) , for Allah has sent prophets with books in which there are the news of the Day of Judgment as well as Heaven and Hell.

Fifthly: The prophets and Imams’ news are enlightening. It is for this reason that God has used the word Taqwa: “How, then, will you guard yourselves if you disbelieve, on the day which shall make children grey-headed? [105]

Truly, one, who disbelieves in the Day of Judgment, is not certain about it and considers it as a fable or has doubt about it, cannot possibly be a man of piety or to practice it. On the contrary, one who believes in the Day of Judgment and the Hereafter will certainly have piety.

[10] Piety And Imamate

One of the other instances in which the word Taqwa has been used is when we obey Allah and obey the apostle and those in authority from among us, for there is a perpetual life in obedience and perpetual punishment in disobedience. Beyond doubt, if God has punished a nation with thunderbolt, heavenly and earthly afflictions, and if they have been afflicted with famine, it has been due to disobedience of divine calls and challenges to the Messenger of Allah (SAW). Hence, we notice that in most cases when prophets have invited people to monotheism, to God and to the adherence to the prophets, the word Taqwa has been used. In the Quranic Chapter, the Poets (ash-Shu’ara 26) , we read about the states of prophets Moses, Noah, Salih, Hud, Lot and Shu’aib (AS). When they say to their tribes: “Surely I am a faithful apostle to you” immediately, they says: “Therefore guard against (the punishment of) Allah and obey me. ”

Sometimes, the Lord of the universe advises His messenger to practice Taqwa: “O prophet! Be careful of (your duty to) Allah and do not comply with (the wishes of) the unbelievers and the hypocrites, surely Allah is Knowing, Wise. And follow what is revealed to you from your Lord: surely Allah is Aware of what you do. ”[106] In certain verses, the following has been added: “And do not obey the bidding of the extravagant. ”[107] In certain Quranic chapters, God says: “O you who believe! Answer (the call of) Allah and His apostle when he calls you to that which gives you life; and know that Allah intervenes between man and his heart, and that to Him you shall be gathered. And fear an affliction which may not smite those of you in particular who are unjust; and know that Allah is severe in requiting (evil). ”[108]

The Holy Prophet (SAW) has been quoted by Abu Ayyoob al-Ansari as saying: “O Ammar! Soon after me, there will be big mischief so much so that swords will be drawn, some will kill each other and some will hate each other. In that case, it is incumbent upon you to resort to this bald- headed man, sitting on the right side of me (meaning Ali ibn Abi Talib). If all people follow one line and Ali follows another line, you should follow his line and leave others. O Ammar! Surely Ali will not misguide you and will not direct you to destruction. O Ammar! To obey Ali is to obey me and to obey me is to obey Allah. ” [109]

Imam Sadiq (AS) has been reported by al-Mufaddhal ibn Umar as saying: “God Almighty has chosen Ali as an emblem and standard between Him and His creatures. No one has such a position. Therefore, whoever obeys him is a believer and whoever denies him is an unbeliever. Whoever denies him will enter fire. ” [110]

The Imam (AS) has also been reported as saying that when Gabriel appeared to the Messenger of Allah (SAW) , he said: “O Mohammad! Allah sends you greetings and says: I have created the seven heavens and what is there in them…and I have not created any place higher than the Rokn (the corner of the Kaaba) and the Maqam (the place where Prophet Abraham (a. s. ) used to offer prayer). If any one of my servants call Me and meets Me (dies) while he denies the Imamate of Ali, I will throw him into the fire on his face. ”[111]

Imam Ali (AS) has been reported as saying: “There is no heresy unless a Sunnah (prophetic norm) is abandoned (by it). Therefore, keep away from heresy. Walk on a sound way, for long-cherished orders (orders of God and the Messenger) are the best. What heresy has produced will be the worst. ” [112]

After warning the people of Basra about what was to occur, Imam Ali (AS) says: “Whoever can, at this time, keep himself clinging to Allah should do so. If you follow me, I shall certainly carry you, if Allah so wills, on the path of paradise, even though it may be full of severe hardship and of bitter taste…. You should adhere to the Book of Allah because it is the Strong Rope, a clear light, a benefiting cure, a quenching for thirst, protection for the adherent, and deliverance for the attached. It has no any curving to be straightened, and does not deviate from the truth. Whatever it is repeated and whatever it knocks the hearings, it does not become old. Whoever speaks according to it, speaks of the truth and whoever acts according to it shall advance (to success). ”

A man stood up and said: ‘O Ameerol Mo'minin! Tells us about the disturbance and whether you enquired it from the Holy Prophet (SAW) ’. Thereupon Ameerol Mo'minin said: “When Allah, the Glorified sent down the verse: ‘Do men think that they will be left alone on saying, we believe, and not be tried? ’[113] I came to know that the disturbance would not befall us so long as the Prophet is among us. So I said: O Messenger of Allah, what is this disturbance of which Allah, the Sublime, has informed you? And he replied: ‘O Ali, my nation shall be tried after me. ’ I said: ‘O Messenger of Allah, on the day of Uhud, when Muslims had fallen martyrs and I was not among them, and this had been very annoying to me, did you not say to me: ‘Cheer up, for you shall be killed (martyred) later on! ’ The Messenger of Allah (SAW) said: ‘Yes, it is so, but what about your endurance at receiving martyrdom? ’ I said: ‘O Messenger of Allah, this is not a matter of endurance, but it is a matter of delight and gratefulness. ’ Then he said: ‘O Ali, Muslims shall soon fall into sedition because of their properties their wealth, put Allah under obligation that they have faith, expect Allah’s mercy, and wish to be safe from His wrath, and because of false doubts and desires, they take His unlawful things as lawful. So, they will then consider wine as just a juice of grapes and dates, bribe as gift, and usury as selling and buying, and thus consider them lawful. ’ I said: ‘O Messenger of Allah, how should I deal with them at the time? Shall I consider them as apostates and disbelievers or ones involved in sedition? ’ He said: ‘Sedition and trial. ’” [114]

What mischief is worse than this! After the Messenger of Allah (SAW) the Ummah was divided into seventy-three sects as the Holy Prophet (SAW) had said: “The Jews will become seventy-one sects, the Christians seventy-two and my Ummah will be divided into seventy-three sects (after me). ” [115]

Ibn al-Maghazeli has reported: “The Holy Prophet (SAW) said to Ali ibn Abi Talib: ‘The Ummah after me will soon hatch plots against you. ’” [116]

Imam Ali (AS) has been reported by many narrators as having said: The Messenger of Allah (SAW) said to me: ‘Surely God has made Jihad against mischief-makers incumbent upon you as He made Jihad against the atheists incumbent upon me. ’ I asked: ‘O Messenger of Allah! What is this mischief that has made Jihad incumbent? ’ The Holy Prophet (SAW) said: ‘There are some who bear witness to the Oneness of God and my mission but they challenge the Sunnah. ’ I asked the Holy Prophet: ‘What should I fight them for while they bear witness to what I testify? ’ The Holy Prophet (SAW) said: ‘For the heresy in religion and challenging Imamate. ’ I said: ‘You promised that I would be martyred. So I beg God to bring about my martyrdom soon before you. ’ The Messenger of Allah said: ‘Who will fight the Naketheen (the breakers of covenant who fought against Imam Ali (a. s. ) in the battle of al-Jamal) , the Qassiteen (the oppressors (Mo’awiya and his followers) who fought against Imam Ali (a. s. ) in Siffeen) , and the Mariqeen (the renegades or the Kharijites who fought against Imam Ali (a. s. ) in an-Nahrawan) then? ”[117]

Therefore, it is incumbent upon every human to exercise piety in obedience. He should be obedient to those whom God has ordered. Jabir al- Ansari has been reported by Jabir al-Ju’fi as saying: “I asked the meaning of the following verse from the Holy Prophet: “O you who believe! Obey Allah and obey the Apostle and those in authority from among you. ”[118] The Holy Prophet (SAW) said: ‘They are my successors and the Imams of Muslims after me. The first of them is Ali ibn Abi Talib, then al-Hasan and al-Hossain, then Ali ibn al-Hossain, then Mohammad ibn Ali known as Baqir in the Torah. O Jabir, you will live long enough to see him. Whenever you meet him, give my regards to him. The next will be as-Sadiq, Ja’far ibn Mohammad, then Musa ibn Ja’far, then Ali ibn Musa, then Mohammad Ibn Ali, then Ali ibn Mohammad, then Hassan ibn Ali and then a person of my name, the poof of Allah on the earth, Baqiyyatullah, the son of al-Hassan ibn Ali, one at whose hands Allah will conquers the east and the west of the earth. He will be in occultation away from his followers and companions that no one shall keep on believing in his imamate except those whom Allah has tried their hearts with faith. ”[119]

[11] Piety And Knowledge (Science)

One of the other issues about which a human should exercise piety, that is to say, he must be careful not to be deviated and misguided is the acquisition of knowledge, for the word ‘knowledge’ can be as deceitful (how much knowledge one has) as the word ‘scholar’ (how much knowledge that scholar has) is.

Apparently those who go after what is called knowledge or science are usually known as scholars or scientists whether in mathematics, physics, chemistry, astronomy, geography, natural sciences, medicine, and industry or in the science of distinguished men, ancestry and lineage, history, Hadith, insight, morphology and syntax, rhetoric, beliefs, theology, philosophy, wisdom, prosody, literature, mysticism, ethics and behaviors, whether they have taken a right or wrong path. Sheikh Tusi, Khajeh Nasseeruddeen, Majlesi, Allahmah Helli and Boroojerdi are called scholars while Abu Hanifah, Malik, ash-Shafi’ee, Ahmad ibn Hanbal, al-Ghazali, al-Fakhr ar-Razi, Seyed Qutb, Shaltut, Ibn Abil Hadeed and Ibn Hajar are called scholars too. However, we must exercise piety in this area too by making sound knowledge distinct from the wrong knowledge, by making justice distinct from injustice. What is of significance to Islam is clear for all. Imam Musa ibn Ja’far (AS) has been reported as saying: “One day, the Messenger of Allah (SAW) entered the mosque. He saw a group of people gathering around a man. He asked who the man was, and it was said that he was a scholar. The Messenger of Allah (SAW) said: ‘What is he expert in? ’ They said: ‘He is the most knowledgeable in the lineages of the Arabs, the events of the pre-Islamic era, poetry as well as Arabism. ’ The Holy Prophet (SAW) said: ‘His knowledge does not harm one who does not know it nor does not benefit the one who knows it. ’ The Messenger of Allah (SAW) said: ‘Knowledge or science is of three types; a clear sign that is the principles of faith, a just obligation that is ethics which is the middle course between the two extremes, and a well known norm (Sunnah) that is religious orders as well as issues related to lawful and unlawful things. ” [120]

It is said that the principles of faith are related to human mind, ethics to his soul and heart, and lawful and unlawful things to his body.

Imam Sadiq (AS) has been reported as saying: “I have found all knowledge in four things; to get to know your Lord, to know what He has given to you, to know what He wants from you, and to know what takes you out of your religion. ” [121]

Commenting on this narration, Allamah Majlisi says: “First, you should get to know your Lord through attributes of perfection, Divine act, and essence of God. Secondly, you should realize His glory through intellect, senses, His Grace of revealing the Book and other blessings. Thirdly, you should get to know His will by self-restraint, obedience and acknowledgment of Him through intellect and narration. Fourthly, you should know that following the leaders of misguidance and sin will take you out of your faith. ” [122]

Sadr al-Mota’aliheen Molla Sadra, has reported how the Imam has classified knowledge or science into three groups while rejecting the rest, though knowing everything is better than not knowing it. Then he says: “If knowledge, like that of sorcery, is reproached, it is because of its result which is aimed at creating separation between wife and husband. It seems that the Imam wishes to bring up a kind of knowledge which can save human beings in the hereafter. Hence, if astronomy is related to faith, ethics and religious orders, it is considered as part of them. Imam Ali (AS) has been reported as having said: “knowledge is for religion, medicine for body, syntax for language and astrology for knowing the time. ” [123]

The Holy Prophet (SAW) has been reported as having said: “Science is of two categories: science in the heart which is beneficial and science on the tongue which is a proof for God’s servants. ” [124] Nevertheless, if they (two kinds of science) are used solely for worldly gain or if they are detrimental to human beings, they are blameworthy. Hence, the story of the man around whom people had gathered and he was blamed by the Holy Prophet might be of a political nature. So the Holy Prophet (SAW) did not really mean to condemn knowledge of lineage. God knows it better.

One of the branches of knowledge, about which human beings should be careful, is theology, that is the rectification and perfection of faith, for thoughts run into different directions and there are different viewpoints and books in that area. Hence, many individuals have gone astray in this path and are entangled with amazement and bewilderment.

For this reason, God has mentioned the word ‘Taqwa’ by saying: “Most surely in the variation of the night and the day, and what Allah has created in the heavens and the earth, there are signs for a people who guard (against evil) ”. [125]

Those who have studied the states of theologians, philosophers and those who have worked in this field know how God has mentioned the word ‘Taqwa’. Hence, it is incumbent upon all human beings to rectify their belief and faith. It is faith which benefits or harms a human being. If he has a good faith, he will achieve success, but if he has no faith, he will suffer loss. Knowledge and science can serve as a great factor in correcting one’s belief. On the contrary, ignorance makes human belief corrupt. In this relation, God says: “Are those who know and those who do not know alike? Only the men of understanding are mindful. ”[126]

Elsewhere God says: “Is he then who knows that what has been revealed to you from your Lord is the truth like him who is blind? Only those possessed of understanding will mind. ”[127]

The use of ‘men of understanding’ and ‘those possessed of understanding’ are meaningful.

The Holy prophet’s companions have related that a man from the Ansar came to the Holy prophet (SAW) asking: “O Messenger of Allah! Which one do you like better; to attend a funeral or to meet a scholar? ”

The Messenger of Allah (SAW) said: “If there is anyone to attend the funeral, to go to the presence of a scholar is better than attending a funeral, visiting a thousand patients, rising up at night for prayer, fasting for a thousand days, giving a charity of a thousand Dirhams to the poor, performing the minor hajj a thousand times, and a thousand non-obligatory wars against the enemy in the way of Allah with your life and property. Do you not you know that God has been obeyed with knowledge and worshipped with knowledge and all the good of the world and the hereafter is with knowledge and all the evil of the world and the hereafter is with ignorance? ” [128]

Imam Ali (AS) has been reported as saying: “Sitting in the presence of scholars for an hour is better to God than a thousand years of worshipping. Looking at a scholar is better than seclusion of one year in the House of God. Visiting scholars is better than seventy circumambulations around the Ka’ba and is better than seventy minor Hajj. God will count seventy rewards for that one, will send blessings for him, and angels will testify that he will deserve Paradise. ”[129]

Imam Sadiq (AS) has been reported as saying: “A prayer by a scholar is better than seventy thousand prayers by an ascetic. ” [130]

It is with the right knowledge that human beings will never go astray or deviate from the right path.

A scholar always works thoughtfully and mindfully; his prayer is mindful and his steps are taken thoughtfully. He writes thoughtfully. His rising up and sitting down is thoughtful; he speaks thoughtfully; his silence is thoughtful; his eating, sleeping, praying, his state in associating with others, in sickness and health, are mindful. A layman, however, is not such. He may sometimes do his job out of ignorance. He may offer his prayer incorrectly and he may act in a way a simpleton might act.

It is for this reason that God uses the word ‘Taqwa’ in relation to every subject.

[12] Piety In Practice

part 1

One of the other cases in which the word ‘Taqwa’ has been used is in relation to human deed. Human beings are rewarded on the Day of Judgment for their deeds. On that day, man will reap what he has sown. Perhaps all the Quranic verses and narrations on ‘Taqwa’ are aimed at human deed which includes intention too.

In this relation, the Lord of the universe says: “O you who believe! Be careful of (your duty to) Allah, and let every soul consider what it has sent on for the morrow, and be careful of (your duty to) Allah; surely Allah is Aware of what you do. ”[131]

In this verse, the word “Taqwa” has been used twice and “what it has sent on for the morrow (deed) ” is in between. Perhaps, it refers to the fact that one, who wishes to do something, has to have good intention that is for the sake of God. He should keep away from false incentives. He should be thorough when doing something. Furthermore, he should exercise piety in it.

This will cover many affairs including the question of justice. In this connection, God says: “Act equitably, that is nearer to piety, and be careful of (your duty to) Allah; surely Allah is Aware of what you do. ”[132]

On benevolence and doing good, God says: “… if you do good (to others) and guard (against evil) , then surely Allah is Aware of what you do. ”[133]

On assistance, God says: “… help one another in goodness and piety, and do not help one another in sin and aggression; and be careful of (your duty to) Allah; surely Allah is Severe in requiting (evil). ”[134]

On the foundation of mosque, God says: “And say: Work; so Allah will see your work and (so will) His Apostle and the believers; and you shall be brought to the Knower of the unseen and the seen, then He will inform you of what you did. …certainly a mosque founded on piety from the very first day is more deserving that you should stand in it; in it are men who love that they should be purified; and Allah loves those who purify themselves. Is he, therefore, better who lays his foundation on fear of Allah and (His) good pleasure, or he who lays his foundation on the edge of a cracking hollowed bank, so it broke down with him into the fire of hell; and Allah does not guide the unjust people. ”[135]

In the above-mentioned verses, God refers to the Dhirar Mosque that had been built to divide the believers who gathered in the Qoba Mosque. When the Holy prophet (SAW) migrated to Medina where people were attracted by his good character and manners, Abu Aamir the Monk, an aristocrat member from the Khazraj tribe and well-versed in Torah and Gospel, envied the Holy prophet (SAW) and continuously challenged him until he participated in the battles of Uhud and Hunain. He finally fled to Rome to prepare an army to fight against Islam. From Rome, he wrote a letter to build the Dhirar Mosque, but God informed the Holy prophet (SAW) of the issue.

When the Messenger of Allah (SAW) returned from the battles of Tabuk, the hypocrites came to him, saying: “O Messenger of Allah! We have built a mosque, so bless it with your coming. ” They meant to give value to the mosque with the Holy prophet’s presence in it and to achieve their goal, but immediately the following verse was revealed: “And those who built a Masjid to cause harm and for unbelief and to cause disunion among the believers and an ambush to him who made war against Allah and His Messenger before; and they will certainly swear: We did not desire aught but good; and Allah bears witness that they are most surely liars. Never stand in it at all... ”[136]

Also al-Mofaddhal relates: “I was in the presence of Imam Sadiq (AS) when the question of deeds was brought up. I said: ‘How little my deeds are! ’ The Imam said: ‘Be silent! Ask for forgiveness of God! ’ Then he said: ‘A little deed with piety is better than many deeds without piety. ’ I said: ‘Are many deeds devoid of piety? ’ The Imam said: ‘Yes. It is like a man who feeds the poor, is kind to the neighbors, his house is open with generosity, but a door of unlawfulness is opened to him and he enters through it. Such a deed is devoid of Taqwa. There is another person who has nothing but never does an unlawful act. ” [137]

These verses and narrations were used to say that our deeds should be righteous. Furthermore, the results of deeds are important, for our deeds have no value without result. In this connection, God says: “I swear by time, most surely man is in loss, except those who believe and do good. ”[138]

God has also said: “Whoever does good whether male or female and he is a believer, We will most certainly make him live a happy life. ”[139]

In another verse, God says: “Then (as for) those who believe and do good, they shall have forgiveness and an honorable sustenance. ”[140]

On the same topic, God says: “And the blind and the seeing are not alike, nor those who believe and do good and the evil doer. ”[141]

Elsewhere, God has said: “Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard (against evil) like the wicked? ”[142]

There are narrations to the same effect, stressing that deeds have to be good and righteous. Furthermore, there should be no obstacles on their way of acceptance. The following is an example.

Ibn Fahad al-Hilli in his book Uddatod-Da’ee and Seyed ibn Tawus in Falah as-Saa’il mention that the Holy Prophet (SAW) has been reported by Mu’ath ibn Jabal as saying: “Before creating heavens, God created seven angels, appointing each of them in a heaven and made that heaven splendid with that glory. Then, God appointed an angel as gatekeeper to each of the gates of the heavens.

part 2

The guardian angels record man’s deeds day and night and send them up and a light like the light of the sun is sent for him to the lower heaven. When they reach the sky of the world, they refine the deed and add to it, but all of a sudden, the angel will say: Wait! Throw this deed against the face of its doer. I am the angel of backbiting. I will not let the deed of a backbiter pass on to heaven. This is the order of my Lord. ’ He added: ‘Then the next day while carrying good deeds, the angels return and pass by the former angel, refine the deed and add to it till they reach the second heaven where the angel of that heaven will say: Stop here! Throw this deed against the face of its doer, for with this deed, he was following mean objectives in the world. I am the angel of worldly affairs and will not let the deed of this person pass on to others from here. ’ He said: ‘The next angels take up the deed of God’s servant from whose charity and prayer they are happy. However, when they reach the third heaven, the angel will say: Throw this deed against the face of its doer. I am the angel who record arrogance. This person had good deeds but, he was arrogant to people. My Lord has ordered me not to let his deed pass on to others from here. ’ Then he said: ‘The guardian angels took up the deed of God’s servant while it was shining like a star and his voice was up with glorification of God, fasting, and performing of Hajj. They were taking it up to the fourth heaven when an angel would say: Stop here! Throw it against the face and belly of its doer. I am the angel that record self-admiration. He was self-conceited. He had good deeds, but he was self-important. My Lord has ordered to stop his deed to pass on to others from here. ’

Then he said: ‘The next stage, the guardian angels take up man’s deed which is like a bride ready for wedding. When they reach the fifth heaven, the good deed is accompanied by Jihad, and prayer with rays of light like those of the Sun. ’ However, the angel will say: ‘Stop here! I am the angel recording envy. Throw it against the face of its doer and put it on his shoulder. He was envious against the seekers of knowledge and the obedient ones to God. Whenever he saw someone superior in devotion, he envied him. Here, that man’s deed is put on his shoulder while his deed curses him. Then he said: once again, the guardian angels take up man’s deeds to the sixth heaven, but the angel will say: Stop here! I am the angel recording mercy. Throw this deed against the face of its doer and make him blind, for he had no mercy on anyone. If anyone committed a wrongdoing or suffered a loss, he would blame him. My Lord has ordered me to stop his deed from passing on from here. He said: The guardian angels take up to heaven man’s deed which is accompanied by understanding, endeavor and piety while it has a sound like that of thunder and lightning. In addition, three thousand angels will accompany it. When they reach the angel in the seventh heaven, he will say: Stop here! Throw this deed against the face of its doer. I am the angel in charge of veiling. I will conceal from Him any deed which is not for the sake of Him. This person intended to obtain a high position with the chiefs and to have reputation. My Lord has ordered me to stop him from passing on to others as long as his deed has not been refined for God. Then he said: This time, the guardian angels will take up man’s deeds for which man is happy. Deeds like prayer, alms, fasting, Hajj, good temper, silence and remembrance of God which are accompanied by the heavenly angels as well as the seven angels rip all the veils till they stand before God and they testify for him in practice and with Du’a. However, God will say: You are the guardians of the deeds of My servants but I am the guardian of what passes in his heart. He did not intend Me with his deeds. My curse be upon him. The angles will say: Your curse and our curse be on him!

At this time, Mu’ath started weeping and then said: ‘What shall I do to have devotion in my deed? ’ The Holy Prophet said: ‘Follow your prophet in being certain about the unity of God. ’

Mu’ath reports: ‘I said: You are the Messenger of Allah and I am Mu’ath! ’ The Holy Prophet (SAW) said: ‘O Mu’ath! If you have any shortcoming in your deed, do not criticize your brothers in faith and the carriers (memorizers and expert) of the Holy Quran. Blame yourself for your wrongdoing not your brethren. Do not ever justify yourself by reproaching your brothers in faith. Do not overestimate yourself at the price of humiliating your brothers. Do not dissimulate. Let not your worldly desires interfere in your affairs of the hereafter. Watch your tongue when associating with people so that people will not keep aloof from you. Do not whisper in an assembly. Do not magnify yourself, for you will be deprived of the blessings. Do not reproach people, for the dog of hell will reproach you. God says: “ (I swear) by the Nashitat (the angels who draw out the souls of people)! ”[143] Do you know what “Nashitat” is? It is the dogs of Hell that eat away flesh and bone! ”

I said: ‘Who can forbear this description? ’ The Holy Prophet (SAW) said: ‘O Mu’ath! This will be easy to one for whom God has made it easy. ’

The narrator says: ‘Thereafter, I did not see Mu’ath recite the Holy Quran as much as he would read this tradition. ” [144]

Allamah Sheikh Baha’ee says: “This tradition should make you understand that pure deeds are few. I wish you success in self-restraint. ”

Truly, piety in practice means that human beings should keep aloof from moral, ideological and scientific deviations. Whatever they do should be aimed at pleasing God. They should have only God in mind and avoid passions and the obeying of Satan.

There are many people who mistakenly think they are doing good deeds whereas they are practically following their desires and Satan, though their deeds might be done in the name of prayer or religion.

About such people, God says: “Say: Shall We inform you of the greatest losers in (their) deeds? (these are) they whose labor is lost in this world’s life and they think that they are well versed in skill of the work of hands. These are they who disbelieve in the signs of their Lord and His meeting, so their deeds become null, and therefore, We will not set up a balance for them on the Day of Resurrection. Thus, it is that their recompense is hell, because they disbelieved and held My signs and My apostles in mockery. ”[145]

Imam Sajjad (AS) has been reported as saying: “O people, exercise divine piety and know that your return is towards Him. In this relation, the Holy Quran says: “On that day every soul shall find present what it has done of good and what it has done of evil. It shall wish that between it and that (evil) there are a long duration of time; and Allah makes you to be cautious of (retribution from) Himself. ”[146]

[14] Piety And Islamic Rules

explaination

Rules made by God Almighty are binding and it does not make any difference whether they are real or superficial (apparent) , for benefits and harms in them have been taken into consideration. Therefore, when a religious authority issues a religious decree, he should be careful not to let his own opinion interfere in his Fatwa. Ibn Shabramah has been reported by Ibnul Sheikh in his Majalis from Husayn ibn Ubaydillah al- Ghadha’iri as saying: “Abu Haneefah and I went to see Imam Sadiq (AS). I said: ‘God has honored you. This is a man from Iraq, who has an understanding of religion and wisdom. ’ Imam Sadiq (AS) said: ‘Perhaps he is the one who interprets religion due to his own opinion. ’ Then the Imam (AS) said: ‘Which one is greater, prayer or fasting? I said: ‘Prayer. ’ The Imam (AS) said: ‘Why is it that a menstruating woman has to fast the missed days of fasting, but she does not have to perform the missed prayers (because of menstruation)? O Servant of Allah, fear Allah. ”[147]

1. Taqiyyah[148]

If a servant of Allah wants to observe a real rule which entails risk, it is unlawful. He has to observe the superficial rule. Traditions on dissimulation (Taqiyyah) which has the same root as Taqwa refer to the same meaning. [149]

Dissimulation is a kind and the highest degree of piety. Abdullah ibn Jundab has been reported by Hammad ibn Eesa as saying: “Imam Musa al- Kadhim (AS) , in giving the meaning of this verse: “Surely, the most honorable of you with Allah is the most careful of his duty”, has said: ‘It is the one with the utmost piety. ’”[150]

Abdullah ibn Ya’foor reports: “I heard Imam Sadiq (AS) say: ‘Taqiyyah is the shield and the protector of a believer. One who has no Taqiyyah is not a believer. ” [151]

Imam Sadiq (AS) has also been reported as saying: “There is nothing better than ‘Khaba’ to God in worshipping Him. I asked what ‘Khaba’ is, and the Imam said: ‘It is the same as Taqiyyah. ’” [152]

There are many traditions on Taqiyyah which mean sometimes that man should conceal his faith in order to protect his own life and sometimes the lives of others.

At some times, it is necessary for a Muslim to perform his religious duties like the opponents. Sayyid Murtadha (may Allah have mercy on him) has mentioned in his book al-Muhkam wel-Mutashabih that Imam Ali (AS) said: “When man has the option, he has been forbidden to take an unbeliever as his leader of Imam. Nevertheless, God has obliged man by giving him permission (dissimulation) to fast as the opponents fast, break his fasting like them, and perform prayer as they do out of Taqiyyah. Otherwise, it is incumbent upon him to follow his own beliefs.

God Almighty has said: “Let not the believers take the unbelievers for friends rather than the believers; and whoever does this shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of Himself. ”[153]

Therefore, dissimulation is a blessing that God has given to the believers so as to save themselves and others. The Messenger of Allah (SAW) has said: “Allah likes His servants to observe what He has permitted and what he has forbidden. ” [154]

2. Ablution (Wudu’)

Dawood ar-Raqqi has been reported as saying: “One day, I went to Imam Sadiq (AS) to ask him how to perform ablution correctly. The Imam (AS) said: ‘What God has made obligatory is to wash the face once. The Messenger of Allah (SAW) has added one more to it to mind for the weak people. Whoever washes his face three times, his prayer will become invalid. ’ At this time, Dawood ibn Zurbi arrived and asked the same question. The Imam (AS) said: ‘Three times, three times and whoever does less than that, his prayer is not valid. ’

My (Dawood ar-Raqqi) body started shivering. I was being almost tempted by Satan. Seeing a change of color in me, Imam Sadiq (AS) said: O Dawood, calm down! Which one is of unbelief, this order or the act of beheading? ’

When we went out, we found that people had spoken ill of Ibn Zurbi before al-Mansoor ad-Dawaneeqi (the Abbasid caliph) , accusing him of being heretic and associating with Imam Sadiq (AS). Ibn Zurbi was in an orchard near the orchard of al-Mansoor.

Al-Mansoor said to himself: “I will try him to see how he performs his ablution. If he does it like Ja’far ibn Mohammad (AS) which I do not approve, it will become evident that what they say about him is true. In that case, I will kill him. ” Therefore, he waited for Ibn Zurbi to perform ablution. Ibn Zurbi did as Imam Sadiq (AS) had told him. Al-Mansoor sent someone to call him.

Dawood says: ‘When I went to al-Mansoor, he greeted me, saying: ‘O Dawood! They have said something wrong about you. The way you performed ablution was not like the purification by the heretics, so forgive me. ’ Then he ordered a hundred thousand Dirhams to be given to him. ’

Dawood ibn Zurbi and I went to see Imam Sadiq (AS). Zurbi said: my master, you save my life in this world. Thanks to you. We hope for paradise. The Imam said: ‘May God reward you and all the believers. ’

Addressing Zurbi, the Imam said: ‘Tell Dawood ar-Raqqi what happened to you so that he will have no fear. ’

Dawood Zurbi says: ‘I told him the whole story. The Imam (AS) said: ‘It was for this reason that I issued such a Fatwa for him, knowing that he may be killed. ’ Then, the Imam said: ‘O Dawood ibn Zurbi! Wash your face twice when performing ablution. Do not add, for if you add to it, your prayer will become invalid. ’”[155]

The same story happened between Ali ibn Yaqteen and Imam Musa al-Kadhim (a. s. ) who first ordered him to perform ablution like the opponents, and when the danger of Haroon ar-Rasheed (the Abbasid caliph) had gone, in a letter, he said: “O Ali ibn Yaqteen! Perform ablution as God Almighty has ordered… for the danger that we were afraid for you of has gone. ”[156]

3. Prayer

Imam Musa ibn Ja’far (AS) has been reported by Ali (AS) ibn Yaqteen and Sheikh Sadooq as saying: “When dissimulating, it is valid to prostrate on clothes and carpets. ” [157]

Imam Reza (AS) has been reported by Bazanti as saying: “In relation to Qunoot (supplicating Allah earnestly in the prayer) , Imam Baqir (AS) has said: “You have an option to or not to recite Qunoot. ”

Imam Musa al-Kadhim (AS) has said: “When you are in Taqiyyah, do not recite Qunoot, and I will be answerable for that. ”[158]

Abdullah ibn Sinan reports: “I heard Imam Sadiq (AS) say: “I invite you to fear Allah. Never be tough to people, for you will be abased. God Almighty has said: “…you shall speak kindly to people. ””[159]

Then the Imam said: “Visit their (non-Shia Muslims) patients, take part in their funerals, bear witness for and against them and perform prayers with them in their mosques. ”[160]

Imam Sadiq (AS) has also been reported as saying: “Whoever performs prayer with them in the first line is like one who has performed prayer behind the Messenger of Allah (SAW) in the first line. ” [161]

In another narration, we read that the Imam said to Isshaq ibn Ammar: “Take part in their prayer, for whoever performs prayer in the first line with them, is like one who has drawn the sword in the way of Allah. ”[162]

4. Fasting

There are numerous traditions on fasting in which the infallible Imams (AS) did not observe fasting to cope with the tyrant caliphs. One of the companions of Imam Sadiq (AS) , who had come to visit him, said: “Would you break your fasting on a day of Ramadan? ” The Imam said: “Yes, by Allah! To violate my fasting in a day of Ramadan is better to me than to be beheaded. ”[163]

From what we have said, it is inferred that we have to do what is obligatory and to avoid what is forbidden when there is no obstacle on the way. But, in certain circumstances, we have to forsake an obligatory act and do something forbidden in order not to appear as opponent (to others). We should practice Taqwa in a way that if our Imam divides a pomegranate into two and says that this part is lawful and the other part is unlawful, we should unconditionally accept it. We should say to ourselves: What the Imam says is exactly what the prophet and God say.

As Taqiyyah is applied in the Islamic rules, it is applied in relation to ideology too. There are many narrations in this connection. Imam Sadiq (AS) has said: “Be careful of your religion. Conceal it with Taqiyyah, for there is no faith for one who does not observe Taqiyyah. You are like a honeybee among birds. If a bird knows what is inside a honeybee, it will keep on eating the honey until nothing remains of it. If the opponents know that there is the love of the Ahl al-Bayt in your hearts, they will eat you with their tongues and will curse you openly and secretly. May God bless a servant who follows our guardianship (wilayah). ”

In some traditions, Imam Ali (AS) has said: “Soon, you will be asked to curse me. Curse me, but when you are asked to disavow me, do not do it, for I am on the Fitra (nature of true faith). ”[164]

In certain narrations, we read: “Do not do it (do not disavow me) even if you are killed. ”

It is well to mention that Taqiyyah is not a feature of our time, rather it was part of the rules of former religions too. The Companions of the Cave, the believer of Aal Firoun (the family of the Pharaoh) , and Assiyah wife of the Pharaoh are good examples.

On the concealing of faith by Abu Talib, Imam Sadiq (AS) mentions the example of the Companions of the Cave, saying: “The example of Abu Talib is like the Companions of the Cave, who concealed their faith and declared atheism. So God rewarded them twice. ”[165]

As for disavowing, Maytham at-Tammar an-Nahrawani says: “One day, Ameerul Mo’minin (AS) called me, saying: ‘O Maytham! What will you do if Ubeidillah asks you to declare immunity towards me or he will call you bastard? ’ Maytham said: ‘By Allah, I will never disavow you. The Imam (AS) said: ‘By Allah, he will either kill or hang you. ’ Maytham said: ‘I will endure it! This is the least I can do in the way of God! ’”[166]

Imam Sadiq (AS) has been reported by Mohammad Ibn Marwan as saying: “What prevented Maytham from practicing Taqiyyah? By Allah, he truly knew that this verse “…he who is compelled while his heart is at rest. ”[167] was revealed in honor of Ammar and his companions. ” [168]

In the exegesis (tafsir) of Qumi, we read: “The tribe of Quraish arrested Ammar in Mecca. They tortured him with fire to compel him to utter what they wanted, but his heart was full of faith. The verse “…except he, who is compelled while his heart is content with faith”[169], refers to Ammar ibn Yassir. ”[170]

Ammar ibn Yassir is one of the persons whose perfect faith the Messenger of Allah (SAW) has testified. The opponents too have said: “The faith of Ammar is up to his shoulders. ”

It is narrated that one day Ammar asked the Holy Prophet’s permission to enter his room. As soon as Ammar entered the room, the Holy Prophet (SAW) said: “Welcome, O the purified one! ”

Ammar is one about whom the Holy Prophet (SAW) has said: “Whoever is the enemy of Ammar is the enemy of God and whoever has rancor against Ammar has rancor against God. ” Ammar is one about whom the Holy Prophet (SAW) has said: “Paradise longs for four persons: Ammar, Ali, Salman and Miqdad. ” In another narration, we read: “Paradise longs for Ali, Ammar, Salman and Bilal. ”[171]

Ammar was one of those persons, who along with his father Yassir and his mother Sommayyah, lived in the desert of Mecca with sufferings. He was ninety when martyred at Siffeen. ”[172]

5. Trade

Imam Sadiq (AS) has been reported by Ali ibn Abdul Aziz as having asked: “What did Umar ibn Muslim do? ” I said: “He has become an ascetic, leaving aside trade. ” The Imam (AS) said: “Woe unto him! Does he not know that the prayer of one who leaves trade is not responded to? ” Then, the Imam said: “Some of the companions of the Holy Prophet (SAW) , who had heard this verse: “…and whoever is careful of (his duty) to Allah, He will make for him an outlet and give him sustenance from whence he thinks not”,[173] closed the doors behind themselves, were engaged in worshipping God, saying: ‘This is sufficient for us. ’ This news reached the Holy Prophet (SAW). So he sent for them, saying: “What made you to do so? ” They said: “O messenger of Allah! God gives us our sustenance. Therefore, we are engaged only in worshipping. ”

The Holy Prophet (SAW) said: “Whoever does this, God will not respond to his prayer. It is incumbent upon you to be engaged in a business. ”[174]

The Holy Prophet (SAW) and Imam Sadiq (AS) have been reported as saying: “Not being dependent on others is a good example of divine piety. ”[175]

Imam Sadiq (AS) has also said: “Cursed is one who is a burden to others. ” [176]

Piety And Trade (Business)

One of the topics dealt with in the Holy Quran and Hadith is the question of trade and business as elaborated in the books of jurisprudence. Some scholars have written separate books on it. In this relation, we can mention Makasib written by the master of jurisprudents Sheikh Ansari, and Anees al-Tejarat written for the Farsi-speakers by Allamah Naraghi, which is the best of its kind. As for books of Hadith, which deal with trade and business, we can mention such books as Wasa’il al-Shiah, and Bihar al-Anwar, one or two volumes of which have been devoted to this topic. In these books, there are traditions on the merits of trade and business and the care one must take in relation to them.

Jameel ibn Salih has reported Imam Sadiq (AS) as saying about the verse: “Our Lord! Grant us good in this word and good in the hereafter. ”[177], “The meaning of good is the pleasure of God and paradise in the hereafter, abundant sustenance, and good temper in the world. ”[178]

Imam Sadiq (AS) has reported Imam Ali (AS) as saying to Mawali: [179] “Engage in trade, and God will give you blessings, for I heard the Messenger of Allah (SA) say: “Sustenance has ten parts, nine of which are in trade and one part is in other things. ”[180]

It has been narrated that Asbaat came to see the Imam who asked after Umar ibn Muslim. Asbaat said: “He is a righteous man, but he has put trading aside. ” The Imam said: “It is an act of Satan. ” The Imam repeated this three times and said: “Do you not know that the Messenger of Allah (SAW) bought a flock of sheep from Damascus and sold them with profit in a way that he paid his debt and divided the rest among the relatives.? On this occasion, God revealed the following verse: “Men whom neither merchandise nor selling diverts from remembrance of Allah. ”[181]

The Imam (AS) has also been reported as saying: “Leaving trade will diminish one’s wisdom. ”[182]

It has been narrated: “The disciples of Jesus (AS) were walking behind him and whenever they got hungry, they would ask: ‘O Spirit of Allah! We are hungry. ’ Jesus (AS) touched the earth and water gushed out. The disciples drank from it and said: ‘O Spirit of Allah, Who is better than us! When we get hungry, you give us food, and when we get thirsty, you quench our thirst. We truly have faith in you and follow you? ’

Jesus (AS) said: ‘Better than you is one who works with his own hands and eats from what he himself earns. ’”[183]

Imam Sadiq (AS) has been reported as saying: “God revealed to Prophet Dawood (David) (AS): “You were a good servant if you did not eat from the public treasury. You do not do work with your own hands! ”

Prophet David began weeping. God revealed to iron: “Be soft and lenient for My servant, Dawood! ”

God Almighty made iron soft for him in a way that Prophet Dawood (a. s. ) would make a cuirass every day and sell it for a thousand Dirhams. He made 360 cuirasses, selling them for 360 thousand Dirhams and was never in need of the public treasury. ”[184]

Having a share of the public treasury does not necessarily mean a bad thing, but in the story of Prophet Dawood, there was wisdom behind it.

Mohammad ibn Munkadir reports: “On a hot day, I went to Medina where I saw Imam al-Baqir (AS) leaning on two slaves due to his being corpulent. I said to myself: ‘A great man of Quraish working at this hour of day in search of the material world! I will certainly give him an advice. ’ Therefore, I approached and saluted him. While gasping, the Imam (AS) greeted me back. Sweat was pouring from his head and face because of hot weather. I said: ‘May Allah improve your affairs! A great man of Quraish seeking the world at this time of the day! What will happen if death overtakes you in this situation? ’ Taking his hands away from the shoulders of the two slaves and leaning against the wall, he said: ‘By Allah, if death overtakes me and I am in this situation, I will be in a state of obedience to Allah by which I can preserve my value from you and people. I am afraid of death only when I am committing a sin! ’ I said: ‘May Allah bless you! I intended to give you advice, but you gave me advice. ’” [185]

Furthermore, trade and business must be accompanied with an understanding of the Islamic rules. Al-Asbagh ibn Nabatah reports: “I heard Ameerul Mo’minin say from on the pulpit: ‘O group of tradesmen! First, you should learn and know the rules of lawful and unlawful trade and then engage in trade. By God, usury amongst this Ummah is more hidden than an ant walking on a black stone. Let your faith be intermingled with truthfulness. A tradesman is a transgressor and transgressors are in fire unless you give with justice and take with justice. ”[186]

Imam Baqir (AS) has been reported by Jabir as saying: “Ameerul Mo’minin used to walk in the marketplace with a whip in his hand. He stopped in a place and said: ‘O group of tradesmen! Fear Allah! ’ Then, he would remind them of what was related to trade: usury, selling with underweight, injustice, false oath, besides fairness and justice. ” [187]

In addition to knowing the rules of trade, a Muslim should act according to his own duty and safeguard the dignity and honor of Muslims and Islam. He should not do anything for which the enemies of Islam will mock at us. A tradesman must be a model for Islam, not a source of dishonor.

He should observe what is recommended and not blameworthy in business or trade. He should practice what is lawful and avoid what is unlawful like monopoly, underweight selling, and usury.

Truly, one of the activities of human beings in the world is business and trade. If transactions are made justly, they are permissible, praiseworthy and even obligatory. However, if they are not done correctly and are contrary to the rules of Islam, they are blameworthy or unlawful.

One of the cases that trade is blamed for is to earn wealth through usury against which God has warned in the Holy Quran: “…Allah does not bless usury, and He causes charitable deeds to prosper. ”[188]

Elsewhere, God has said: “O ye who believe! Observe your duty to Allah, and give up what remains (due to you) from usury, if ye are (in truth) believers. And if you do not, then be warned of war (against you) from Allah and His messenger. ”[189]

Usury has been discussed in detail in books of jurisprudence and is considered as a major sin. The rulings on it can be found in the same books.

As for the punishment of usury, Imam Sadiq (AS) has been reported as saying: “One Dirham of usury to God is worse than seventy acts of incest committed in the House of God. ” [190]

The Holy Prophet (SAW) has been reported as saying: “One who swallows down usury, God will fill his stomach with the fire of hell as much as he has swallowed down usury. Should he earn a wealth after that, God will not accept anything of his act. God and His angels will curse him, as long as a measure of one carat from usury is with him. ”[191]

The Holy prophet (SAW) has also been reported as saying: “The worst trade is the one mixed with usury. ”[192] Such a trade is forbidden in all religions and by all prophets.

Allamah Qutb Ravandi in his book Da’awat has reported: “The Messenger of Allah (SAW) , during his night journey, saw a red river with a man swimming in it. On the bank of the river, there was sitting a man with many stones around him. The swimmer would often come to this man and open his mouth. The man sitting on the bank of the river would put a stone in the swimmer’s mouth. This was his repeated doing.

The Holy prophet (SAW) asked about it and it was said to him: “He has eaten usury during his life. ”[193]

Imam Ali (AS) has been reported by Imam Baqir (AS) as saying: “One who eats usury, the agent, the one who writes (the contract) , and the two witnesses involved in the dealing of usury are equal in the sin. ”[194]

Allamah Tabarsi mentions that Imam Ali (a. s. ) said: “The Messenger of Allah has cursed five groups of people concerning usury; the eater of usury, the agent, the two witnesses, and the writer (of the contract). ”[195]

It is for this reason that the Lord of the universe has made piety obligatory in the matter of usury. Whenever the question of sale and usury are raised, God says, “Fear Allah” so that human beings are warned against it and keep away from this punishment.

Abu Hamzah ath-Thumali has reported Imam Baqir (AS) as saying: “The Messenger of Allah (SAW) , during the farewell (last) Hajj, delivered a sermon, saying: “O people! By Allah! There is nothing that takes you nearer to Paradise and keeps you away from Fire except that I have enjoined on it to you, and there is nothing that takes you near to fire and keeps you away from Paradise except that I have forbidden it. Be aware! Gabriel inspired me that no one dies unless he has fully received his sustenance. Therefore, be careful of your duty to Allah. Behave well in seeking sustenance. Take care not to get anything unlawfully when your sustenance comes late; for what is with God cannot be sought except by obedience to Him. ”[196]

[15] Piety in Worshipping

One of the other subjects that have been ordered in the Holy Quran and the Sunna to observe Taqwa in is worshipping. It means that we should know Whom we are worshipping and Who deserves to be worshipped. It is then that we will find out the only being before whom we should be humble, to be devoted sincerely, and whom we should obey is God. Can human beings arbitrarily worship God? Can man bow to anyone and anything he relishes? Should the act of worshipping be done with sound motivation? Does an idol made by man, a tree planted by him, a cow fed by him, the sun and stars which appear and disappear, Satan or a human who cannot keep a fly or gnat away from himself deserve to be worshiped?

All the prophets have been ordained to remind human beings not to worship anything other than the All-wise, the All-knowing, the All- Powerful and the Ever-living God. The prophets’ calls were to worship God’: “And to Ad (We sent) their brother Hud. He said: O my people, serve Allah! You have no God other than Him. Will you not then guard (against evil)? ”[197] or “And certainly We sent Noah to his people and he said: O my people, serve Allah! you have no God other than Him. Will you not then guard (against evil)? ”

Imam Ali (AS) has been reported as saying: “So fear Allah Who benefits you with His advice, preaches to you through His Messenger, and endowed you with His favors. Devote yourselves to His worship, and fulfill His rights on you as He deserves. ”[198]

Truly, only God deserves to be worshipped as we recite in our prayer: “Thee (alone) do we serve and thee (alone) do we beseech for help. ”[199] (1: 5)

The worshipping of God should be practiced sincerely. In this relation, Lady Fatima (AS) says: “One who sends up his sincere devotion to God, God the Honored the Glorified will send down what is best for him. ”[200]

Worshipping God should be based on love and gratitude. In this relation, Imam Sadiq (AS) has reported the Holy prophet (SAW) as saying: “The best of people is one who is a real lover of the worship of God, one who hugs it, one who loves it from the bottom of his heart, who attends it mindfully, who seeks relief in it, and is not afraid of ease and hardship of the world. ” [201]

Imam Sadiq (AS) has divided worshippers into three groups; “The first group are those who worship God out of fear, and this is the worship of slaves. The other group are those who worship God for reward, and this is the worship of employees. And the third group are those who worship God out of love for Him, and this is the worship of the free and this is the best of worships. ”[202]

The master of the monotheists, Imam Ali (AS) has been reported as addressing God in this way: “O Lord, I have not worshipped You out of fear, nor have I worshipped You out of desire for paradise, but I have worshipped You because You deserve to be worshipped. ”[203]

A true worshipper offer his worship secretly, for the reward is the highest. In this relation, Imam Sadiq (AS) has reported the Holy prophet (AS) as saying: “The best worshipping in terms of reward is the most hidden. ”[204]

Imam Reza (AS) narrated from his fathers that Imam Ali (AS) said: “To hide good deeds, be patients with calamities, and hide (one’s) calamities are from the treasures of paradise. ”[205]

A true worshipper should choose moderation and avoid extremes, for he will be deviated. In this connection, Imam Baqir (AS) has reported the Holy prophet (SAW) as saying: “For every worship, there is an intensive desire, then it will languish. Hence, one whose desire for worshipping is based on my Sunnah, will be guided, and whoever challenges my Sunnah will be misled and his deed will be in vain. Know that I offer prayer, sleep, fast, break my fasting, laugh, and weep. Whoever deviates from my Sunnah is not from me. ”[206]

Worshipping should be based on full acknowledgement of God. The worshipper should know whom he is worshipping and what he is worshipping for. He should not be like an ascetic who worshipped God for a long time and when an angel asked God to show his reward, it seemed very little to the angel. Addressing the angel, God said: ‘Go to him to know that We reward men according the extent of knowledge and deeds. ’

The angel went to the ascetic who was busy offering prayer. When he completed his prayer, the angel asked: ‘Do you have any desire or wish to be fulfilled? ’ The ascetic said: ‘Yes, I wish that God might send His ass to eat from this grass, for it is being wasted. ”[207]

Another ascetic had made Iblis angry. Iblis called all the devils, saying to them: ‘Which one of you can mislead this ascetic? ’ Each of the devils offered a way of misleading, like gambling, adultery, sodomy and others. Iblis said: That is not a right way. One of the devils said: ‘I will mislead him through worshipping. ’ Iblis said: ‘That is the way. ’ The devil went to the ascetic and offered so much prayer that the ascetic man became infatuated by his prayer. The ascetic came to him to talk with him, but the devil ignored him in order to make him more eager. Finally, when the ascetic managed to ask him what he had done that he had achieved such a position, the devil said: ‘I have committed adultery! ’ The ascetic asked: ‘what is adultery? ’ The devil elaborated on it. The ascetic said: ‘But I have no money. ’ The devil gave him money. He went to a brothel, but a prostitute found that he was not of such bad things. She noticed that he had been deceived. The devil had deceived him indeed! The woman said: ‘This is an act of Satan. Leave this place! ’ The ascetic man left the brothel and did not see the devil. Because of this act, God forgave the woman and she died the same night. In the morning, the following was seen written on the top of her house: “Attend the funeral of so-and-so, for she is from the people of Paradise. ” Prophet Moses (AS) was inspired by God to offer prayer for her and to tell people to attend the prayer. ”[208]

The act of worshipping should be done as God, the Holy prophet (SAW) , and the Imams of the Ahl al-Bayt have recommended. A true worshipper should never interpret Islamic rules due to his personal opinion. He should know that the only way for the correct implementation of religious rules is the path of prophets and their successors. Anyway, piety has to be exercised in all cases.

[16] Piety And Prayer

As it can be inferred from traditions, prayer is the best act after the acknowledgement of God. Mo’awiyah ibn Wahab reports that Imam Sadiq (AS) was asked: “What is the best act which takes servants near to their Lord? ” The Imam (AS) said: “I do not consider any act better than prayer after the acknowledgement of God. Do you not know that the righteous servant of God Jesus (AS) said: ‘God has recommended prayer to me. ’ In the Holy Quran, there are about sixty or seventy occasions on which God has spoken of it. ”

It is for the same reason that the acknowledges and sworn enemy of human beings, Satan, works hard to mislead worshippers in different ways like making a worshipper perform his prayer not within the divine boundary, making it invalid or dissuading the person from performing his prayer at all. Hence, the Lord of the universe has recommended his messenger to tell His servants: “Shall we call on that besides Allah, which does not benefit us nor harm us, and shall we be returned back on our heels after Allah has guided us, like him whom the devils have made to fall down perplexed in the earth? He has companions who call him to the right way, (saying): Come to us. Say: Surely the guidance of Allah, that is the (true) guidance, and we are commanded that we should submit to the Lord of the worlds. And you should keep up prayer and be careful of (your duty to) Him; and He it is to Whom you shall be gathered. ”[209]

Should you have a look at the prayer of the Muslims of the world and think about its quality and quantity, you will see many deviations and negligence in it, whereas God has recommended Taqwa after ordering the prayer.

There are among Muslims ones who do not perform prayer, as if prayer is a mountain and they are charged to carry it. Some of them even mock at prayer. Should they deny it, they will be considered as apostate then. There are another group of Muslims who do not deny prayer nor do thy mock at it, but they are indifferent. Some others perform prayer, but what a prayer! Neither correct purification nor correct ablution! Neither perfect recitation of prayer nor perfect genuflection and prostration! Neither the permissibility of the place of prayer not of their clothes is important to them! Neither lawful nor unlawful issues of prayer are of any importance to them!

There are other Muslims who perform their prayer correctly, but their prayer has no spirituality. There are people who have performed prayer for their whole lives, but have not reached any spiritual position. Perhaps, most of us are included in this category.

It is perhaps for the same reason that after ordering prayer, God Almighty has ordered Taqwa, that is to be careful of negligence, waywardness, laziness, intoxication, idle sport, and the adherence to anyone other than God, the Prophet, and his household.

What is this prayer, which has been so emphasized by God?

We should know that the greatest factor which prevents indecency and evil is prayer that too accompanied by Taqwa. In this relation, God says: “Surely prayer keeps (one) away from indecency and evil. ”[210]

Indecency has been defined as something whose ugliness in behavior and speech is evident. Evil (denied deeds) is an act considered ugly by sound reason or considered ugly by religion when sound reason cannot pass a judgment on it. Even if there was no benefit for prayer other than what we said, it would suffice.

Prayer has been recommended to all prophets including Jesus, John, Abraham (AS) and others. Above all, the prophets themselves ask the Lord of the universe to make them keep up prayer. Prophet Abraham (AS) asks God: “My Lord! Make me keep up prayer and from my offspring (too)... ”[211]

To keep up prayer is one of the features of believers, benefactors, the pious and men of understanding. There are numerous verses in the Holy Quran, which refer to the same subject: “Those who believe in the unseen and keep up prayer”[212]

Elsewhere, the Holy Quran says: “These are verses of the Book of Wisdom, guidance and a mercy for the doers of goodness, those who keep up prayer... ”[213]

The Holy prophet (SAW) has been reported as saying: “The best of deeds to God the most High and Exalted is prayer, benevolence, and Jihad. ”[214]

Imam Ali (AS) has been reported as saying: “I advise you to keep to prayer and be careful of it. Surely, that is the best act and it is the pillar of your religion. ”[215]

There are many benefits in prayer about which a separate book can be written. Prayer is the best way to talk with God. That is why Imam Ali (AS). Imam Sajjad (AS) , and other Imams (AS) performed a thousand rak’as of prayer during a day and a night; the prayer that was offered in the highest spirituality and acknowledgement of God, the prayer they themselves recommended to us: “Offer your prayer as if it is the last one. Therefore, perform it with humbleness, in congregation, in the mosque, at its proper time, in clean clothes, with mindfulness, long prostration and full submission. ”

One should note that prayer is the best way to get near to God and for sins to be forgiven. Abu Hamzah ath-Thumali has reported: “I heard Imam Baqir (AS) and Imam Sadiq (AS) say: “Imam Ali (AS) asked people: ‘What is the most hopeful verse in the book of Allah? ’ Some man said: ‘It is this verse: “Surely Allah does not forgive that anything should be associated with Him, and forgives what is besides that to whomsoever He pleases. ”[216]’

Imam Ali (AS) said: ‘It is a good verse, but it is not the answer. ’

Another man said: ‘It is this verse: “And whoever does evil or acts unjustly to his soul then asks forgiveness of Allah, he shall find Allah Forgiver and Merciful. ”[217]’

Imam Ali (AS) said: ‘It is a good verse, but it is not the answer. ’

A third one said: ‘It is this verse: “O my servants! Who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the forgiving, the Merciful. ”[218]’

Imam Ali (AS) said: ‘It is a good verse, but it is not the answer. ’

A fourth man said: ‘The answer is this verse: “And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their fault- and who forgives the fault but Allah- and (who) do not knowingly persist in what they have done. ”[219]’

Imam Ali (AS) said: ‘It is a good verse, but that is not the answer. ’

(Abu Hamzah added) People rushed towards the imam, saying: ‘By Allah, we have no knowledge of it. ’

Imam Ali (AS) said: ‘I heard from the Messenger of Allah his saying, ‘The most hopeful verse in the book of Allah is “And keep up prayer at the two ends of the day and in the first hours of the night; surely good deeds take away evil deed; this is a reminder to the mindful. ”[220]’”

The messenger of Allah (SAW) said: “O Ali! I swear by Him Who has sent with the truth as a bearer of good tidings and a warner that whenever one of you gets up to perform wudu’ (ablution) , sins began falling away from his body, and when he stands up with his face and heart before God for prayer, nothing shall remain from his sins before he finishes his prayer. It is as if he has been born just then. And if he commits a sin between two prayers, shall it be for him as that (to be omitted by the next prayer as said before). ” Until he counted five prayers.

Then the messenger of Allah (SAW) said: “O Ali! The example of the five prayers for my Ummah is the like a river flowing near the door of your house. If there is filth in the body of one of you and he purifies himself in that river five times a day, will there remain any filth in his body? By Allah, such are the five prayers for my Ummah. ”[221]

Considering what we have said, leaving prayer is blameworthy and entails severe punishment, which is Hell. That is why when the inhabitants of Hell shall be asked: “What has brought you into hell, they shall say: We were not of those who offered prayers. ”[222]

It is for the same reason that the forsakers of prayer are considered as unbelievers by the great jurisprudents of Islam, in the case if they think that giving up the prayer is lawful, but if the think it is unlawful, then after giving up intentionally three prayers, when there is a discretionary punishment between them, one deserves to be killed.

The Holy prophet (SAW) has been reported as saying: “One who is sluggish and careless in offering his prayer, will be afflicted with fifteen afflictions by God, blessing will be removed from his life and sustenance, the miens of the righteous shall be removed from his face, he shall not be rewarded for any good deed he does, his supplication shall not be raised to heaven, there shall be no share for him from the supplication of the righteous, he will die hungry and thirsty, God will assign an angel in his grave to torment him, his grave shall be dark, an angel shall be ordered to draw him on his face while people shall look at him, he will be reckoned a hard reckoning, God will not look at him with mercy, he shall not be purified, and there shall be a severe chastisement for him. ”[223]

[17] Piety And Fasting

One of the other religious obligations which require ‘Taqwa’ in practice and have no worth without Taqwa is ‘Fasting’.

Fasting is sometimes interpreted as the ‘purification of body’, as a shield of one who observes it in this world and the hereafter; at least a shield against fire and at other times as an act which makes Satan ashamed. In a tradition, it has been described as a booty easily gained and as Jihad, and in other traditions, it is considered as one of the signs of faith.

The sleeping of a fasting one is considered as worshipping, his breathing as glorification of Allah, the smell of his mouth is better than musk, his silence as glorification of Allah, his deed is twice rewarded, and finally the reward of his fasting shall be (greatly) from God. ”[224]

Fasting is an obligatory religious duty and anyone who intentionally leaves it without any excuse has to fast for sixty days, to feed sixty poor men, or manumit a slave as penance. Denying it, he will be considered as an unbeliever. If he is a Muslim, he will be considered as apostate.

The order related to apostasy is mentioned in the books of practical rulings of Islam (Risalah Amaliyyah) as follows: if one is a man, his property will be taken away. If he is married, he has to divorce his (Muslim) wife and he must be sentenced to death. If one is a woman, she will be sentenced to life imprisonment.

Fasting has been repeatedly mentioned in the Holy Quran. One of these verses recites: “O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil). ”[225]

In another verse, we read: “O you who believe! Seek assistance through patience and prayer; Surely, Allah is with the patient (fasting ones). ”[226]

Another Quranic verse recites: “Surely, the men who submit (to Allah) and the women who submit, and the believing men and the believing women, and the obeying men and the obeying women, and the truthful men and the truthful women, and the patient men and the patient women, and the humble men and the humble women, and the almsgiving men and the almsgiving women, and the fasting men and the fasting women, and the men who guard their private parts and the women who guard, and the men who remember Allah much and the women who remember, Allah has prepared for them forgiveness and a mighty reward. ”[227]

Fasting can be viewed from different angles and each aspect can be elaborated:

a. The essence of fasting which is our present topic and we have to briefly discuss it.

b. Kinds of fasting; obligatory, praiseworthy, blameworthy, and unlawful.

c. The rules of fasting; abstaining from eating and drinking, breaking the fast, timing of fasting and eating, taking a trip and being at home, being sick and healthy.

d. The ruling of the holy month of Ramadan and its importance are separate topics. That is to say if a person cannot fast, he must have a legal excuse; either to be very old man or very old woman, sick or on trip, under the legal age of maturity, or to break his/her fasting reluctantly. Yet such one is susceptible to benefit from the blessings of the holy month of Ramadan, for the blessings of Ramadan may include non-fasting people too. Some people have the impression that since they cannot fast, they are deprived of the blessings of this month, whereas if we do not say that all the blessings of this holy month may include them, we can say that they shall enjoy most of its blessings. For example, they can enjoy the blessing of the Night of Ordainment (the night of al-Qadr) , or reciting the holy Quran that each verse of which has the reward of reciting the holy Quran from the beginning to the end, or the act of repentance during this holy month.

If one has no excuse for not fasting and he intentionally refrains from fasting, he will be the most wretched one. Hence, those blessings will not be true to him. But if he cannot fast due to travel and old age, reciting the holy Quran during the month of Ramadan is as rewardable as fasting itself is. Therefore, is the month of Ramadan not a source of blessing and forgiveness for such one? The answer is certainly ‘yes’.

For example, the duties mentioned by the holy prophet (SAW) in the Sha’baniyyah Supplication (Du’a) have nothing to do with fasting. Hence, the sanctity of the holy month of Ramadan and our obligations in that month should not be mixed with the worth of fasting and our duties toward it. Here, we would like to talk about the essence and truth of fasting and its quality, and not about the worth and significance of the holy month of Ramadan or our duties in it.

Fasting is one of the ways by which human beings seek nearness to God exactly like the offering of prayer. By fasting, man can build his character, keep away from vices, be adorned with virtues, and save himself from the fire of Hell. By fasting, man can keep away from Satan and seek God’s assistance. By fasting, man can rectify his instincts, overcome his passions, awaken his humane emotions, strengthen his patience and endurance, reach his ultimate goal.

But what kind of fasting does have such worth and significance? Does fasting mean to abstain from eating and drinking only, or it has a more comprehensive and perfect meaning? We would better get the answer from the holy prophet of Islam (SAW) who has said: “There are many fasting people who get nothing from fasting other than hunger and thirst. There are also many who keep vigil but get nothing from spending the night awake except sleeplessness. ”[228]

The holy prophet (SAW) has also been reported as saying: “One who is fasting, but looks at a woman lustfully invalidates his fasting. ”[229]

Imam Reza (AS) has been reported as having said: “Whenever you are fasting, your ears, eyes, skin, and hair must be fasting too. You have to observe piety even in kissing and sleeping (with your womwn) while being fasting. ”[230]

True traditions say: “…the day you are fasting should not be like the day you are not fasting. ”[231]

Imam Sadiq (AS) has been reported as saying: “Fasting is not solely to abstain from eating and drinking. There are certain conditions to observe so that your fasting be valid. That is the inward fasting. Have you not heard what the daughter of Imran, Virgin Mary (AS) has said? “Surely I have vowed a fast to the Beneficent God, so I shall not speak to any human being today. ”[232] It means ‘silence’.

Therefore, whenever you fast, keep your tongue from telling lies, lower your eyes (not to look lustfully at persons who it is unlawful to look at) , do not quarrel with others, do not envy, do not dispute, do not challenge others, do not get angry, do not backbite, do not abuse anyone, do not talk badly, do not be lazy, do not bother others, do not oppress, do not be wasteful, do not torture anyone, and do not ignore the remembrance of God and prayer.

Keep silent, be patient, be truthful, and wait for what God has promised you while you are hopeful of meeting Him.

It is incumbent on you to be tranquil, humble, grave, and submissive as a servant afraid of his master, or like hopeful ones, who have purified their hearts from vices and observe openly and secretly what God has forbidden. Entrust yourselves completely to God while you are fasting. It is only then that you have observed fasting for the sake of God and have fulfilled your duties. If you fail to observe what has been ordained for you, it will be reduced from the reward of your fast. The holy prophet (SAW) heard a women curse her female slave. The messenger of Allah (SAW) ordered food to be brought before the woman and asked her to eat. She said: “I am fasting, O messenger of Allah! ” The holy prophet said: “How are you fasting while you are cursing your female slave? Surely, fasting does not just mean to abstain from eating or drinking. It means refraining from bad deeds and bad speech too. There are few people who are truly fasting but many who are hungry. ”[233]

In fact, fasting is not to abstain from eating and drinking alone, but, according to moralists, fasting is classified into three categories; ordinary, special, and very special fasting.

Ordinary fasting is the one which prevents you from eating and drinking. Its virtue is to rid you from chastisement.

Special fasting is to keep the eyes, the ears, the tongue, and the body away from sins in addition to abstinence from eating and drinking. There are many rewards for this kind of fasting.

Very special fasting is to keep the heart and the mind away from all worldly affairs and dishonesty. To fully obey God and deny whatever other than Him, besides abstaining from eating and drinking, is the fasting of the prophets, the saints, and those who are close to God. “The result of such fasting is what eyes have not seen, ears have not heard of, and the attainment of what occurs to just few people. ”[234]

In the end, it is well to draw the attention of readers to an interesting story. Zeinab, a niece of Nafeesah, a granddaughter of Imam Hasan (AS) narrates: “I used to be in the service of my aunt for forty years. During this time, I never saw her sleep during nights, or not fasting during days. Whenever I said to her, “Why are you causing yourself so much trouble? ”, she would say, “How can I get along easily with my ‘self’ while there are hard ways ahead and no one can pass through them except the true believers? ” She had had a grave dug in her own house in which she would offer prayer (recommended prayers that can offered in any condition). She had recited the holy Quran six thousand times therein, and when she was to depart from this world, she was fasting. Whenever she was asked to break her fast, she would say: “How strange! I have been asking God for the past thirty years to meet Him while I am fasting. How can I act contrary to my wish? I cannot possibly do it! ” She started reciting the Quranic chapter of al-An’am and when she reached this verse “They shall have the abode of peace with their Lord”,[235] she passed away.

Would you ponder on how such people are in their understanding of the Lord, prayer, fasting, the Quran, charity, and piety, and how we are?!

Her husband, Isshaq al-Mo’taman son of Imam Sadiq (a. s. ) , intended to take her body to Medina to be buried in the Baqee’ cemetery. The Egyptians gathered and did not allow him to do that. There was a quarrel between them until the man saw the holy prophet (SAW) in his dream, saying: “O Issaq! Do not oppose the Egyptians. Let them be blessed with her holy body. ”

Surely, anyone who has such features shall be blessed during his\her life and in his\her death. She worshiped God for years. She had devoted herself completely to her Lord. She recited the holy Quran all her life. She had helped the poor with her wealth. She had performed the hajj to the Kaaba on foot for thirty times. The water of her ablution had made a blind Jewish girl be able to see, and the Egyptians were blessed with her holy tomb. [236]

[18] Piety And the Hajj

part 1

Although the Hajj is an important religious obligation, it is especially related to ‘Taqwa’, for it requires the suffering of a long journey by people who live in distant lands. It also requires money, health, and safe route in a way that some scholars have compared to Jihad; the greater Jihad in which people sometimes lose their lives.

Meeting with Muslims from other sects, taking part in world congresses of Muslims on trade and politics, visiting the holy city of Medina, taking off one’s ordinary clothes and getting into the state of Ihram (ritual consecration) , observing all religious duties in the Shajarah (tree) Mosque, moving towards the secure city of Mecca, performing Tawaf (circumambulation around the Kaaba) , sa’y (running) between the two famous hills of Safa and Marwah, Taqseer (clipping the nails and cutting the hair) , going to Mash’ar al-Haram,[237] Arafat, and Mina, returning to Mecca and performing religious obligations are all important and amazing. Hence, Taqwa has to be observed in all that. In this relation, God says: “And accomplish the pilgrimage and the visit for Allah, but if you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination, … and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil) … and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding. ”[238]

On the importance of Taqwa, which is the spirit of offering sacrifice, God says: “There does not reach Allah their flesh nor their blood, but to Him is acceptable the guarding (against evil) on your part. ”[239] That is to say that the offering of sacrifice must be aimed at getting close to God and not to the wall of the Kaaba.

Forbidding certain acts, God says: “O you who believe! Do not violate the signs appointed by Allah nor the sacred month, nor (interfere with) the offerings, nor the sacrificial animals with garlands, nor those going to Sacred House seeking the grace and pleasure of their Lord, and when you are free from obligations of the pilgrimage, then hunt, and let not hatred of a people –because they hindered you from the Inviolable Mosque (the Kaaba) - incite you to exceed the limits, and help one another in goodness and piety, and do not help one another in sin and aggression, and be careful of your (duty to) Allah; surely Allah is severe in requiting (evil). ”[240]

About staying in Mina, God says: “Then whoever hastens (his departure) in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil) , and be careful (of your duty) to Allah, and know that you shall be gathered together to Him. ”[241]

Taqwa, in relation to the Hajj, is a special Taqwa, for the Hajj itself is distinct from other religious obligations in different dimensions. One has to observe piety from the very beginning; that is to say that one must prepare himself for this spiritual journey. One must realize that it is an obligatory duty and any delay in it is a sin. One who denies it, is considered as an unbeliever.

One must take great care in providing the money which must be well-gotten, saying goodbye to his family, getting acquainted with the rituals of the Hajj and how to behave with other co-travelers, choosing a friend of journey, knowing the priorities of the journey like intention, purification of body (Ghusl) , supplication, charity, performing a two-rak’a prayer, reciting the sura of al-Hamd, the verse of al-Kursi (throne, 2: 255) , the suras 113 and 114 beginning with “Say: I seek refuge in the Lord of the dawn” and “Say: I seek refuge in the Lord of people”, and the Sura of Tawheed (112) , remembrance, glorifying Allah, saying Tahleel and Takbeer,[242] taking soil (from the area of the tomb of) of Imam Hussain (AS) with him, wearing a finger-ring of agate and turquoise.

He should ponder on what journey he is going on, a journey that most of the prophets and the imams went on their feet more than twenty times, a journey that one is accompanied by one of the infallibles knowingly or unknowingly. He should have conviction that Imam Mahdi (AS) accompanies the Hajj pilgrims every year.

Ibn Shahrashoob narrated from al-Alqami that someone said: “I was somewhere between Mecca and Medina when a shadow appeared from a distance. It appeared and disappeared until it reached near me. The shadow greeted me and I replied to the greeting.

I asked: “Where are you coming from? ”

He said: “From Allah. ”

I asked: “Where you are going to? ”

He said: “Towards Allah. ”

I asked: “To whose presence are you going? ”

He said: “To Allah. ”

I asked: “What is your provision? ”

He said: “Taqwa (piety).. ”

I asked: “Who are you? ”

He said: “I am an Arab man. ”

I said: “Introduce yourself! ”

He said: “I am a man from Quraish. ”

I said: “Introduce yourself more! ”

He said: “I am a Hashemite. ”

I said: “Reveal your identity! ”

He said: “I am an Alawite. ”

Then he recited a poem eulogizing Ahl al-Bayt and their truthfulness. Finally, he said: “I am Muhammad ibn Ali ibn al-Hussain. ” He then disappeared and I did not understand whether he went up to heaven or went under the earth. [243]

A Hajji has to observe Taqwa in visiting the tomb of the holy prophet (SAW) , the light of the worlds, the master of the worlds, and the seal of prophets as well as in visiting the tombs of the infallible Imams in the Baqee’ Cemetery. He should realize that he has been honored by having the chance of visiting the land of the revelation, the descending place of angels, the place of the holy prophet (SAW) and the imams, the birthplace of the holy lights, the place of the five pure ones, the place of the shining suns, and the fountain of the perfect virtues and knowledge.

A Hajji should realize what honorable people he is going to visit, who are observing his speech and deed, and who are his hosts. His hosts are those whose knowledge has not disappeared by the veil of death, whose life and death are equal, and who are quite different from other human beings. In the Supplication of Rajab, we read: “There is no difference between You and them save they are Your servants. Whatever they have, comes from You. Their power and knowledge are acquired but Your knowledge is inherent. You have given them such a power! ”

In this holy land, one must engage in character building, serving people, increasing one’s knowledge, exercising piety, and acquiring divine wisdom. Idle sport, mammonism, egoism, opportunism, love of position, backbiting, slandering, treason, indecency, and impiety must be avoided.

A Hajji should remember what endeavors were undertaken by the holy prophet of Islam (SAW) , the Imams of guidance, and their honorable companions. He should see what sacrifices were made, what battles were fought, which people offered their lives for Islam and were martyred to safeguard the holy prophet (SAW) and Islam.

In Medina, he should realize what sacrificial deeds Lady Fatima (a. s. ) did to help Islam and to defend Imam Ali (AS) , what oppression and injustice she suffered and how she, who had been wronged, was buried at night. What plots the enemy had hatched in Medina, what scandals they brought about, what innovations in religion they introduced, how Imam Ali’s right was usurped, which people hurt the holy prophet (SAW) , which people diverted the path of Imamate, and who were the people thinking of their passions and Satanic objectives.

Truly, Medina is like a book of history, religion, politics, ethics, and knowledge which has to be studied carefully. Medina is like a divine book which has to be pondered on. Medina is like a book in one of whose pages you will see divine knowledge and revelation, on another page the holy prophet’s mission, and on the next pages, the advice of the Ahl al-Bayt, kindness, friendship, love, assistance, hospitality, good behavior, counseling, equality, honor, respecting the elderly, feeding the poor, restraining of anger, patience, endurance, pardoning, observing the believers’ rights, shaking hands (with others) , hugging others, love of kinship, reciting the holy Quran, supplication, weeping in the heart of night, and spending the night in worshipping.

part 2

You will see how the Imams made pilgrimage to Mecca from Medina. You will see how they got into the state of Ihram in the ash-Shajarah Mosque and their saying Labbayk (Talbiyah). [244] You will see their move from Medina to Mecca, their reciting of Takbeer on the way, their entry into Mecca, and you will see how they performed circumambulation, how they did Sa’y (ritual running) between Safa and Marwa, Taqseer (cutting of nails and hair) , their prayers and supplications.

In Mecca, one has to look at the past. A Hajji must know what kind of people lived in Mecca, what evil deeds they committed, what they worshiped, what they were interested in, what the Arabs were doing before Islam, what their creeds were, what changes Islam brought about, how the holy prophet of Islam (SAW) was deputed, what reactions he faced, what calamities he suffered, what battles he fought, how the messenger of Allah (a. s. ) invited the idolaters to Islam, how he saved the wretched and misled people, how the only savior of humanity, the seal of the prophets and the Imam of the pious attracted people’s hearts, and how he cleansed and purified the sacred House (the Kaaba) , the Rokn (the corner of the Kaaba) , and the Maqam[245] from the idols.

In Mecca, you can think of the shining sun of the universe, the seal of prophets and the Imam of the pious. You can call to your mind the Night Journey of the holy prophet (SAW) as well as the supplications and moaning of the Imam of guidance and ponder on the Hajj rituals.

When Ash-Shabliy had returned from the Hajj and went to meet Imam Sajjad (AS) , the Imam said to him: “Have you performed the Hajj, Shably? ”

Ash-Shabliy said: “Yes, O son of the messenger of Allah! ”

The Imam (AS) asked: “Did you go to Miqat (the place where the pilgrims intend to perform the hajj or the Umrah) and took off your sewed clothes and performed Ghusl? ”

Ash-Shabliy said: “Yes, I did. ”

The Imam (AS): “Did you intend to take off the clothes of disobedience and sin and put on the garment of obedience? ”

Ash-Shabliy: “No, I did not! ”

The Imam (AS): “Did you intend to do away with hypocrisy and doubt? ”

Ash-Shabliy: “No, I did not. ”

The Imam (AS): “When you performed Ghusl, did you intend to purify yourself from lapses and sins? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have neither gone to Miqat, nor taken off your sewn clothes, nor performed Ghusl! ”

The Imam (AS): “Did you purify yourself? Did you get into the state of Ihram (consecration)? Did you have the intention of performing the Hajj! 

”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “When you purified yourself, got into the state of Ihram and intended to perform the Hajj, did you intend to purify yourself with the cleansing medicine of repentance for the sake of God Almighty? ”

Ash-Shabliy: “No. ”

The Imam (AS): “When you got into the state of Ihram, did you intend to observe all what God Almighty has made unlawful as unlawful for yourself? ”

Ash-Shabliy: “No. ”

The Imam (AS): “When you intended to perform the Hajj, did you intend to cut your relation with anyone (or anything) other than God? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have neither purified yourself, nor got into the state of Ihram, nor intended for the Hajj! ’

The Imam (AS): “When in the Miqat, did you perform a two-rak’a prayer of Ihram? Did you say the “talbiyah”? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “When in the Miqat, did you have the intention of Ziyara (visiting)? ”

Ash-Shabliy: “No. ”

The Imam (AS): “When you performed the two-rak’a prayer, did you intend to get close to God with the prayer which is the best deed of servants? ”

Ash-Shabliy: “No. ”!

The Imam (AS): “Then, you have neither entered the Miqat, nor performed the prayer, nor have said “Labbayk”! ”

The Imam (AS): “Did you enter the Sanctum, see the Kaaba, and offer the prayer? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “When you entered the Sanctum, did you intend to refrain from backbiting any Muslim and consider it unlawful? ”

Ash-Shabliy: ” No! ”

The Imam (AS): “When you arrived in Mecca, did you intend in your heart that you have turned loyally to God? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have not entered the Sanctum, nor have you seen the Ka’ba, nor have you offered the prayer. ”

The Imam (AS): “Have you circumambulated the Kaaba, touched the corners (of the Kaaba) , and gone between Safa and Marwa? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “Once, you performed Sa’y, did you have the Niayyah (intention) that you are escaping towards God? Was the Knower of the unseen aware of this? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have not circumambulated the Kaaba, nor touched the corners, nor performed Sa’y. ”

The Imam (AS): “Did you extend your hand towards the Black Rock and touched it? Did you stop at the Maqam of Abraham and perform a two- rak’a prayer? ”

Ash-Shabliy: “Yes, I did. ”

The Imam made a loud cry in a way that his soul was departing from his body. He then drew a sigh, saying: “One, who touches the Black Rock, is as if he has shaken hand with God Almighty. O you wretched one! You should not waste the reward of an act whose sanctity is so great, for you might change the act of shaking hand into disobedience and commitment of what is forbidden. ” Then, the Imam (AS) said: “Once, you stopped at the Maqam (station) of Abraham, did you have a Niyyah (intention) that you are ready for any act of obedience and to give up any act of disobedience?

Ash-Shabliy: “No. ”

The Imam (AS): “Once, you performed a two-rak’a prayer in that place, did you have the Niyyah of doing so to adhere to (Prophet) Ibrahim so as to knock down Satan? ”

Ashibliy: “No. ”

The Imam (AS): “Then, you have not touched the Black Rock, nor have you stopped at the Maqam of Abraham, nor have you performed a two- rak’a prayer! ”

The Imam (AS): “Did you go to the Zamzam Well and drink from it? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “Did you have the Niyyah (intention) to turn to obedience and give up disobedience? ”

part 3

Ash-Shabliy: No, I did not. ”

The Imam (AS): “Then, you have not gone to the Zamzam Well, nor have you drunk from it. ”

The Imam (AS): “Did you perform Sa’y between Safa and Marwah, and commute between them? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “Did you have the Niyyah that you were between fear and hope? ”

Ash-Shabliy: “No, I did not. ”

The Imam (AS): “Did you go to Mina? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “Did you have the Niyyah that you would keep people safe from your tongue, heart, and hand? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have not gone to Mina! ”

The Imam (AS): “Did you have a stop at Arafat, go up the Mount of Rahmah (mercy) , know the desert of Namirah, and call God near the pebbles? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “Once, you stopped at Arafat, did you recognize God’s knowledge over everything and know that your record of deeds is with Him? Did you get to know your inner secrets?

Ash-Shabliy: “No. ”

The Imam (AS): “Once, on the top of the Mount of Rahmah (Mercy) , did you realize that every believing man and believing woman will receive God’s mercy and He will assist every Muslim man and Muslim woman?

Ash-Shabliy: “No. ”

The Imam (AS): “Near Namirah, did you have the Niyyah (intention) that you do not enjoin something unless you yourself are ready to observe it, and do not forbid anything unless you yourself refrain from it? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Once, you stood near the Alam (emblem) and the Namirat, did you have the Niyyah that they should bear witness to your obedience and that they together with the guarding angels would do so by the order of the Lord of heavens? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have not stopped at Arafat, nor have you gone up the Mount Rahmah, nor have you recognized the Namirah, nor have you called God, nor have you prayed to Him, and nor have you been near the Alam and the Namirat. ”

The Imam (AS): “Did you perform a two-rak’a prayer between Arafat and Muzdalifah, pick up pebbles, and go to the al-Mash’ar al-Haram (the hill in Arafat)? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “Once, you performed a two-rak’a prayer, did you have the Niyyah that the thanksgiving prayer on the tenth night of Dhul Hijjah would take away all hardships and bring about ease? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Once, you passed between the two emblems and had no deviation to the right or left, did you have the Niyyah not to be deviated from the religion of God? ”

Ash-Shabliy: “No. ”

The Imam (AS): “While collecting pebbles in Muzdalifah, did you have the Niyyah to keep disobedience and ignorance away from yourself and to be steady with knowledge and good deeds? ”

Ash-Shabliy: “No. ”

The Imam (AS): “In the al-Mash’ar al-Haram, did you have the intention to awaken your heart like that of the pious and those who are fearful of God? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have not passed between the two emblems, nor have you performed a two-rak’a prayer, nor have you gone to Muzdalifah, nor have you collected pebbles, nor have you been to the al-Mash’ar al-Haram. ”

The Imam (AS): “Did you arrive in Mina? Did you throw pebbles at Satan? Did you shave your head? Did you offer sacrifice? Did you perform a two-rak’a prayer in the al-Khayf Mosque? Did you return to Mecca and perform the last circumambulation? ”

Ash-Shabliy: “Yes, I did. ”

The Imam (AS): “When you were throwing pebbles in Mina, did you have the Niyyah that you have achieved your goals and that your Lord has fulfilled all your needs? ”

Ash-Shabliy: “No, I did not. ”

The Imam (AS): “When you were throwing pebbles, did you intend to throw your enemy Iblis, and by completing the rituals of the hajj, to disobey and faraway from him? ”

Ash-Shabliy: “No. ”

The Imam (AS): “When you shaved your head, did you have the Niyyah that you have been cleansed from all pollutions and have been purified from sins as if you were born just then? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Once you performed the prayer in the al-Khayf Mosque, did you have the Niyyah that you should not fear anyone except God Almighty for your sins and that you do not hope but for the mercy of Allah? ”

Ash-Shabliy: “No. ”

The Imam (AS): “When you offered your sacrifice, did you have the Niyyah that you have cut off the throat of greed due to piety, and did you have the Niyyah to follow the tradition of Abraham when trying to sacrifice his dear son? This is the tradition of one who seeks Allah’s nearness. ”

Ash-Shabliy: “No. ”

The Imam (AS): “When returning to Mecca and performing the last circumambulation, did you have the Niyyah to return to obedience with the mercy of God Almighty, do what is obligatory, and seek His nearness? ”

Ash-Shabliy: “No. ”

The Imam (AS): “Then, you have not arrived in Mina, nor have you thrown pebbles at Satan, nor have you shaven your head, nor have you performed the rituals, nor have you prayed in the al-Khayf Mosque, nor have you performed Efadhah (the hurrying of the hajjis in masses from Arafat to Mina) circumambulation, nor have you become close to God. Go and perform another Hajj, for you have not done it! ”

Ash-Shabliy started weeping for what he had lost in his Hajj and kept on learning about the Hajj rituals until he went to perform the Hajj the following year with certainty and acknowledgement. [246]

Abdurrahman ibn Katheer reports: “I was performing the Hajj with Imam Sadiq (AS). He went up the mountain to have a view. The Imam cast a look at people and said: “How great is the number of those who weep and wail and how few is the number of (true) Hajjis. ”[247]

Abu Baseer has reported: “I was performing the Hajj with Imam Sadiq (AS). When we were engaged in the circumambulation around the Kaaba, I said: “May I be sacrificed for you, O the son of the messenger of Allah! Does God forgive this people? ” The Imam said: “O Abu Baseer! Most of the people you are watching are monkeys and pigs. ” I said: “Can I see them as you see them? ” The Imam uttered certain words and rubbed his hand on my eyes. Immediately, I saw them as monkeys and pigs. This was hard to me. The Imam rubbed his hand on my eyes again and I saw people as they were. ”[248]

I will bring this topic to an end with a tradition on the virtue of the Hajj. Imam Ali (AS) has been reported by Imam Sadiq (AS) and Mo’awiya ibn Ammar as saying: “A Bedouin came to the messenger of Allah and said: “I lost the chance of performing the Hajj. I am a rich man. Tell me what I should do with my wealth which has the same reward as the Hajj does. ” Turning to him, the messenger of Allah (SAW) said: “Look at Mount Abu Qubais. If this mountain turns into red gold, and you will give it as charity, you will not attain what a Hajji attains. ”

Then, the holy prophet (SAW) said: “Surely, if one sets out for the Hajj, he does not lift or put down anything, except that God will write ten rewards for him, write off ten of his bad deeds, and exalt for him ten degrees. When he rides on his camel, God will do the same for every step he takes. When he performs the circumambulation around the Kaaba, he will come out of his sins, and when he does Sa’y between Safa and Marwah, he will come out of his sins. When he throws pebbles (at Satan) , he shall be free of his sins. ”

The messenger of Allah (SAW) then said: “Whenever a Hajj pilgrim stops, he will come out of sins. ” Turning to the man, the holy prophet (SAW) said: “How can you attain what a Hajj pilgrim has attained? ” [249]

[19] Piety And Jihad

Jihad comes from the root ‘Jahd’ meaning endurance and hard work. The word ‘Ijtihad’ too is from the same root meaning what is hard to obtain. Therefore, ‘Jihad’ means to do what is in your capability to fend off the enemy. Although the word ‘Jihad’ means campaign against the outward enemy, it is used in relation to other enemies like Satan and passions, for human beings are continuously faced with three enemies; the outward enemy, Satan, and the inducive soul (towards sin).

Therefore, man is always in fight. He either defeats or is defeated. In both cases, he has to do his best to observe piety (Taqwa) whether he fights an outward enemy, defends his life and property, or fights against his passions for the sake of God. He should know that, as Imam Ali (AS) has said, “Jihad is one of the doors of Paradise, which Allah has opened for His choice friends. …It is the dress of piety and the protective armor of Allah and His trustworthy shield. Whoever abandons it, Allah covers him with the dress of disgrace. ”[250]

Jihad has been mentioned in the holy Quran more than fifty times. Jihad against enemies, which is an obligatory duty, has its own rules in a way that religious authorities have devoted a special chapter on it in their books of jurisprudence. Jihad has special rules; for example, the permission of one’s parents, its necessity on men and not on women, the ruling of the use of chemicals in water and air, night attacks, the rule of prisoners of war, tricks, fighting in the inviolable months, the rule of booties, and etc. God Almighty has repeatedly used the word ‘Taqwa’ in relation to Jihad.

In one place, God says: “Eat then of the lawful and good (things) which you have acquired in war, and be careful of (your duty to) Allah…”[251]

Of course, the rules of booties have been discussed in the books of jurisprudence answering the questions as to who can benefit from them, whether the permission of the Imam or the deputy of the Imam is needed or a fighter can benefit from it.

Elsewhere, on the invisible and divine assistance, God says: “And Allah did certainly assist you at Badr when you were weak; be careful of (your duty to) Allah then, that you may give thanks. When you said to the believers: Does it not suffice you that your Lord should assist you with three thousand of the angels sent down? ”[252]

From these verses, it is inferred that if the fighters of Islam follow piety in carrying out the instructions of the commander, they will have invisible assistance.

This was a brief discussion of piety and Jihad in the holy Quran, though God has recommended piety with a different interpretation: “O you who believe! When you meet a party, then be firm and remember Allah much, that you may be successful. And obey Allah and His apostle and do not quarrel for then you will be weak in hearts and your power will depart, and be patient; surely Allah is with the patient. ”[253]

The Virtue Of Jihad

The holy prophet (SAW) has been reported as having said: “Whoever goes out in the way of Jihad, for every step he takes, seven hundred thousand rewards are written for him, seven hundred thousand sins of him are written off, and seven hundred thousand ranks are given to him. In whatever way he dies, he is considered as a martyr, and if he returns safely, his sins are forgiven and his supplication will be answered. ”[254]

Mansoor ibn Hazem has been reported as saying: “I asked Imam Sadiq (AS): ‘What is the best act? ’ The Imam (AS) said: ‘Prayer in its proper time, kindness to parents, and Jihad in the way of God. ”[255]

There are many traditions showing the virtue of Jihad against the enemy of God. The virtue of Jihad is such that in letters to some of the Umayyad caliphs, Imam Baqir (AS) writes: “Why should Jihad be ignored while God Almighty and Majestic has made it excel other deeds and has increased the mercy and forgiveness for one who does it, for religion becomes manifest therewith and the evil of enemy is removed from religion thereby and God purchases the believers their lives and properties therewith? It is a trade of salvation and victory. ”[256]

Imam Reza (AS) narrated from his fathers that Imam Sajjad (AS) said: “In a gathering, Imam Ali (AS) delivered a sermon persuading people to Jihad when a young man got up and said: ‘O Ameerol Mo’minin! Tell me, what is the reward of those who fight in the way of Allah? ’ Imam Ali (AS) said: ‘I was in the same line with the messenger of Allah (SAW) on the camel al-Adhba’, returning from the battle of That as-Salasil when I asked the messenger of Allah (SAW) the same question. The Messenger of Allah (SAW) said: ‘Whenever strugglers decide to fight, immunity from fire is written (by Allah) for them. When a martyr falls from on his horse at the strike of a sword, before reaching the ground, God Almighty, will prepare for him a Houri as his mate to give him the good tidings of what God has prepared for him of honor.

When he reaches the earth, he shall be said: ‘Welcome to the pure soul that has gone out of the pure body! I give you good news for what no eye has seen, no ear has heard, and it has occurred to no human heart. ’ On the Day of Resurrection, he will be raised from his grave while his sword is in his hand and blood will gush out of his veins, with the scent of musk while walking in the yard of (the day of) Resurrection. By Him in Whose hand my soul is, if the prophets happen to be in their (martyrs) way, they will dismount their mounts and walk with them for the worth they see in them so as to share the martyrs’ provision and sit with them at their table. ”[257]

The holy prophet (SAW) has been reported by Imam Sadiq (AS) as saying: “All the good lies in the sword and the shadow of the sword. People cannot be rectified save by the sword, for swords are keys to paradise and hell. ”[258]

There are many traditions on this topic, but here we would draw your attention to one historic anecdote.

Truly, Jihad is an important religious duty in which the prophets and their successors have preceded and been ordered with. In this relation God says: “And how many a prophet has fought with whom were many worshipers of the Lord; so they did not become weak-hearted on account of what befell them in Allah’s way, nor did they weaken, nor did they abase themselves; and Allah loves the patient. And their saying was no other than that they said: Our Lord! Forgive us our faults and our extravagant in our affair, and make firm our feet and help us against the unbelieving people. So Allah gave them the reward of this world and the better reward of the hereafter and Allah loves those who do good (to others). ”[259]

Secondly, there are the followers of the prophets and the friends of Allah who are not few at each time. We have seen it with our own eyes as to how young and old people offered their lives for the defense of Islam, their homeland, the Ahl al-Bayt, and Shiism, and welcomed the bullets of the enemy with their chests and considered it as the meeting place of God.

[21] Piety And Society (Social Piety)

One of the other cases in which one must observe piety (Taqwa) is the association with people, which is considered as social piety. If piety is observed in the social relations, the world would turn into paradise, for every man’s suffering, backwardness, misfortune, and wretchedness are the result of not observing of piety.

If piety rules over a society, if the society is based on piety, and if social relations are piety-based and if a society has the dress of piety, that society will become firm and independent. But what is social piety the observance of which is incumbent on people?

We have already said that piety, in relation to every topic, fits that particular subject, though they have the same meaning, and that is the refraining from disobeying the orders of God and the Prophet (a. s. ). In associating with other people, there are certain rules we should observe. In Islam, in addition to the divine rights which are specially related to God Himself and every Muslim has to observe like the obedience to God, there are other rights towards others such as the divine rights on man like the divine right on man’s tongue, ears, eyes, hands, feet, and private parts, or the divine rights on man’s acts like prayer, fasting, charity, or the divine rights towards the prophets, imams, and other people. There is the treatise on rights attributed to Imam Sajjad (AS) in which all the rights have been elaborated.

[22] Parents’ Rights

About parents, there are certain rights which have been mentioned in the holy Quran, but unfortunately little attention is paid to them in the Muslim society. Every Muslim, especially the youngsters, should read books on this topic to know what duty they have and realize what benefits there are in being kind to their parents and what losses there are in annoying or hurting them.

Muhaqqiq Ardabili has been reported as saying: “Both intellect and narrations stress the respecting of parents’ rights. The necessity of obeying them is supported by the Quranic verses and the Prophetic traditions in a way that their orders are so effective that they can prevent their sons from going to the warfront. ”

Imam Sadiq (AS) has been reported by Jabir as saying: “A man came to the messenger of Allah, saying: ‘I am fond of Jihad and very interested in it. ’ The holy prophet (SAW) said: ‘So fight in the way of Allah, and if you are killed, you will be living with God and given sustenance. If you die, your reward will be with God, and if you return from war front, you will be cleansed of your sins as the day you were born. ’ The man said: ‘O messenger of Allah! I have old parents who depend on me and they are not pleased with my going to war. ’ The holy prophet (SAW) said: ‘Attend to your parents then! By God in Whose hand my life is, your helping them for one night is better than the jihad of one year. ”[260]

Notes:

a. The importance of parents’ rights is such that God Almighty says: “And serve Allah and do not associate anything with Him and be good to the parents. ”[261]

b. Being grateful to them as God has said: “And We have enjoined man in respect of his parents – his mother bears him with fainting upon fainting and his weaning takes two years – saying: Be grateful to Me and to both parents; to Me is the eventual coming. ”[262]

c. God also says: “And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) “Ugh” nor chide them, and speak to them a gracious word. And make yourself submissively gentle to them with compassion, and say: O my Lord! Have compassion on them, as they brought me up (when I was) little. ”[263]

This instruction is the best method of kindness and good association. In no law in the world, there are such instructions about parents.

All the traditions, which have reached us, are based on the same rights. For example, if we speak of the companions of the Raqeem (the companions of the cave) , or the matter of the Cow of children Israel in the Quranic verses and prophetic traditions, or a Christian mother who converts to Islam, or when it is said that Owais al-Qarani had the smell of paradise, or when God introduces al-Khidhr to Prophet Moses (AS) , they are all the result of respecting and being kind to parents.

If we think of al-Khidhr when killing the young boy during his journey with Prophet Moses (AS) or the young boy who suffered too much at dying, or Jurayh the worshipper of the Children of Israel, and other examples, we find that it is all due to hurting and annoying their parents.

Whenever we come across verses or traditions about parents, we find that they all are based on dutifulness and benevolence. Here, we would like to refer to some of stories.

The holy prophet (SAW) has been reported as saying: “Three persons of the former generations were walking in a way when it started raining hard. So they took refuge in a cave. A stone rolled down and closed the opening of the cave. One of them said: ‘By God, nothing can save you except truthfulness. So ask God’s help for being truthful. ’ One of the three said: ‘O God! You know that a laborer worked in my rice field. I spent his wage on farming and buying some cows. The laborer came to me asking for his wage. I said: ‘these cows belong to you. Take them. ’ The man said: ‘ (O Lord) If You know that I did so because of the fear of You, so deliver us! ’ The stone moved a little aside. The second one said: ‘I had old parents for whom I took milk every night. One night, I was late. When I took the milk to them, they had gone to sleep. Although my wife and children were hungry, I said to myself: I will first give milk to my parents. Therefore, I sat up and waited for my parents to wake up. O Lord! If you know that I did so because I feared You, rescue us. The stone moved further aside so they could see the sky.

The third man said: ‘O Lord! You know that I had a cousin whom I loved very much. I asked her for something indecent. She refused unless I would give her a hundred Dinars. I gave her the money and subdued her. When we were about to have conjugal relation, she said: Fear Allah, and give it up! I got up and gave it up. O Lord! If you know that I did so because I feared You, rescue us! God made an opening in the cave and they came out safely. ”[264]

Imam Baqir (AS) has been reported as saying: “Among the Children of Israel, there was an ascetic called Jurayh who lived in a monastery. One day his mother came to him while he was engaged in prayer. The mother called him but Jurayh ignored her. Returning from the monastery, the mother said: I ask the God of the Children of Israel to disgrace you! ’

The following day, a prostitute went to the monastery. She was in labor, claiming that the child belong to Jurayh. Soon, the story spread among the Israelites. People said: ‘The one who blamed us for adultery, has committed adultery himself! ’ The king ordered Jurayh to be hanged. Jurayh’s mother went to him while beating on her head. Jurayh said: ‘Be silent, for this is because of your curse! What am I to do with adultery? ’ The people, who heard this, said: ‘O Jurayh, how can you prove that you are innocent? ’ Jurayh said: ‘Bring the child! ’ The child was brought. Jurayh said: ‘Who is your father? ’ The child said: so-and-so shepherd from so-and-so tribe. ’

God denied what they had said about Jurayh. Jurayh took oath that he would serve his mother and never part from her. ”[265]

Undutifulness to one’s parents is considered as a major sin whose punishment is Fire. Sheikh Sadooq in Khisal and Elal has reported Imam Sadiq (AS) as saying: “In the book of Imam Ali (AS) , I came across five major sins; polytheism, undutifulness to one’s parents, swallowing up usury, escaping from the sacred war, and to join the land of disbelief after having migrate to the land of faith (turning a disbeliever after having been faithful). ”

It is narrated that one day the messenger of Allah (SAW) was sitting in the mosque when Gabriel came to him, saying: Peace be on you, O messenger of Allah! Put your feet in the al-Baqee’ Cemetery so that the breeze of your mercy will blow on the dead. The holy prophet (SAW) along with the companions set out to al-Baqee’ Cemetery. Imam Ali (AS) met them in the way, asking: ‘Where are you going? ’ The holy prophet (SAW) said: ‘To al-Baqee’. ’ When they reached al-Baqee’ Cemetery, a person was saying loudly: ‘Save me, O messenger of Allah! ’ The holy prophet (SAW) said: ‘Tell me of your punishment! ’ The man said: ‘O the intercessor of the disobedient! The curse of my mother has afflicted me with such punishment! ’

The holy prophet (SAW) asked Bilal to proclaim in Medina: “O people, gather at the graveyard of your parents. ” All the people of Medina came to the cemetery. A crookbacked old woman leaning on a walking-stick came to the holy prophet (SAW) , bowed to him, and asked: ‘O messenger of Allah! What is this order for? ’ The holy prophet (SAW) asked: ‘Is this your son’s grave? ’ She said: ‘Yes, it is. ’

The holy prophet (SAW) said: ‘Your son is being tortured. Forgive him! ’ She said: ‘I will not forgive him! ’ The holy prophet (SAW) asked the reason. She said: ‘I reared him with much trouble and suffering, hoping that one day he might help me. But when he grew up he was a trouble for me. ’ The holy prophet (SAW) asked her to forgive him, raising his hands to supplicate: ‘O Lord! By the holiness of the Five Ones of the Cloak,[266] make the voice of this man be heard by his mother, so that she may have pity and mercy on him. ’ Then, the holy prophet (SAW) said: ‘O woman! Put your ears on the grave to hear the moaning of your son. ’ The old woman did so and she heard very moving moaning. She began weeping. She said: ‘O messenger of Allah! O master of the messengers! O intercessor of sinners! What is this cry coming from the grave that says: There is fire on me, fire under me, fire on my right, fire on my left, and fire before me. (I seek) safety, safety, safety! O mother, forgive me or I shall be tormented until the Day of Resurrection. ’

Having pity on her son, the old women said: ‘O Lord! I forgive my son. ’

At that very moment, the son received Allah’s mercy and cried out: ‘O mother! May Allah be pleased with you as He is pleased with me. ’[267]

[23] Children’s Rights

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Koleini has reported Zakariyya ibn Ibrahim as saying: “I was Christian, but I converted to Islam. I performed the Hajj and went to see Imam Sadiq (AS). I said to him: ‘I was Christian but I am now a Muslim. ’ The Imam (AS) said: ‘What did you see of Islam? ’ The new convert said: ‘God Almighty has said: “… you did not know what the Book was, nor (what) the faith (was) , but We made it a light, guiding thereby whom We please…”[268] The Imam (AS) said: ‘God has guided you. ’ Then, the Imam (AS) said three times: “O Lord! Guide him”, and added “Ask me any question you wish O my son. ” Zakariyya said: ‘My parents are still Christians. My mother is blind. I am living with them and I eat in the same dish. ’ Imam Sadiq (AS) asked: ‘Do they eat pork? ’ Zakariyya said: ‘No, they do not even touch it! ’ The Imam (AS) said: ‘There is no problem. Take care of your mother! Be kind to her, and when she dies, carry out the funerals yourself. Do not tell anyone that you have visited me until you shall come to me in Mina. ’ Zakariyya says: ‘In Mina, I went to the Imam. People had gathered around him like children asking their teacher questions. ’”

One of the other rights that people have to observe in association with each other and in society and to exercise piety is the children’s rights.

If we intend to observe the rights of children, we have to practice self-restraint before marriage. It is said that a king asked a scholar the following question: “Why is it that some of our children become good and some of your children, you scholars, become bad? ” The scholar said: “Since you associate with us and eat from our lawful food, this kind of food will be a source of good for the fetus who turns into a good child. But when we eat from your unlawful food it shall affect our children. ”[269]

You have to take into consideration the temper of the woman you are going to marry.

Ibrahim al-Karkhi reports: “Imam Sadiq (AS) said to me: ‘Be careful whom you choose as partner in your wealth and to whom you confide your secret. ”[270]

One should note that mothers greatly affect children’s appearance. In this relation, Imam Baqir (AS) said: “A man from the Ansar along with his wife came to the messenger of Allah (AS) saying: ‘O messenger of Allah, this is my cousin and wife. She is chaste, but she has given birth to a black child who has wide-open nostrils, curly hair, and flat nose, who is unique in my ancestral family. ’ The holy prophet (SAW) asked the woman: ‘What do you say? ’ The woman said: ‘I swear by Him Who has sent you with the truth, that I have never slept with any one other than him since I have got married to him. ’

Lowering and then raising his head towrds the sky, the holy prophet (SAW) turned to the man and said: ‘O man, there is no one except that between him and Adam there has been ninety-nine veins (genes) affecting the lineage. Therefore, when the fetus is placed in the womb, these generations become active, asking God the child would resemble them. So, this child is from those generations whom your ancestors have not seen. This is your child then. ’

The woman said: “You have delivered me, o messenger of Allah! ” [271]

A similar story has been reported by Imam Sajjad (AS) on the authority of the holy prophet (SAW). Imam Sadiq (AS) has reported the messenger of Allah (SAW) as saying: “Beware of Khadhra’ud-diman! ” He was asked what Khadra’ud-diman was and he said, “A beautiful woman brought up in a bad family. ”[272]

Imam Ali (AS) has been reported as saying: “Avoid marrying a woman of little wisdom and intellect, for associating with her is a disaster and her child is wasted. ”[273]

Imam Sadiq (AS) has been reported as saying: “A group of people came to Imam Ali, saying to him: ‘We want to marry so-and-so man to so- and-so woman. We would like you to pronounce the marriage formula. ” Imam Ali (AS) recited a sermon which included praise to Allah and advice of piety. ”[274]

Imam Ali (AS) recommends piety in marriage which is a prelude for reproduction.

Imam Sadiq (AS) has been reported as saying: “Whoever intends to get married should perform a two-rak’a prayer, praise Allah, and say: O Lord! I have intended to get married. I hope You have decreed a pure son from that woman, who shall be pious in my life and after my death. ”[275]

In relation to sexual intercourse, Imam Baqir (AS) has been reported as saying: “Avoid sexual intercourse (with your spouses) when a child is present (watching you) , for if you have a child, he will be infamous of debauchery and lewdness. ”[276]

Imam Ali (AS) has been reported by Imam Sadiq (AS) as saying: “Name your children before they are born. If you do not know whether it is a boy or a girl, choose a name of boy and a name of girl, for when your aborted children, who have not been named, shall meet you on the Day of Judgment, they will say to their father: why did you not choose a name for me? The messenger of Allah had named “Mohsin” before he was born. ”[277]

Parents’ duty is to choose a good name for their children. In Uddatod-Da’ee, we read that a man asked the messenger of Allah (SAW): “What is my son’s right (on me)? ” The holy prophet (SAW) said: “Choose a good name for him, teach him good manners, and provide a good environment for him. ”[278]

Abu Haroon reports: “I had not visited Imam Sadiq (AS) for some time. When I went to see him, the Imam asked me: ‘Where have you been? ’ I said: ‘I have had a son. ’ The Imam (AS) said: ‘May God bless him! What is his name? ’ I said: ‘I have named him “Mohammad”. ’ The Imam (AS) bowed almost to the earth, saying: ‘Mohammad, Mohammad, Mohammad! ’ Then he said: ‘May my soul, my son, my family, my parents, and all the living on the earth be sacrificed for the messenger of Allah (SAW). Do not curse him, do not beat him, and do not be impolite to him. Know that there is no house on the earth in which there is the name of “Mohammad” except that that house is sanctified every day. ”[279]

As-Sakooni reports: “I went to visit Imam Sadiq (AS) while I was sad. The Imam said: ‘Sakooni, why are you so sad? ’ I said: ‘I have had a daughter. ’ The Imam said: ‘Sakooni! Her weight is on the earth and her sustenance is with God. She lives her fixed term, and does not eat your sustenance. ’ By God, what the Imam said removed my sadness. Then he said: ‘What name have you chosen for her. ’

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I said: ‘Fatima. ’ The Imam said: ‘Ah, ah, ah! ’ Putting his hand on his forehead, he added: ‘Now that you have named her Fatima, do not curse her, nor do beat her! ’”[280]

Sheikh al-Mofeed has reported Yaqoob as-Sarraj as saying: “One day when I had gone to see Imam Sadiq (AS) , I found him standing near the cradle of his son, Musa, whispering something in his ears. I took a seat until the Imam finished talking to his son. I got up to greet the Imam (AS) who said to me: ‘Go near your master and greet him! ’ I went towards the cradle, greeted the son of the Imam and he answered the greeting. Then, Imam Sadiq (AS) said: ‘Go and change the name you chose for your daughter yesterday. Allah does not like it. ’ I had named her “Homaira”. Imam Sadiq (AS) said: ‘Obey your master so that you will be guided in a right way. ’ I went home and changed her name. ”[281]

There are traditions from the Imams with respect to naming children like the names of the infallible Imams, their wives, their daughters and not the names of their enemies.

With respect to children, there are certain rules which have to be observed from birth to marriage, most of which are obligatory and some of which are recommendable like the choosing of a surname, offering the sacrifice on the seventh day after the birth of a child, reciting Azan and Iqamah in the ears of the infant, putting a date, soil (from the area around Imam Husayn’s tomb) or some water of the Euphrates in his or her mouth, circumcising, giving charity, breastfeeding, teaching the prayer, fasting, reading and writing, reciting the Holy Quran, teaching what is lawful and what is unlawful, swimming, archery, racing, kissing one’s children, respecting girls more than boys, honoring both, and the like.

With respect to fostering and suckling, Imam Baqir (AS) has reported the Messenger of Allah as saying: “Do not let unwise women, or one-eyed or blind women (and Jewish, Christian, mad, ugly, opponent of the Ahlul Bayt, Magus, or illegitimate women) suckle your children, for suckling has great influence. ”[282]

About Nebuchadnezzar, they have written that he used the milk of dog. That is why he killed seventy thousand Jews and destroyed Bayt al- Maqdis (Jerusalem). Nimrod had used the milk of leopard. That is the reason why he waged a battle against God. Ewaj ibn Anaq was breastfed by a bastard; he had become an oppressor and enemy of God. Musa, the son of Ayatollah Sheikh Fazlollah, who was rejoicing over his father’s death, had been breastfed by an anti-Shia woman.

The mother’s milk affects the child’s temper. In the books of parable, we read: A camel and an ass met in a pasture. They enquired after each other’s health. The ass said: I used to carry loads for long years. Now that I have grown decrepit, my master has abandoned me. How about you? The camel said: the story is the same with me. When I was strong, my master took me with him in long journeys, but now he has abandoned me here. The ass said: let us graze here so as not to be seen. Perhaps we will recover our health. The camel said: very well but if the milk of mother will allow it.

They stayed in the pasture for some time until they recovered their health. By accident, a caravan was passing through the pasture. When the asses started braying, the ass began to bray too. The camel said: keep silent! Why are you braying? The ass said: it is because of the mother’s milk.

Hearing the braying, the caravan took them both and put loads on them. They continued going until they reached a mountain. Finding the way hard to pass, the ass feigned being lame. Those in the caravan decided to carry the ass on the camel’s back. Being faced with such a position, the camel endured until they reached the top of the mountain and began to dance. The ass said: O comrade! What are you doing? I am almost falling down! If I fall down, I will go down the valley and my bones will be broken. The camel said: I told you not to bray or we would be entrapped, but you said it was because of mother’s milk. Now I say my hopping is because of my mother’s milk. Therefore, the camel kept on hopping so much so that he threw down the ass and broke its bones.

As for the education and teaching of the Quran, Imam Ali (AS) has been reported as saying: “A child’s right on the father is that the father should choose a good name for him, provide him with good education, and teach him the Holy Quran. ”[283]

There are other rights which cannot be included within the short space of this book. The best way for the education of children is the compassionate advice of fathers to their children, as it is seen in the states of the great scholars.

It is also seen in the states of the prophets and Imams, especially Imam Ali (AS) and his advice to Imam Hassan and Imam Hossain (AS) which is an advice to all men and women, or in fact to all of the Ummah.

In his advice to Imam Hassan (AS) , Ameerul Mo’minin (AS) says, “I advise you to fear Allah, O my child, to abide by His commands, to fill your heart with remembrance of Him and to cling to His Rope. No connection is more reliable than the connection between you and Allah, provided that you take hold of it. Enliven your heart with preaching, deaden it before the pleasures of this world, energize it with firm faith, enlighten it with wisdom, humiliate it by recalling death, make it believe in mortality, make it see the misfortunes of this world, make it fear the authority of the time and the severity of some changes during the nights and the days, place before it the events of past people, recall to it what befell those who were before you and walk among their cities and ruins, then see what they did and from what they have gone and where they have stayed. You will find that they departed from (their) friends and remain in loneliness. Shortly, you too will be like one of them. Therefore, plan for your place of stay and do not sell your next life with this world. ”[284]

There are many examples of this kind of advice from the Imams of guidance.

The Quranic Sura of Luqman is the best example of advice to children in relation to monotheism, beliefs, ethics, prayer, enjoining of good and forbidding of evil, patience, endurance, observing the open and hidden blessings of the Lord, and the highest lesson for parents in dealing with their children.

[24] Relatives’ Rights

Among those whom we have to love are relatives. We should know that we are of their roots as they are of our roots.

Relatives are either from the father’s side with whom we are of the same root or they are from the mother’s side with whom we are connected through mother. Therefore, to love our relatives is the best way to remove disagreements. The more people associate with their relatives, the stronger will be the kinship. On the contrary, the wider the gap between relatives, the cooler will be the relations.

It is for the same reason that ties of relationship have been so much emphasized in the Holy Quran and in traditions and its cutting off has been blamed. In this relation, God says: “… and be careful of (your duty to) Allah, by Whom you demand one of another (your rights) , and (to) the ties of relationship, surely Allah is watcher over you. ”[285]

Of course, this verse has been interpreted in a different way, but the meaning intended is based on the traditions mentioned in the book al-Khisal al-Arba’mi’ah (four hundred features) , al-Kafi and other books. Imam Ali (AS) has been Reported as saying: “Associate with your relatives, even if by greeting. ”[286]

The above-mentioned verse is referred to in this concern.

Jameel ibn Darraaj asked Imam Sadiq (a. s. ) about the meaning of the verse, and the Imam (AS) said: “That is the ties of relationship which God has ordered and considered as being great. Do you not see that God has mentioned His Name with it? ”[287]

Imam Sadiq (AS) narrated that the Messenger of Allah (SAW) said: “Maintaining the ties of kinship will lead to the prosperity of one’s country and will prolong one’s life though its people are not of good deeds. ”[288]

“Ties of relationship” is mentioned as the feature of men of understanding in the Holy Quran. It is considered as a virtue for the society and the nation. Cutting off ties of relationship will lead to misfortune of the society.

Imam Ali (AS) has been reported as saying: “When ties of kinship are cut off, people’s property will be in the hands of evildoers. ”[289]

Allamah Majlisi has interpreted the above quotation as follows: “When ties of relationship are cut off, people will quarrel and go to unjust rulers for judgment. Then, their property will be put in their hands with bribery. Since they do not have supporters after quarrel, the seditionists will take control of them and appropriate their property. ”

Imam Sadiq (AS) has been reported as saying: “Keep away from Halighah, for it will cause death of men. ” Being asked what Halighah was, the Imam said: “It is the cutting off the ties ofkinship. ”[290]

Shu’aib al-Aqarqooqi has been reported as saying: “One day, I was in the presence of Imam Musa ibn Ja’far (AS) when he said: ‘O Shu’aib! Tomorrow, a man from Maghreb will meet you and will ask you about me. Tell him, by God, that he is the Imam about whom Imam Sadiq (AS) has spoken. He will then ask you about lawful and unlawful things. You answer these questions on my behalf. ’ I asked: How does he look like? ’ The Imam said: ‘He is tall, stout and his name is Yaqoob. ’ By God, I was performing circumambulation when a man came to me, saying: ‘I would like to ask your master some questions. ’ I asked: ‘Which master? ’ He said: ‘Such and such man. ’ I asked him: ‘What is your name? ’ He said: ‘Yaqoob. ’ I asked: ‘Where do you come from? ’ He said: ‘From Maghreb. ’ I asked: ‘How do you know me? ’ He said: ‘A man came in my dream, saying: ‘Visit Shu’aib and ask him whatever questions you have! Therefore, I am asking you my questions and seeking guidance. ’ I said: ‘Wait here until I completed my circumambulation and went to him. I found him a wise man. He then asked me to take him to Abul Hassan (Imam al- Kadhim) (AS) and I did so. When the Imam saw him, he said: ‘Yesterday, you entered this place while there was a quarrel between you and your brother in a certain place in a way you cursed each other. This is not from my and my fathers’ religion. I never approve such a thing to anyone. Fear Allah, the One and Only to Whom there is no partner! Surely, death will create separation between you and your brother. Your brother will die during the trip before he reaches home. You too will regret your deed. This is because you have severed the relationship. God will cut your life short. ’

The man asked: ‘When will I die, sir? ’ The Imam (AS) said: ‘Your death was then, but since you had maintained the ties of kinship with your aunt, twenty years were added to it. ’

One year later, I saw that man on the way to the Hajj. He buried his brother who died in the way before reaching home. ”[291]

[25]Neighbors’ Rights

Another group of people about whose rights we should observe piety (Taqwa) are neighbors. If people carry out their duties in associating with each other, it will lead to the prosperity of their homeland and people shall live in safety and tranquility, in addition to its results in the hereafter.

The Holly prophet (SAW) has been reported as saying: “Whoever annoys his neighbor, God will forbid him from the smell of paradise (will not take him to Paradise). ”[292]

Imam Ali (AS) has been reported as saying: “Fear Allah! Fear Allah concerning your neighbors, for it is the advice of your prophet in a way that it is thought they (neighbors) shall inherit (other neighbors). ”[293]

The following is among the prohibitions made by the Messenger of Allah (SAW): “Whoever unlawfully appropriates as much as one span of his neighbor’s land, God will make it a tie around his neck from the seven earth, until he meets God on the Day of Judgment, unless he repents and give it back (to its owner). ”[294]

Imam Sadiq (AS) has been reported as saying: “Cursed, cursed is one who annoys his neighbors. ”[295]

As for the rule “One should not harm himself, nor should he harm others”, Zurarah has reported Imam Baqir (AS) as saying: “Samara ibn Jundab had a date-palm tree in the orchard of a man from the Ansar. The house of the Ansari man was in the front part of the orchard. Samara used to enter the orchard without getting permission. The man asked him to get permission before entering the orchard, but Samara paid no attention. The man complained about that to the Messenger of Allah (SAW) who ordered Samara to get permission before entering the orchard. Samara still refused to comply. The Holy Prophet (SAW) asked him to sell the orchard, but Samara was not ready to sell it even. The Holy prophet (SAW) said: ‘There shall be a tree for you in paradise for this tree. ’ Samara did not accept the offer. The Holy Prophet told the Ansari man to uproot the tree in compliance with ‘One should not harm himself (intendedly) , nor should he harm others. ’

In certain traditions, we read: “go, uproot the tree and throw it to its owner. ”[296]

Imam Sadiq (AS) has been reported as saying: “There is no faith to one whose neighbor is not safe from his evils. ”[297]

It is well to mention that a neighbor is not the one who lives next door. Forty houses from four sides of one’s house are considered as neighbors from the viewpoint of Islam. Hence, the rights of them have to be observed. Imam Sadiq (AS) was asked: “What is the limit of a neighbor? ” The Imam said: “Forty houses from each side. ”[298]

Truly, one should not do anything that he may be included in this du’a if one of his neighbors may recite the following in the Du’a of Simat, “O Lord, safeguard me from every bad man and every bad neighbor. ”

[26] Fellow Muslims’ Rights

One may have this impression that the only duty of man is to take care of himself, his wife, his children and his relatives and that he has no responsibility towards other people. That is not so, although one’s duties towards himself, his wife, and children is heavier and more serious than towards others.

No human being can ignore his fellow human beings or be indifferent to them. Imam Sadiq (AS) has reported the Messenger of Allah (SAW) as saying: “Whoever spends a day without doing anything for the fellow Muslims is not considered as a Muslim. ”[299]

The Holy Prophet (SAW) has also said: “Whoever hears a man calling ‘O Muslims (asking for help) ’ and does not respond to him is not considered as a Muslim. ”[300]

Imam Sajjad (AS) has been reported as saying to az-Zuhri: “It is incumbent on you to consider other fellow Muslims as members of your family. Take the elder one as your father and the younger one as your son and those of your age as brothers. In that case, which one of them would you like to harm? ” Speaking about good opinion of them, Imam Sajjad further says: “When you see someone older than you, say to yourself: ‘he has preceded me in faith and good deeds. Therefore, he is better than I am. ’ If he is younger than you are, say to yourself: ‘I have preceded him in sins. Therefore, he is better than I am. ’ If he is of your age, say to yourself: ‘my sins are certain, but I doubt whether he has committed sins or not. Therefore, I have no right to change my certainty into doubt. ’ If you see Muslims bow to you and honor you, say to yourself: ‘this is a favor from them, that is, they are good and not me. ’ If they ignore you, say to yourself: ‘this is the result of the sin I have committed. ’ Then, if you adopt such a policy, God will make life easy for you; you will have a lot of friends, your enemies will be few, you will be happy with their benevolence, and you will not become sad for their wrongdoings. ”[301]

Imam Ali (AS) has been reported as saying: “There are thirty rights that every Muslim has to observe towards his Muslim brother. These rights cannot be quitted unless by compensation or being pardoned. These rights are the following:

1. To overlook his mistakes (Muslims towards each other)

2. To have pity on him when he is distressed

3. To cover his faults

4. To forgive his lapses

5. To accept his excuses

6. To reject his backbiting (by others)

7. To keep on advising him

8. To observe his friendship

9. To observe his duties

10. To accept his invitation

11. To attend his funeral

12. To accept his gift

13. To reciprocate his visit

14. To thank him for any favor

15. To help him

16. To safeguard his wife

17. To grant his requests

18. To intervene for him

19. To pray for him when sneezing

20. To guide him when he goes astray

21. To answer his greeting

22. To talk kindly to him

23. To appreciate his favors

24. To accept his witnesses

25. To make friends with his friends and avoid bearing enmity against them

26. To help him, to prevent him from oppressing, and support him when he is oppressed

27. To avoid humiliating him

28. Not to betray him

29. To wish for him what he wishes for himself and hate for him what he hates for himself. ” [302]

Abdullah ibn Sinan has reported: “I heard Imam Sadiq (AS) say: ‘observe piety and do not let people ride on your shoulders (that makes you low and servile). Nevertheless, God says: “Speak kindly to mankind. ”[303] Visit Muslims of other sects when they are sick, attend their funerals and perform prayer with them in their mosques until you breathe your last…’”[304]

Being asked for advice, Imam Sadiq (AS) said: “It is incumbent on you to observe piety, speak truthfully, give back the trusts to their owners, keep good companionship with your companions, greet loudly, feed the poor, offer prayer in their[305] mosques, to visit their sick people and to attend their funerals. My father told me a tradition that our Shia (followers) , we the Ahlul Bayt, are the best of people; if one of them was a jurisprudent, he would be the best of them (jurisprudents) , if he was a muezzin, he would be the best of them (muezzins) , if he was an imam, he would be the best of them, if he was a man of trust, he would be the best of them and if he was a man of deposit, he would be the best of them. And so you must be; try to make us beloved to people and do not make us hated by them! ”[306]

Concerning the obedience to the Imams and the true leaders, Abu Basir has reported: “I heard Imam Sadiq (AS) say: ‘Fear Allah, and it is incumbent on you to obey your Imams in whatever they say and keep silent about what they keep silent. ’”

Imam Ali (AS) has said: “Associate with people in a way that if you die, they will weep for you and if you live, they are eager to see you. ”[307]

[27] How To Socialize

If one wishes to treat people in the best way in society, he should, in the words of Imam Ali (AS) , behave in a way that if he dies, people will weep for him and will miss him as if they have lost a brother or sister. This is not possible without observing Taqwa in society. That is to say, he should accept what God, His Messenger and the Imams have said for the guidance of human beings. He should observe what should be and what should not be to realize the teachings of God and His Messenger.

[28] Codes Of Society

There are many verses and traditions on the codes of society. The following has to be observed in society so that it may prosper:

1- To obey Allah and not associate anything with Him. If all people observe this, there will be no dispute in society. Most of social differences arise from a difference in faith and schools of thought. When there is a single ideology, then there will be no differences of opinion. What we must do and what we must not do have been summed up in the verse: “And serve Allah and do not associate anything with him. ”[308]

Man can learn from all beings in heavens and on the earth which have continued to obey God for billions of years. Their obedience has been considered as prostration in the Holy Quran: “Have you not seen that unto Allah pays adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorns, there is none to give him honour. Lo! Allah does what He will. ”[309]

If like other creatures, human beings walked in the right way, and observed Taqwa in relation to obeying God, many differences, would be removed and a kind of unity would prevail in society. Imam Sadiq (AS) has said: “God Almighty says: “O my truthful servants! Enjoy my obedience in the worldly life, for you shall enjoy it in the hereafter. ”[310]

2- To use good words and to refrain from using a bad language. God says: “… you shall speak kindly to people. ”[311]

Jabir has reported Imam Baqir (AS) as saying: “Say the best thing you love to be said about you, for God does not like one who curses, slanders, abuses (others) , who is indecent, and an importunate beggar, and He loves one of forbearance, chastity, and piety. ”[312]

Imam Sajjad (AS) has been reported as saying: “Keep your tongue, so that you keep your brothers by it. ”[313]

3- To tell the truth even if you lose something. Imam Baqir has reported Imam Ali (AS) as saying: “On the handle of a sword belonging to the messenger of Allah (a. s. ) , three phrases had been inscribed: “Maintain your relation with one who has broken his relation with you, tell the truth even if it is against you, and do good to one who has done bad to you. ”[314]

The Lord of the universe has ordered His Messenger with “And say: The truth is from your Lord. So let him who please believe, and let him who please disbelieve. ”[315]

God says: “… and what is there after the truth but error; how are you then turned back? ”[316]

Imam Reza (AS) has been reported as saying: “The most pious one is he who tells the truth whether it is in his own favor or it is against him. ”[317]

Imam Ali’s advice to his son Imam Hossain (a. s. ) is as follows: “O my son! I advise you to fear Allah whether you are rich or poor, and (to say) the word of truth whether you are pleases or displeased. ” [318]

Imam Ali (AS) has been reported as saying: “May Allah have mercy on you! You are living at a time when few people tell the truth, the tongue is unable to speak truthfully, and one, who keeps to the truth, is (made) humble. ”[319]

4- “To wish for others what you whish for yourself and hate for them what you hate for yourself. ” This has been mentioned in Kashf al-Ghaibeh on the authority of Imam Sadiq (AS) ”[320]

Imam Sadiq has also been reported as saying: “Jesus son of Mary (AS) said to some of his disciples: ‘Do not do to others what you do not like to be done to you. If someone gives you a blow on the right side of the face, turn to him the left side of your face. ”[321]

Evidently, this ruling belongs to Christianity. In Islam, there is retaliation, and Prophet Jesus (a. s. ) might mean, in this saying, forgiveness and pardoning.

5- To have good relationship; Imam Sadiq (AS) has been reported as saying: “I advise you to fear Allah, to give back the trust to its owners, to tell the truth, and to have good relation with one you associate with. There is no strength or power save with Allah, the Most High, the Great. ”[322]

Imam Baqir (AS) has said: “My grandfather, Imam Ali (AS) , was a companion of a Christian man. When he was traveling, the Christian man asked: ‘What is your destination, O servant of God? ’

Imam Ali (AS) said: ‘I want to go to Kufa. ’ When they reached an intersection, the Christian took his own way. Imam Ali (AS) accompanied him to a certain point. The Christian asked: ‘Did you not want to go to Kufa? ’ Imam Ali (AS) said: ‘I know the way? ’ The Christian asked: ‘Then, why are you coming with me? ’ The Imam said: ‘What I am doing shows the best way of friendship. A man should see off his co-traveler by going with him to a certain point when they part. We have learnt this from our prophet. ’ The Christian said: ‘Is it so? ’ Imam Ali (a. s. ) said: ‘Yes, it is. ’ The Christian said: ‘Beyond doubt, your prophet must have set a good example to follow! I bear witness that I am on your faith. ’ The Christian accompanied Imam Ali (a. s. ) this time, and when he recognized him, he embraced Islam. ”[323]

Imam Ali (AS) has been reported as saying: “Twenty years of friendship is like kinship”[324]

6- To do good to one who has done wrong to you; God says: “Surely Allah enjoins the doing of justice and the doing of good to others. ”[325]

God has also said: “Surely Allah is with those who guard (against evil) and those who do good to others. ”[326]

Imam Ali (AS) has been reported as saying: “If doing good could be seen as a person, you would see it with the most beautiful face in the world. ”[327]

The Imam (AS) has also said: “Do good to someone who has done you wrong. Forgive one who has committed an offence against you. ”[328]

Imam Ali (AS) has been reported as saying: “A benefactor remains alive, even if he goes to the abode of the dead. ”[329]

When Imam Ali (AS) said: “I have neither done good to anyone nor have I done wrong to any one in my life”, the companions asked: “O Ameerul Mo’minin! What is the meaning of this saying? ”

The Imam (AS) said: “whoever does good to any one, its rewards returns to himself. Therefore, he has done good to himself, and whoever does wrong to any one, he has actually done wrong to himself. ” The Imam further said: “This is the meaning of the verse: “So, he who has done an atom’s weight of good shall see it, and he who has done an atom’s weight of evil shall see it. ”[330]”[331]

One of the companions of the Messenger of Allah (SAW) repeatedly recited this verse: “If you do good, you will do good for your own souls, and if you do evil, it shall be for them. ”[332] A Jewish woman envied him, saying to herself: “I should disgrace him in the public. ” So, she prepared some sweetmeat, poisoned it, and gave it to him to eat. The man took the sweetmeat and set out for the desert. He met two handsome youth who were exhausted. He said to himself: “These youth look hungry. I would better give the sweetmeat to them so that I may be rewarded. ” He took out the sweetmeat and offered it to them. They ate the sweetmeat and died instantly. The news spread in Medina. The man was arrested and brought to the Messenger of Allah (a. s. ). He told the whole story. The Jewish woman was brought too. Seeing her two young boys, she said: “O Messenger of Allah, what you said has come true. The evil I did to this man came back to me. ”[333]

7- To be optimistic about people, to ignore their faults and to refuse to find fault with them; in this relation, God has said: “Surely (as for) those who love that scandal should circulate respecting those who believe they shall have a grievous chastisement. ”[334]

Mohammad ibn Fudayl has narrated: “I said to Imam Musa ibn Ja’far: ‘May I be sacrificed for you! One of my brothers has said something about me which annoyed me. When I asked from him, he denied it, but some trusty friends have confirmed it. ’

The Imam (AS) said: ‘Deny your ears and eyes towards your brother (try to justify his acts in a good way and find for him good excuses). Even if as many as fifty persons take an oath and testify to something but your brother says the opposite, accept it and reject all the others. Do not disclose anything which may disgrace him. Do not be one of those about whom God has said: “Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter. ””[335]

God says: “O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy. ”[336]

The Holy Prophet (SAW) has been reported as saying: “In Medina, there were some people who had some kind of fault. People kept silent about it. God too did not reveal it. They passed away without their fault being revealed. In Medina, there were other people who had no fault, but they spoke out of other people’s faults. God afflicted them with defects, and they were known and were famous for them until they died. ”[337]

The Holy prophet (SAW) has been reported as saying: “Do not reproach your brother, for God may have mercy on him and makes you afflicted. ”[338]

The Holy Prophet (SAW) has said: “Do not look for the mistakes of the believers, for anyone who looks for the slips of his brother, God will follow his slips, and he, whom God follows his slips, will be disgraced even if he is in his own house. ”[339]

[29] Backbiting

One of the factors which leads to the dismemberment of a society and causes division and requires Taqwa is backbiting which has been prohibited by religion and disapproved by reason. Backbiting is that two or more persons speak of others (in their absence) in a way that if they hear it, they will be annoyed. It does not really make a difference whether what they say is related to a physical or a moral defect, or it is related to speech or deeds.

The late Naraghi in Jami’ as-Sa’adaat says: “…even if defect might be in his clothes, house, or mount. ”

Backbiting is an indecent act and it is improbable that a devoted Muslim commits such a blameworthy act. In this connection, God has said: “… nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy) , Merciful. ”[340]

The Messenger of Allah (SAW) has been reported by Imam Sadiq (AS) as saying: “Backbiting a Muslim is worse than canker is inside one’s abdomen. In the same way that leprosy eats away the body members, backbiting too eats away one’s faith. ”

After defining backbiting and mentioning its kinds, Allamah Majlisi says: “Backbiting is that when people speak ill of a person with reference or sarcastic statements. The prohibition of backbiting has been agreed on by all jurisprudents. It is a major sin and its punishment is the Fire according to the Holy Quran and the Sunnah.

The Messenger of Allah (SAW) has been reported by Jabir and Abu Sa’eed al-Khidri as saying: “Avoid backbiting, for it is worse than adultery is. A man, who commits adultery, may repent and God may accept his repentance, but one who backbites will not be forgiven unless the one who has been backbitten will forgive him. ”[341]

The Messenger of Allah (SAW) has been reported by Imam Ali (AS) as saying: “Paradise is forbidden for three groups of people: those who often remind others of the favors they do to them, those who backbite, and those who drink wine. ”[342]

The Holy Prophet (SAW) has also been reported as saying: “Will anything throw people into fire on their face except the results of their tongues? ”[343]

The Messenger of Allah (SAW) has said: “To abandon backbiting is better than ten thousands of recommended prayers for God. ”[344]

Imam Reza (AS) has been reported as saying: “God revealed the following to one of his prophets: ‘When you get up in the morning, eat the first thing you see, conceal the second thing you see, receive the third thing you see, do not disappoint the fourth thing you see, and escape from the fifth one. ”

When the morning came, the first thing the prophet saw was a big black mountain. He said to himself: ‘God Almighty has ordered me to eat it. ’ However, he wondered how he could do that. Then, he said to himself: ‘My Lord does not order anything that I cannot do. ’ So, he started to walk to the mountain. The nearer he walked toward the mountain, the smaller became the mountain until it became like a morsel. So he ate it up. It was the most delicious morsel. He walked on until he reached a tub of gold. He said to himself: ‘My Lord has told me to cover it. ’ He dug a ditch and buried it. When he walked away, he found out that the tub was out. He said to himself: ‘I did what My Lord had ordered. ’

He walked further away when he saw a bird with a hawk behind it. He said to himself: ‘My Lord has told me to receive it. ’ He let his sleeve open and the bird went into it. The hawk said: ‘Did you catch my bird while I was after it for several days? ’ The prophet said to himself: ‘My Lord has told me not to disappoint it. ’ So he cut off the leg of the bird and threw it to the hawk.

He walked further when he reached stinking corpse. He said to himself: ‘My Lord has ordered me to escape from it. ’ So he escaped from it and returned to where he was.

In his dream, it was said to him: ‘You did what I had ordered. Do you know the story? ’ The prophet said: ‘No. ’ It was said to him: ‘As for the mountain, it is anger. A servant, who gets angry, cannot see himself because of the intensity of his anger. If he has self-restrain and he controls his anger, his anger will become a pure morsel which he can eat. As for the tub, it is a righteous deed. Whenever a servant conceals it, God Almighty will reveal it as an ornament for him in the hereafter. As for the bird, it is a man who gives you an advice. Accept it. As for the hawk, it is a needy man who comes to you. Do not disappoint him! As for the stinking corpse, it is backbiting. Escape from it. ”[345]

The Messenger of Allah (SAW) has been reported by Sa’eed ibn Jubair as saying: “On the day of judgment, a man is brought before the divine justice; he is given the Record of Deeds. When he does not see his good deeds, he shall say: ‘My Lord! This is not the record of my deeds. I do not see my acts of obedience. ’ It shall be said to him: ‘Your Lord neither errs, nor does He forget anything. Your deeds are gone by backbiting. ’ Then another man is brought; he is given his record of deeds. Many acts of obedience shall be seen. He shall say: ‘O Lord, this is not the record of my deeds! It shall be said to him: ‘So-and-so person had backbitten you. His good deeds were written for you. ’

Sheikh Baha’ee has related: “One day, my name was mentioned in an assembly. A man, who claimed to be my friend, backbit me and attributed something indecent to me, not knowing that God has said: “Does one of you like to eat the flesh of his dead brother? ” Finding that the news had reached me, he wrote a long letter, regretting his act. I wrote to him: ‘May God reward you for having sent a gift for me. Your gift will make my good deeds weighty on the Day of Judgment. The Messenger of Allah has said: ‘On the Day of Judgment when a God’s servant is brought for reckoning, his good deeds are put on one pan of the scales and his wrong deeds are put on the other pan of the scales. The pan of sins becomes heavier. At this time, a record is put on his good deeds. His good deeds become more than his sins. He shall say: ‘My Lord! What I had of good deeds was in the pan of good deeds. What is this record then? ’ God will say: ‘This is due to what they have said about you, but you were free from it. ’ This traditions makes me thank you. Even if you would do something worse than this, I would not retaliate, but forgive you. The remaining years of my life are too precious than to be spent on revenge. One should think how to make up for the past and missed things. ”[346]

It is worth mentioning that every human being should analyze the root of sins to see the stimulation to abandon it.

Moralists have said that the factors behind backbiting are: anger, rancor, jealousy, suspicion, derision, satisfying one’s revenge, and the like. Therefore, human beings should do their best to eradicate these factors and to purify themselves from them. It is in this way that they will strengthen their Taqwa.

It is worth mentioning that both the one who backbites and the one who hears backbiting have a share of the sin, for they both deal a blow on society and they both disgrace a Muslim.

It is mentioned in traditions that “there is no meeting built on backbiting, except that many things from religion are destroyed in it. Therefore, purify your ears from listening to backbiting, because the speaker and the listener (of backbiting) are participant in the sin”[347]

Evidently, there are certain exceptions about the forbidden act of backbiting mentioned by moralists in their books of jurisprudence. In his book Ghawa’id, Shahid has said: ‘Backbiting is permissible and even obligatory in seven cases as follows:

1- When someone deserves backbiting like those who openly talk about their debauchery and corruption

2- When an oppressed person complains of the oppressor

3- In consultation when a suitor or trade partner counsels with others about someone

4- When evaluation a narrator of Hadith

5- When mentioning the people of heresies and misleading thoughts

6- When bearing witness about debauchery and vices before the judge

7- When two persons know about a third one’s sin and they talk to each other about that sin

Perhaps, backbiting in the above-mentioned cases is permissible because it does not cause division among Muslims, rather it shall be a source of unity and honor of Islam and Muslims. What is forbidden in Islam and requires observance of Taqwa is everything that causes division, dispersion and humiliation of Muslims and Islam.

[30] Tale-Bearing

One of the other cases, which requires Taqwa and in the society, people have to avoid is tale-bearing and slandering that leads to the destruction of the relations between two persons, two tribes, two communities, or two nations.

It is a blameworthy vice that has been reproached in the Holy Quran: “And yield not to any mean swearer, defamer, going about with slander. ”[348]

The Messenger of Allah (SAW) has been reported by Imam Sadiq (AS) and ibn Sinan as saying: “Shall I inform you of the bad people? ” They said: “Yes, O Messenger of Allah! ” The Holy Prophet (a. s. ) said: “Those who go about with slander, those who create division among friends, and those who find fault with those who are faultless. ”[349]

The Messenger of Allah (SAW) has been reported by Imam Jawad (AS) as saying: “On my Night Journey, I saw a woman, who had the head of a pig and the body of an ass, being punished with a thousand kinds of torments. ” The Messenger of Allah (SAW) was asked: “What had she done? ” The Holy Prophet said: “She was a talebearer, a slanderer! ”[350]

Imam Sadiq (AS) has been reported as having said: “Three groups of people shall not enter Paradise; one who sheds blood, one who drinks wine, and one who goes about with slander. ”[351]

It has been related that there was famine among the Israelites. Prophet Moses (AS) searched for water. It was revealed to him: “I will not respond to the Children of Israel’s prayer, for there is a talebearer among you and he persists in it. ” Prophet Moses (AS) said: “O Lord! Who is that person so that I will drive him away? ” God said: “O Moses! I forbid you from slandering and you want Me to be a slanderer?! ” They all repented and God sent them rain. ”[352]

It has been related that a man came to Imam Ali (AS) and criticized someone behind his back. Imam Ali (AS) said: “O man! I will ask about it! If what you say is the truth, you will be taken to task! If you tell a lie, I will punish you and if you want me to forgive you, I will forgive you! ” The man said: “Forgive me O Ameerul Mo’minin! ”

Imam Hassan (a. s. ) has said: “Whoever speaks ill behind a person’s back before you, will surely speak ill behind your back. ”[353]

Truly, tale-bearing is a major sin, for it is worse than backbiting and telling lie. In tale-bearing, there is both lying and backbiting. It will cause bloodshed, enmity, disruption in society, destruction of property and life, decline of society and nation.

It has been related that some man sold a slave to another man saying: “This slave is good, but he is a tale-bearer. ” The man said: “It is alright” and he purchased him.

The slave worked for the man for some time. One day, the salve said to the wife of his master: “Your husband does not really love you. He wants to marry another woman. Take this knife and when he goes to sleep at night, cut some hairs from under his chin. I will practice magic on it so that he will love you. ” He said to his master: “Your wife has taken a friend and she wants to kill you. Pretend you are asleep and you will find that I am truthful. ”

The master pretended to be asleep and when the woman came to him with a knife in her hand, he jumped up and killed her. The woman’s relatives came and killed the man. ”[354]

It goes without saying that this vice will not only harm the others, but will harm the tale-bearer too. It is said: “One day, a lion became sick. Animals were informed and they came to visit him. The fox was not seen among the visitors. The wolf criticized the fox behind his back, saying: O king of animals! All animals have come to visit you except the fox. The lion said: Remind me when he comes! At this time, the fox showed up. The lion said angrily: Where have you been? Did you not know that I was sick? All the animals have visited me except you! The fox said: Sir, when I heard you were sick, I began thinking of a medicine to cure you, and I came to a conclusion! The lion said: What is it? The fox said: There is a gland in the rear leg of a wolf which is effective for your disease. The lion immediately jumped over the wolf, tore its rear leg and ate the gland. The fox crept away. Seeing the wolf laming on the way, the fox said: O you who are putting on a red shoe! Be careful of what you say when you are in the presence of kings. ”[355]

[31] Accusation and Slander

One of the other factors which disrupts a society, leads to division and it has been strictly forbidden in Islam and that it requires Taqwa is calumny. It must be avoided if a utopia, in which all people live like sincere brothers, is intended. Calumny is worse than lying and backbiting. Slandering about a brother in faith is both a lie and backbiting. Evidently, a double sin is worse than a single one.

In this relation, the Holy Quran says: “And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin. ”[356]

The Messenger of Allah (SAW) has been reported as saying: “Whoever accuses a believing man or a believing woman, God Almighty will put him on a hill of fire until the accused one is freed from the accusation. ”[357]

Imam Sadiq (AS) has been reported as saying: “Whenever a believer accuses his brother in faith, his faith will be melted in his heart as salt is solved in water. ”[358]

Therefore, it is incumbent on every Muslim to hold his tongue against unlawful things. He should be aware of the consequences of vices in this world and the hereafter. Muslims should take care to observe Taqwa, saying to themselves why they should slander their brothers in faith, why they should disgrace others? Surely, the harm of all that shall return to themselves too. Will a body not suffer when an organ is crippled? Will a body not become disabled when an organ is amputated? What does a person who says false statements against others in order to damage their reputation think? Is a brother in faith, whom one accuses, not a support for him? What does he accuse his brother in faith for? Why does he like to misrepresent his brother in faith? It is good for such people to think of the punishment of their act, analyze, fight, and find a cure for this disease.

It is worth mentioning that accusation and calumny are of different kinds in the same way that backbiting and lying are of different types. Sometimes, calumny happens in the fields of economics, industry, science, morals, and honors of people. Calumny overall cripples a society and cuts off social cords. It is for the same reason that the Lord of the universe has forbidden it and has ordered us to observe Taqwa in relation to it.

[32] Suspicion

One of the other vices, which creates division among Muslims and will cause backbiting, slander and telling lies and will ruin human beings, is suspicion.

Moralists have said: This vice shows a man’s inner evil nature. When a person is wicked, he has the impression that others are wicked too. How can a person possibly guess that his friend’s words and behaviors are hypocritical? How can he pass such a judgment when he cannot read other people’s minds?

Sometimes, we can get to know the inner feeling of a person through indications, yet it is very difficult. How do we know that we are right? How do we know that we have not made a mistake?

How do we know that we have not been tempted by Satan who is always in ambush to create division among Muslims, to create enmity and to mislead human beings? It is for the same reason that God says: “And follow not that of which you have not the knowledge; surely the hearing, and the sight and the heart, all of these, shall be questioned about that. ”[359]

Therefore, no one has the right to be suspicious of others. Man should never allow his thoughts to go unrestrained. He should always observe Taqwa in relation to suspicion. In this relation, God has said: “O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin. ”[360]

Nevertheless, the Lord of the universe has not forbidden every suspicion, for in certain conditions, it is good and even recommended like having a good opinion of God, of people, of religious rules and fatwas.

The occultation of Imam Mahdi (AS) is an example. The only kind of suspicion, which has been prohibited and it requires Taqwa, is one’s suspicion of God and people.

Imam Ali (AS) has been reported by Imam Baqir (AS) as saying: “Assume what your brother says as true. Never suspect him when there is a reason for good intention. ”[361]

The Messenger of Allah (SAW) has been reported as saying: “God Almighty has forbidden shedding the blood of a Muslim, seizing his property and being suspicion of him. ”[362]

In Kashf al-Ghummah, Shaqeeq al-Balkhi has been reported as saying: “In the year forty-nine (A. H. ) , I went to perform the Hajj. When I reached Qadissiyyah, I noticed that many people were on the way to the Hajj. My look was cast on a good-looking thin young man with a dark face. He was wearing a woolen garment with a cloak on it, wearing sandals and withdrawing from people. He was sitting by himself. I said to myself: ‘This young man must be a Sufi. Surely, he will be a burden on people. By God, I will go and reproach him. ’ When I approached him, he said: ‘O Shaqeeq! Avoid most of suspicion, for surely suspicion in some cases is a sin. ’ He said this and walked away. I said to myself: ‘This is not a normal thing! How was he aware of my feeling? How did he know my name? He is but a righteous servant of God! I should go and ask for forgiveness. ’ Therefore, I went after him but could not find him.

I did not do anything until we reached another station where I found him praying. He was anxious and tears were flowing from his eyes. I said to myself: ‘This is the same person I am looking for. ’ I waited until he completed his prayer. I went to him to ask forgiveness when he said: ‘O Shaqeeq! Recite this verse: “And most surely I am Forgiving to him who repents and believes and does good, and then continues to follow the right path. ”[363]

He said this and walked away. I said to myself: ‘This young man must be a saint, for he read my mind twice. ’

I saw him no more until we reached Zubalah. I saw the young man with a pail in his hand and standing near a well to draw some water when suddenly the pail fell into the well from his hand. The young man raised his head towards the sky, saying: ‘You are my Lord! You make me satiate whenever I get thirsty, and you provide me with food whenever I feel hungry. ’ Then he said: ‘My Lord, my Master! I have no pail other than this. Do not take it from me! ’ By God, I saw that the water of the well gushed up. The young man took the pail, filled it with water, performed ablution, offered a four-rak’a prayer, went towards a hill of pebble, took some pebbles, put some in the pail, shook it, and drank from it.

I went to him, greeted him, and he answered my greeting. I said: ‘Bless me with what God has blessed you with! ’ He said: ‘O Shaqeeq! The manifest and hidden blessing of God has always been with us. Therefore, have a good opinion of your Lord! ’

He gave me the pail, and when I drank from it, it was so sweet that I had never drunk such a good-smelling and wholesome drink in all my life. I was satiated in a way that I did not feel any need for food or water for days. I did not see him until we arrived in Mecca. At midnight, I saw him performing prayers near the Zamzam Well with weeping and in a humble state until it was dawn. He sat down on his prayer rug, glorified Allah, performed the Morning Prayer, rose up and circumambulated the Ka’ba seven times, and then, he went out.

Following him, I found that he had several servants. Contrary to his being alone on the way, people had gathered around him and respected him with great honor. I asked one of them: ‘Who is this young man who is being respected so much? ’ I was said: ‘This man is Musa ibn Ja’far (al- Kadhim) (AS). ’ I said to myself: ‘All these wonders are not strange from this honorable man! ”[364]

From what we said, we infer that we should never be suspicious of a person from whom we may see something strange, especially when we know that Satan is always at work to tempt human beings and to create doubt in them.

Moralists have said: Satan is an evil doer. God has said: “If an evil doer comes to you with a report, look carefully into it. ”[365]

But, why human beings are so easily affected when they are exposed to temptations? Islam has considered the words of four just persons necessary in our daily life, whereas we sometimes listen and do according to the words of an unfaithful, evildoer.

Suspicion in relation to what we hear requires more Taqwa, for it has been proved that most of what we hear may not be true. In our time, there are many baseless rumors that are often heard, but when they are examined closely, they are found to be false. It is for this reason that it has been recommended not to take seriously all what we hear.

Imam Ali (AS) was asked: “How much is (the distance or difference) between the truth and the untruth? ” He said: “ (As the distance of) four fingers (joined together). ” Then, he put his hand on his ear and two eyes, saying: what your two eyes see is the truth and what your ears hear is untruth. ”[366]

In Nahj al-Balaghah, Imam Ali (AS) says: “Untruth is that when you say: I heard, and the truth is that when you say: I saw it. ”[367]

Man should keep himself away from where he may be exposed to suspicion. He has to observe Taqwa in this connection.

Imam Sajjad (AS) has been reported as saying: “Safiyyah daughter of Hayy ibn Akhtab, who was one of the wives of the Holy Prophet, reports: ‘When the Messenger of Allah (SAW) was undergoing seclusion in the Mosque, I went to visit him. After dinner, I set out towards home and the Messenger of Allah (SAW) accompanied me for a few steps while speaking to me. A man from the Ansar saw us together. The Messenger of Allah called him, saying: ‘O man of the Ansar, this is my wife, Safiyyah! ’ The man said: ‘I was not suspicious of you! ’

The Holy Prophet (SAW) said: ‘Satan runs in our veins. I feared that he might tempt and ruin you. ’”[368]

Allahmah Naraqi says: “There are two guidelines in this story; first, to avoid suspicion and second, to keep away from being exposed to suspicion even if you are a prophet. A verse of poetry recites:

“The eye of satisfaction ignores every defect,

But the eye of spite shows all vices. ”

Of course, there is an exception to the message of this poetry; it is when oppression and cruelty rule over people. In that case, whatever man sees is cruelty and treason, and he cannot notice justice. Here, man may have a pessimistic look, unless he sees the opposite.

Imam Hadi (AS) has been reported as saying: “Whenever justice overcomes injustice, it is unlawful to be suspicious of others, unless you see the contrary. But, when injustice overcomes justice, no one has the right to have good opinion of others until he sees something good from them. ”[369]