82 Questions

Author(s): Ayatullah Sayyid Abdul Husayn Dastghaib Shirazi

Translator(s): Sayyid Athar Husayn S.H. Rizvi

Publisher(s): Ansariyan Publications – Qum

www.alhassanain.org/english

Table of Contents

Preface (By the Author's son) 5

God is the protector of Islam 5

Shameless Pahalavi Regime and encouragement to irreligiosity 6

Khaalisee was an enlightened and learned man 6

Distinction of this edition 6

Discussion of Monotheism (Tawhid) 8

Question 1 8

Question 2: Refutation of Daur (dependence) and Tasalsul (postponement) 9

Question 3: Impossible to see the Almighty Allah 10

Question 3 10

Notes 11

Divine Justice (Adl) 13

Question 4 13

Question 5 16

Question 6 17

Question 7 18

Question 8 19

Question 9 21

Question 10: Where is the avenger of the martyrs of Kerbala? 24

Question 11 24

Question 12 26

Question 13 27

Question 14 28

Question 15 29

Question 16 30

Notes 31

Prophethood 32

Question 17: "I witness that you were lights in the sublime loins…." 32

Question 18 33

Question 19 37

Question 20 38

Question 21 39

Question 22 40

Question 23 40

Question 24 41

Question 25 42

Notes 43

Imamate 44

Question 26 44

Question 27 46

Question 28 47

Question 29 48

Question 30 "Peace be in you O blood of Allah!" 49

Question 31 51

Question 32 52

Notes 54

Resurrection (Maad) 55

Question 33 55

Question 34 56

Question 35 56

Question 36 57

Question 37 58

Question 38 61

Question 39 61

Question 40 62

Question 41 62

Question 42 64

Question 43 64

Questoin 44 65

Notes 65

Exegesis (Tafsir) of verses of the Holy Quran 66

Questoin 45 66

Question 46 66

Question 47 67

Question 48 67

Question 49 69

Question 50 70

Question 51 71

Notes 73

Jurisprudence (Fiqh) 74

Question 52 74

Question 53 74

Question 54 75

Question 55 75

Question 56 76

Question 57 76

Question 58 77

Wisdom behind slave-freeing in Islam 77

Question 59 78

Question 60 79

Question 61 80

Question 62 82

Question 63 82

Question 64 83

Question 65 83

Notes 83

Miscellaneous Questions 84

Question 66 84

Question 67 84

Question 68 85

Question 69 86

Question 70 87

Question 71 89

Effectiveness of good omen (Tajaul) and bad omen (Tatayyur) 89

Question 72 90

Question 73 90

Question 74 94

Question 75 94

Question 76 94

Types of Religious Penance 94

Question 77 96

Question 78 97

Question 79 98

Question 80 99

Question 81 100

Question 82 101

Notes 101

Addenda to Fourth Edition 102

Wilayat Faqih and its sources 102

Acceptance of Wilayat is a condition of Faith 102

Imam Az-Zaman (a.s.) and death of Ignorance 103

There is only one Imam at any given time 104

The Prophet introduced 'those vested with authority' (Ulil Amr) 105

Obedience of the Imam during occultation 105

General salvation of the poor is in agenda of Imam Az-Zaman (a.s.) 106

Deep consideration in laws and certainty in beliefs 106

Justice and opposing the selfish desires 107

Qualities of a leader according to Imam Ali (a.s.) 107

Scholars should also obey the leader 108

All misfortune is because of ignoring Wilayat 109

Freedom and stability under rule of Jurist 109

Reappearance of Imam Az-Zaman (a.s.) 109

Modification of laws proves invalidity of claim 110

Spread of Justice is gradual and voluntary 110

Perfection of intellects after the reappearance of Imam Mahdi (a.s.) 111

Conclusion 112

The Midnight Sun endangered Islam 113

Equal duration of days and nights in Polar Regions 114

Determination of Noon and Midnight in Polar Regions 115

Limit of Moderation is the Criterion 116

Final conclusion with a little explanation 117

Notes 117

Slavery in Islam 119

Notes 139

Preface (By the Author's son)

One of the most essential Muslim beliefs is that Islam is a permanent and an everlasting religion as mentioned clearly in a number of verses of the Holy Quran. It is mentioned that:

وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ

"And whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers." (Aale ‘Imran, 3:85)

And so also:

مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ وَلَٰكِنْ رَسُولَ اللَّهِ وَخَاتَمَ النَّبِيِّينَ

"Muhammad is not the father of any of your men, but he is the Apostle of Allah and the Last of the prophets ...” (Al Ahzab, 33:40)

The Arabic word of 'Lan ' ‘ﻟﻦ ’ (never) in the first verse implies that other than Islam, nothing ever would be accepted and in the second verse since Prophet Muhammad is mentioned to be the last (seal) prophet, it shows that no other religion is to come after Islam and that Islam is a religion forever.

If Islam is a lasting religion, it implies that it must be perfect. Regarding this, the Quran says:

الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا ۚ فَمَنِ اضْطُرَّ فِي مَخْمَصَةٍ غَيْرَ مُتَجَانِفٍ لِإِثْمٍ ۙ فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ

"This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion…” (Al Maidah, 5:3)

According to this holy verse, Islam is complete and is without any defect, not only with regard to the day this verse was revealed, as popularly known, during the Farewell Hajj during the last days of Holy Prophet (s.a.w.s.), on the contrary it is complete and defectless for all times; therefore it deserves to endure forever and that its lawful and prohibited would remain in force till Judgment Day, that which is declared as lawful by Muhammad would remain lawful till Judgment Day and that it does not require any other prophet or religion to make it perfect.

The perfection of Islam pertains to all its aspects: like beliefs, ethics, political, social, worship and economic laws. All its rules and regulations are perfect. This miraculous aspect of Islam is concealed in the Holy Quran and manifested through the words and actions of Ahlul Bayt (a.s.) who themselves are defectless and pure.

God is the protector of Islam

Almighty Allah has protected this noble religion of Islam in every age; as He says:

إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

"Surely We revealed the reminder and We will most surely be its Guardian.” (Al Hijr, 15:9)

Thus after the passing of the Holy Prophet (s.a.w.s.), Allah protected it through the Twelve Holy Imams (a.s.) whenever unbelievers and atheists tried to harm it and created trouble by means of intrigues, plots and doubts to weaken the belief of people. The Almighty Allah rebutted them through the words and writings of Imams; and mischief-makers were always defeated. This can be known clearly from books like Ihtijaaj of Shaykh Tabarsi etc.

During the occultation of His Eminence, the Master of the Age (a.t.f.s.) the divine religion is supported through practicing scholars and supporters of faith. Whenever an atheist tries to create misguidance, providence brings out one or more scholars of Islam and helps Islam through them.

Shameless Pahalavi Regime and encouragement to irreligiosity

Simultaneous with establishment of the disgraceful Pahalavi regime in Iran, rule of Kamal Pasha in Turkey and Saud family in Hijaz etc. through colonialism, a devastating flood of irreligiosity in the name of communism and materialism or at least, disbelief overtook the entire area, polluting the pure and noble natures of inexperienced teenagers by insinuating delusive doubts by some selfish persons who were apparently highly learned.

These antique doubts, which were already replied to years ago in books, were again put to the uninformed youth and they, instead of referri ng to reliable religious scholars, turned to some false groups having religious titles, such as Bahai, Wahabi and Kisravi etc. invented and nourished by colonialist powers.

Khaalisee was an enlightened and learned man

In these sensitive circumstances, the late Muhammad Khaalisee, who died nearly fifteen years ago in Tehran, was an intelligent and a studious man; he had benefited to great extent from the company of scholars, some of whom were in the forefront in their struggle against other sects. As can be seen from question 30 (in this book) in which he has hinted about his debates against Christians.

A few years before his death, he sent his booklet to us for correction and printing. It was about some objections raised by false and misguided groups. But I, on the basis of the saying that "falsehood is wiped out by discarding it", did not approve its printing. This upright gentleman, under the impact of his own studies and also due to his association with some other people, approached the divine scholar, His Eminence Ayatullah Haaj Sayyid Abdul Husain Dastghaib (r.a.) in whom he had much faith and behind whom he had prayed, and requested for written replies to the said questions. He was very much impressed by the replies of the great scholar. The grand scholar was also pleased and he granted him permission to print that book. Subsequent editions of it also thereafter were sold out soon.

Ayatullah Dastghaib was highly concerned about revising some replies and also a number of activities delayed the publication of this book. But now, by the grace of Allah, it is being presented to the readers in a much attractive style and in enough number of copies. It is in many ways, better than the earlier editions.

Distinction of this edition

Formerly this book was divided into seven parts containing questions about Monotheism, Divine Justice, Prophethood, Imamate, Resurrection, Islamic law and Miscellany. There were in all 82 questions, which became the title of this book. In this edition:

1. A supplement is added comprising of two important questions on current topics: Governance of the Jurist and the preamble to reappearance of Imam Mahdi (a.s.).

2. More explanation is added to almost all replies.

3. Regarding question 57 about prayers in Polar Regions, benefit is obtained from the writings of the respected Agha Nasir Makarim and while replying to question 58 about slavery in Islam, we have benefited from the writings of Sayyid Qutub. These two articles are given at the end and they are satisfactory replies to today's most debated topics.

Sayyid Muhammad Hashim Dastghaib

Discussion of Monotheism (Tawhid)

"He is inside the things through His power, but He is not like something which is inside something. He is outside the things but He is not like something which comes out of something. "

Question 1

Q. 1: Please explain the above tradition. What do those who believe in unity of existence (Wahdatul Wujud) say and how to contradict them?

A: The object of this question is a sentence from the tradition of Amirul Momineen 's (a.s.) mentioned in Usu/ Kafi. It explains that the Almighty Allah is free from all physical qualities. The complete tradition is as follows:

Amirul Momineen (a.s.) was asked, "How did you recognize your Lord?"

He replied:

"Through that with which He has introduced His self."

"How has He introduced Himself?" asked the inquirer.

Imam (a.s.) replied: "He is not alike any form and neither is he perceived by the senses. Nor can He be compared to anything. In spite of being far, He is near and despite being near, He is far. He is above everything and nothing is above Him. He is ahead of everything and nothing is ahead of Him. He is inside the things through His power, but He is not like something, which is inside something. He is outside the things but He is not like something, which comes out of something. Purified is one Who is such and other than Him is not like this and He is the beginning of everything."1

'He is inside the things' means that nothing and no part of a thing is empty of Him in the sense of His control over them· and His knowledge and His grace on them. '

But He is not like something, which is inside something' means that His being in them is not like entering of something or someone into a place, for example sitting on a throne, nor it is like the entrance of warmth or heat in water, because each of these is among the qualities of a body.

'He is outside the things ' means that He is beyond being near or close to anything. He is beyond anything that can be imagined and His attributes are dissimilar to all qualities of anything or anyone.

'He is not like something, which comes out of something', means that his being out is not the getting out of anything from anything; either from the viewpoint of being distant in space, area or environment. Thus divine existence and lordship over everything and tenseness of His nearness and the overwhelmingness of His coverage has no example. So also no there is no example of His separation from things.

Although to make it understandable instance can be given of the spirit and the rational soul of man. It is agreed that spirit is not a part of the body, but the body is under the control, and coverage of the soul which does not inhabit any particular part of the body. Thus it is both in the body as well as out of it. At the same time, it’s being in and out is not like the entrance and exit of a thing as mentioned earlier.

Also the soul is nearer to the body from the viewpoint of control and coverage. So also it is away from the body from the angle of actual existence in a place. It is independent and clear of physical ailments.

It would be clear that the nearness and remoteness of the Almighty Allah concerning the entire universe is above the nearness and remoteness of the soul from the body as mentioned.

Since man is unable to perceive the nearness and remoteness of the soul from the body it is all the more impossible for him to understand the form of nearness and remoteness of God from anything.

"(So glorified be Allah) Whom the height of intellectual courage cannot appreciate, and the divings of understanding cannot reach...”2

As for the question of the unity of existence, those who believe in it are of various sorts. Some say that there is only a Single Existence and that all other numerous existences are mere manifestation and illuminations of Him. They give the example of the sea and its waves. However this is illogical in the view of intelligent people. How can a sensible person believe that all these existences, having have their own specialties are all only imaginations and that they are no more than a single existence?

The example of the sea and its waves etc. are blatantly against the dictum of: "He is not like anything and He is above all that they attribute to Him." Moreover such belief leads to going out of the pale of faith. That is why Agha Sayyid Mohsin Hakim (t.s.), one of the Maraja Taqlid (a religious authority), writes in the commentary on Urwathul Wuthqa, regarding the believers in oneness of existence (Wahdatul Wujud)3 :

"Since religion wants us to have a good opinion about everyone who is a Muslim, we are also required to have a good opinion of their words and deeds. Therefore we may say that the aim of those who believe in oneness of existence (Wahdatul Wujud) is not what their words apparently show, which results in corruption including denial of the laws of Shariat although their real intention is correct. Otherwise the apparent words are against Shariat as mentioned earlier that:

سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ

"Glory be to your Lord, the Lord of Honor, above what they describe.” (As-Saffat,37: 180)

وَمَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ

"And they do not assign to Allah the attributes due to Him ...''4 (Al Anam 6:91)

Question 2: Refutation of Daur (dependence) and Tasalsul (postponement)

Q.2: Describe 'Daur' (dependence) and 'Tasalsul' (postponement) and please tell us how to reject them?

A: Daur means dependence of inquiring about a thing which also depends on knowing the former thing either directly or indirectly.5 Like dependence of A on B in the meaning that B is the cause of A and vice versa. Thus everything is both a cause and effect of the other, which is obviously wrong and illogical, because it makes one to believe in the falsehood that a thing is at a time both existing and non-existing. For example, A as an effect of B makes it both absent and non-existent, because B is also its effect.

Tasalsul means postponement of the inquiry about a thing on unending matters and the evitable consequence of which is that at no point in time that thing and all matters related to it do not exist, because it is impossible for a thing to exist before the existence of its cause. So when the chain of the cause and effect continues without break, we will have to believe that neither of them becomes non-existent. Therefore, we say quite logically that all existent things must end at an existence that exists by itself, because everything needs it for its existence. Hence the chain of existence must end with the cause of causes, which is self-existent.6

Question 3: Impossible to see the Almighty Allah

وَلَمَّا جَاءَ مُوسَىٰ لِمِيقَاتِنَا وَكَلَّمَهُ رَبُّهُ قَالَ رَبِّ أَرِنِي أَنْظُرْ إِلَيْكَ ۚ قَالَ لَنْ تَرَانِي وَلَٰكِنِ انْظُرْ إِلَى الْجَبَلِ فَإِنِ اسْتَقَرَّ مَكَانَهُ فَسَوْفَ تَرَانِي ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُ لِلْجَبَلِ جَعَلَهُ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّا أَفَاقَ قَالَ سُبْحَانَكَ تُبْتُ إِلَيْكَ وَأَنَا أَوَّلُ الْمُؤْمِنِينَ

"And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me ..." (Al A’araaf, 7: 143)

Question 3

Q.3: With reference to the above verse of the Holy Quran, Mamun Abbasid asked Imam Ridha’ (a.s.): Prophet Musa (a.s.) was a prophet and he knew that God cannot be seen. Then how did he ask for the same? Please narrate the summary of the reply given by the Imam to Abbasid to convince him.

A: The summary of the reply given by the Imam, as mentioned in Uyun Akhbar ar-Ridha’ is that he said: Prophet Musa (a.s.) did know that Allah cannot be seen by an eye as He is pure from being seen by an eye. But as he had informed his community that Almighty Allah had spoken to him, they said:

'We will not believe you unless we also hear the Word of God., So Musa (a.s.) took seventy persons and placed them at the foot of Mount Tur. He went up the hill and requested Allah to speak with him and make those people hear His words. So they heard the Word of God from six directions as He had created voice from the tree. But they insisted that would not trust him and testify that it was the Word of God unless and until they see God clearly. When they uttered this audacity, He sent down a thunderbolt on them, which killed them.

Musa (a.s.) said: 'My Lord, what shall I say when I return to Bani Israel? They will tell me: You took seventy men with you and got them killed.' God made them alive again. After being revived, they asked Musa (a.s.): 'O Musa, ask God to make Himself visible to you. Then tell us how is He? Then we would recognize Him as recognition deserves.

Musa (a.s.) replied: 'O people, Allah cannot be seen by a physical eye and He has no shape or likeness. He cannot be recognized with signs and examples.' But they insisted: 'We will not believe in you unless and until you ask God what we told you to. ' Musa (a.s.) said: 'My Lord, You have heard these people and only You know what is good for them, Then Musa (a.s.) got a revelation: 'Well, ask what they want You to ask. 'Musa (a.s.) said: 'O Lord, make Yourself visible to me.' The Almighty Allah said:

'You can never see Me, but just look at the mountain. If it remains intact you may see Me. ' When God made His majesty descend on the mountain, it shattered the mountain into particles; Musa (a.s.) fainted. When he recovered, he said: 'O Lord, You are above being visible. I repent for the ignorance of my people and I do know by the knowledge bestowed by You that You can never be seen and really I am the first of those who believe that You cannot be seen.'

Notes

1. Usul Kafi, Vol. I , Pg. 86

2. Nahjul Balagha. Subh i Salih. Sermon no.1. (We should know that the understanding of anything is a kind of coverage and superiority over that thing. It is obvious that a creation can never be superior to or above the Lord Creator whereby one may be able to know fully about Him. If a man thinks of tracing God he should know that he is after impossibility.

"'Mind can perceive God if a straw can reach the bottom of the sea."

In fact the maximum knowledge about God is to know the inability of ourselves to understand the Infallible One. Imam Baq ir (a.s.) has said in Usul Kafi:

“You talk about God but never talk about His Self, because discussion about God 's Self results only in confusion."

It is mentioned in another tradition: "'One who thinks how is God, has destroyed himself."

Therefore, instead of thinking about His Self and about nearness to Him, which cannot result except in confusion, you should ponder over the limitless powers and wisdoms of Almighty God, which are concealed in all the particles of the universe.

"In the eyes of the wise, the leaves of green trees are all like a whole file describing the Lord’s introduction".

Man must also keep in mind his littleness, powerlessness and ignorance and he should compare himself with the vast universe of existence and then recognize his inferiority and valuelessness so that he may not fall in the fallacy of trying to know the everlasting Self of the Great Creator of the cosmos.

"'In an assembly wherein the sun is like an atom, to consider oneself the centre is a kind of indiscipline indeed ."

And about what some unwise people say that how can one believe in a God who cannot be seen and whose howness cannot be understood by anyone we say in reply that is it correct to deny the existence of life, because man is unable to know about its truth. In this case also only its signs are understood by man. Similar is the case of lightning and the soul of man; their existence is obvious, though there is no way to find out their reality. We also ask such people: Do you have the intellect? If they reply positively, we may ask them: How do you believe in the existence of intelligence, which cannot be touched or seen and when you are unable to know about its howness? If they say: We don't have any intelligence, the matter is over and that is all.

The whole world is unanimous about His Divinity though it is unable to know anything about His self. Intelligence cannot reach His Howness (How He is). Nature cannot reach the knowledge of His attributes. Neither flight of imagination reach the height whereby it can now have the know-how of His qualities. All are absolutely incapable to encompass Him by any faculty of i ntelligence.

3. Musramsik. Vol. 1, Pg. 391

4. Some of Islamic scholars have opined that oneness of existence (Wahdatul Wujud) means the unity of the owner of ranks like Light (Noor) which is a true fact but it has different levels from the angle of high and low power. Likewise, existence is one truth and that He is necessarily Eternal and Everlasting by Himself and All-knowing and All-powerful by Himself and the ranks of other existences are having local and limited powers and such existences are innumerable.

Some have explained oneness of existence (Wahdatul Wujud) in various other ways and quoting them is unnecessary and would also be very lengthy.

5. (Daur in the terminology of philosophers and intellectuals means dependence of two things on one another. Daur is of two kinds:

1 - Daur e Masrah which is dependence of two things on one another in such a way that each one is dependent on the other like the example of text.

2 – Daur e Muzmir which means rotation which necessitates the dependence of a thing on itself through the medium of a third thing -

(Asfaar , Vol. l , p. 31).

6. To explain Daur and Tasalsul we can say that since wheat cultivation depends on wheat and similarly the production of a fowl depends on a existence of an egg and the production of the egg, in turn, depends on a fowl and the production of every living thing depends on the existence of the sperm in the womb of its mother and again the production of sperm depends on a being in whom the sperm must be there.

Thus you can see in these examples that the production of wheat depends on the production of wheat and the birth of an animal depends on the birth of an animal and this i s obviously a Daur.

And if this dependence is taken backward, we see a similar continuity (Tasalsu{). For example we may say that the production of wheat next year is dependan t on i ts cultivation in the last year and that cultivation on the cultivation two years back and again that three years ago and thus on that of a thousand years and so on. Likewise, the bird before us depends on the egg of an earlier bird and that from before that and thus it goes unendi ngly, which is impossible. So necessari ly we must say that in the beginning the Lord creator created an animal along wi th the arrangement of the production of seed and sperm for reproduction destined by Him.

Generosity

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

“This is a generous Quran (56:77).”

“A generous messenger came to them (44:17).” “And corn-fields and generous mansions (44:26).”

The The Ahlul-Bayt (a) therefore praised generosity laudably:

Imam as-Sadiq related that the Prophet (S) said:

“The best men in view of faith is the most openhanded1 .”

“The generous is close to Allah, close to people, and close to Paradise. The stingy is remote from Allah, remote from people, and close to Hell2 .”

Imam al-Baqir (a) said: “A generous young man who is plunging in sins is favorable, in the sight of Allah, to a niggardly old man who plunges in worship3 .”

“Spend and be sure that Allah will recompense you. Any male or female servant of Allah who behaves stingily in a field that pleases Allah will surely spend many folds in a field that displeases Him4 .”

Advantages of Generosity

A society cannot feel happy or tranquil unless its individuals feel the spirit of mutual sympathy and harmonize with each other in feelings and senses. Such being the case, the society will be just like a compact building. Mutual sympathy has a bright picture that shines with beauty and brilliance. Undoubtedly, the noblest, most beautiful, and most everlasting picture of mutual sympathy is the feelings of the wealthy individuals for the poor. Such feelings will surely ease the pains of poverty.

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

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

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

“He who passes a night satiated while his neighbor is hungry has never believed in me. On the Day of Resurrection, Allah shall not look at the inhabitants of a village one of whose individuals is hungry5 .”

Fields of Generosity

Virtues of generosity vary according to its fields. The noblest virtue of generosity, however, is carrying out the obligations of the Sharia, such as the zakat6 , khums7 , and the like.

The Prophet (S) said: “The most generous is he who fulfills that which Allah has deemed obligatory upon him8 .”

Then comes the second criterion of generosity, which is the settlement of the dependents’ needs. In addition to its being obligatory in the sight of both the Sharia and traditions, this matter is very important because, naturally, a man’s family members are the worthiest of his charity and kindness.

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

Imam al-Kadhim (a) said: “Man’s dependents are his prisoners. Anyone upon whom Allah confers with graces should be generous towards his prisoners. If he does not, he will soon be deprived of these graces9 .”

Imam ar-Rida (a) said: “Man should save the requirements of his family members’ lives, so that they will not hope were he dead10 .”

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

Incentives of Generosity

The incentives of generosity vary according to individuals and reasons of openhandedness. The noblest incentive in this regard is that which is offered for the sake of God. The incentive may be the desire for gaining praise and glory and, in this case, the generous is regarded as the merchant who bargains with his generosity. The incentive may, also, be the desire for gaining something or being saved from a fearful harm. These two matters encourage generosity.

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

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

Imam as-Sadiq (a) said: “Favors are worthless unless they are disregarded, veiled, and provided immediately. If you disregard your favors, you will surely revere the one to whom you have done that favor. If you cover up the favors that you do, you will surely accomplish your deeds. If you offer your favor as soon as possible, you will surely give it pleasantly; otherwise, you will destroy and give unpleasantly11 .”

Notes

1. Quoted from al-Wafi; part 6 page 67 (quoted from al-Kafi

2. Quoted from Bihar ul-Anwar; vol. 15 part 3 (quoted from al- Imama wat-Tabssira).

3. Quoted from al-Wafi; part 6 page 68 (quoted from al-Kafi and al-Faqih).

4. Quoted from al-Wafi; part 6 page 68 (quoted from al-Kafi).

5. Quoted from al-Kafi.

6. Zakat is the obligatory payment made annually under Islamic law on certain kinds of property and used for charitable and religious objects.

7. Khums is obligatory payment of one-fifth of the wealth made once under Islamic laws.

8. Quoted from al-Wafi; part 6 page 67 (as quoted from al- Faqih).

9. Quoted from al-Wafi; part 6 page 61 (as quoted from al-Kafi and al-Faqih).

10. Quoted from al-Wafi; part 6 page 61 (as quoted from al-Kafi and al-Faqih).

11. Quoted from Bihar ul-Anwar; 16 quoted from Kitab ul- Ahsara; 116 and Ilal ush-Sharaayi.

Altruism

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

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

Imam as-Sadiq (a) said: “The best almsgiving is that which is given by the needy. Allah says:“They give preference to them over themselves - even concerning the things that they themselves urgently need (59:9) 1 .”

The Prophet (S) was the highest example of altruism: Jabir Ibn Abdullah said: The Prophet (S) had never refused anyone’s request.

Imam as-Sadiq (a) narrated: In al-Jirana, the Prophet (S) distributed the treasury among people. He gave every single individual who asked from him. As people crowded around him, they pushed him until he had to lean on a tree that scratched his back. People kept on pushing him until they took him away from that tree and his garment was hanged to one of its branches. He was shouting: “People, let me have my garment! By Allah I swear, even if I have treasures as many as the trees of Tuhama, I will distribute among you. You shall never find me coward or stingy2 .”

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

Imam al-Baqir (a) said: “The Prophet (S) had never eaten his fill for three consecutive days since Allah gave him the Divine Mission3 .”

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

Imam as-Sadiq (a) narrated: Ali was the most similar to the Prophet. He used to eat bread with oil and serve people with bread and meat4.

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

“They feed the destitute, orphans, and captives for the love of Allah, saying: We only feed you for the sake of Allah and we do not want any reward or thanks from you (76:9).”

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

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

Ibn Abbas narrated:

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

On the second day of their fasting, an orphan complaining hunger knocked their door in the time of breaking fast. They offered their shares and passed the second night without having anything except water.

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

On the fourth day, Imam Ali took al-Hasan and al- Hussein to the Prophet while they were trembling because of hunger. “I am very touched for what I see,” said the Prophet who walked with them to their house. There, he saw Fatima standing in her place of prayer while her belly was stuck to her back and her eyes were deep-set. He was affected by such a view. In the meantime, the Archangel Gabriel descended and said: “Muhammad, enjoy it. Allah may please you in connection to your household.” He then recited the Sura5 .

Notes

1. Quoted from al-Wafi; part 6 page 58 (as quoted from al- Faqih).

2. Quoted from Safinat ul-Bihar; 1/607 (as quoted from Ilal ush-Sharayi). Jirana is a place between Mecca and Ta’if.

3. Quoted from Safinat ul-Bihar; part 1 page 194 (as quoted from al-Kafi).

4. Quoted from Bihar ul-Anwar; vol. 9 page 538 (as quoted from al-Kafi).

5. Quoted from Sayyid A. Sharafuddin’s al-Kalimat ul-Gharraa; page 29.

Stinginess

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

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

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

“Those who are avaricious of the favors that Allah has given them should not think that this is good for them. Avarice is evil and whatever they are avaricious about will be tied to their necks on the Day of Judgment (3:180).”

Imam as-Sadiq narrated on the authority of his fathers that Amirul-Mu'minin (a) once heard a man saying that stinginess is less forgivable than wronging. The Imam commented: “No, this is a lie. A wrong man may repent, seek Allah’s forgiveness, and correct his mistakes. But when one behaves in a stingy mood, he will not defray the zakat and almsgiving, will not regard his relatives, will not receive the guests hospitably, and will not spend his fortune in the cause of Allah and in the fields of charity. Paradise is forbidden for the stingy1 .”

“I wonder at the stingy who speeds towards the very destitution from which he wants to run away and misses the very ease of life which he covets. Consequently, he passes his life like the destitute, but will have to render an account in the next world like the rich2 .”

Disadvantages of Stinginess

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

Forms of Stinginess

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

Treatment of Stinginess

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

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

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

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

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

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

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

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

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

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

Among the other incentives of stinginess is fathers’ excessive care for the future of their sons. Such fathers will not spend their fortunes so as to save them for their sons, believing that such fortunes will protect their sons from poverty. Such an emotion, which is deep-rooted in man’s mentality, cannot be harmful or excessive if it is moderate, reasonable, and away from negligence and exaggeration. Nevertheless, it is unfit for people of reason to feel such an emotion so exaggeratively. The holy Quran warns fathers against the prevalence of this emotion over them so that they will not be seduced by the love for their sons:

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

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

“So then, the worldly collection, which is between your hands, was possessed before you and will be possessed by others after you. You are only hording for one of two men: a man who will use that fortune in the acts of obedience to Allah, and this fortune that you suffered unhappiness until you collected it will be the source of happiness for such an individual. The other man is that who will use the fortune that you collected in the fields of disobedience to Allah, and your hording will cause him unhappiness. None of these two men is worthy of being preferred to yourself or being burdened on your back; therefore, you should hope Allah’s mercy for the past and hope Allah’s sustenance for the remaining3 .”

Regarding God’s saying,

“That is how God will show them their regrettable deeds (2:167),”

Imam as-Sadiq (a) said: “The intendeds in the previous Verse are those who do not spend their fortunes in the ways of Allah and then die to leave them to others who will use them either in fields of obedience or disobedience to Allah. If the heirs use these fortunes in fields of obedience to Allah, those who collected them stingily will see them accounted with the good deeds of those heirs and, therefore, they will feel regretful for them. If the heirs use such fortunes in the fields of disobedience to Allah, the collectors will be regarded as assistants of those disobedient heirs4 .”

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

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

“Since wealth does not necessarily guarantee everlasting happiness, then why do you not show kindness to the orphans, or urge one another to feed the destitute? Why do you take away the inheritance of others indiscriminately and why do you have an excessive love of riches?

When the earth is crushed into small pieces and (when you find yourself) in the presence of your Lord and the rows and rows of angels, your greed for riches will certainly be of no avail to you. On that day, hell will be brought closer and the human being will come to his senses, but this will be of no avail to him. He will say,"Would that I had done some good deeds for this life." On that day, the punishment of Allah and His detention will be unparalleled. And His bonds will be such as none other can bind. (89: 17-26)”

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

Amirul-Mu'minin (a) said: “This world is only termination, suffering, raids, and lessons. As a form of its termination is that, you see that the bows of time are strung, its arrows are put to use, its spears are not missing the target, and its wounds are incurable. It hits the healthy with ailment and hits the alive with death.

As a form of the suffering of this world is, that man gathers while he will not have what he gathers and builds but he will not reside in what he builds. Then he leaves to Allah without being able to carry the wealth or use his building. As a form of the raids of this world is that, you imminently see the lucky change into unlucky and the unlucky change into lucky. Between the two, there is nothing more than the luxury that vanished and the misery that befell. As a form of the lessons of this world is that a man becomes very near to achieve his expectation but suddenly death captures him5 .”

Notes

1. Quoted from al-Wafi; part 6 page 69 (as quoted from al- Kafi).

2. Quoted from Nahj ul-Balagha.

3. Quoted from Nahj ul-Balagha.

4. Quoted from al-Wafi; part 6 page 69 (as quoted from al-Kafi and al-Faqih).

5. Quoted from Safinat ul-Bihar; part 1 page 467.

Chastity

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

The Prophet (S) said: “The two hollow things the stomach and the genitals, are the main reasons beyond my umma’s1 being in Hell2 .”

Imam al-Baqir (a) said: “The best worship in the sight of Allah is the chastity of the stomach and the genitals3 .”

A man said to Imam al-Baqir (a) that his practices of worship were weak and his prayers and days of fasting were few; however, he hope he would eat and copulate only in legal ways. The Imam answered: “No jihad is better than the chastity of the stomach and the genitals4 .”

Reality of Chastity

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

The Sought Moderation

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

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

“In the holy Quran, there is a Verse gathering the whole matter of medicine. It is:

“Eat and drink but do not be excessive.” (7:31) 5

Advantages of Chastity

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

Notes

1. Umma stands for the Islamic community.

2. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 183 (as quoted from al-Kafi).

3. Quoted from al-Wafi; part 3 page 65 (as quoted from al-Kafi).

4. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 184 (as quoted from al-Barqi’s al-Mahasin. In al-Kafi, there is a similar narration).

5. Quoted from Safinat ul-Bihar; 2/79 (as quoted from ar- Rawandi’s ad-Dawaat).

Gluttony

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

Amirul-Mu'minin (a) said: “He who wants to survive, yet no one will survive forever, should ease his back from the burdens of debts-, have the food as early as possible, and reduce copulation with women1 .”

Once, Amirul-Mu'minin (a) ate some dates, drank water, and then beat on his stomach with his hand and said: “Away with him who lets his stomach cause him to be in Hell.” He then recited the poetic verse:

Whenever you respond to the desires of your stomach and genitals, they both will give nothing but the extreme dispraise2 .

Imam as-Sadiq (a) said: “Gluttony is the source of every malady except fever, which appears to the body3 .”

“The sated stomach overdoes4 .”

“Allah hates the overeating5 .”

Abu al-Hasan (a) said: “If people have moderate food, their bodies will be healthy6 .”

Disadvantages of Gluttony

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

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

Treatment of Gluttony

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

• It is necessary for the overeater to try his best to train himself on moderate food. The protective and remedial constitution of health is the moderation of food and the avoidance of overeating. This constitution is summarized in the holy Verse:

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

The treatment of the sexual gluttony is as follows:

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

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

Notes

1. Quoted from Bihar ul-Anwar; vol. 14 page 545 (as quoted from Tibb ul-Ayimma).

2. Quoted from Safinat ul-Bihar; vol. 1 page 27.

3. Quoted from al-Wafi; part 11 page 67 (as quoted from al- Kafi).

4. Quoted from al-Wafi; part 11 page 67 (as quoted from al-Faqih).

5. Quoted from al-Wafi; part 11 page 67 (as quoted from al- Kafi).

6. Quoted from Bihar ul-Anwar; 14/876 (as quoted from al- Barqi’s al-Mahasin).

Faithfulness and Breach

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

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

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

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

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

The Prophet (S) said: “My umma will be kept in goodness so long as they do not breach the trusts of each other, keep on fulfilling their trusts, and defray the zakat; otherwise, they will be inflicted with famine and harsh years of draught1 .”

“The fulfillment of the trusts brings sustenance, while treachery causes poverty2 .”

“He who breaches the trust is not one of us.”

Imam as-Sadiq (a) said: “Do not be deceived by their very much offering of prayers and observance of fasting. In fact, prayers and fasting have become habits that they feel desolate if they omit them. You should test them by their truthfulness and fulfillment of trusts3 .”

“Abide by God-fearing and fulfillment of the trusts of them who deposit things with you. If the killer of Ali Ibn Abi Talib deposits with me a trust, I will surely keep it for him4 .”

Advantages of Faithfulness and Disadvantages of Breach

Faithfulness plays a great role in the lives of nations. It is the system of their deeds, the support of their affairs, the title of their nobility, and the way to their moral and material development. The faithful individuals win the others’ admiration, trust, love, and confidence. Besides, such individuals will win shares in people’s fortunes and profits.

This fact is applicable to all nations whose lives cannot advance without the surroundings of confidence. Through faithfulness, the Arabs could control the reins of economy and keys of industry and commerce that brought abundant profits. Unfortunately, Muslims, thereafter, neglected faithfulness; therefore, they failed and were disappointed.

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

Forms of Breach

There are many forms of breach that vary in the scope of its cruelty, crimes, and results. The evilest form is treason that is committed by the thinkers and writers who violate the sacred facts of science by means of distortion and misrepresentation. The divulgement of Muslims’ secrets is another form of breach. A third one is the breach of the deposits. To confiscate such deposits is surely a double crime of breach, larceny, and usurpation. There are many other repulsive forms of breach that injure both the individuals and communities, such as trickery, cheating, deficient measurements, fraud, and dishonesty.

Notes

1. Quoted from as-Saduq’s Thawab ul-A’mal.

2. Quoted from al-Wafi; part 10 page 112 (as quoted from al- Kafi).

3. Quoted from al-Wafi; part 3 page 82 (as quoted from al-Kafi).

4. Quoted from al-Wafi; part 10 page 112 (as quoted from al- Kafi and Tahdhib).

Fraternity

Spiritual Fraternity

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

When the dawn of Islam rose to spread its lights over humankind, it could, through its immortal principles and unparalleled constitution, stop these tragedies and cut off these combats. Then, it changed these ignorant herds into “the best nation that ever existed among humanity1 .”

Faith replaced atheism, order replaced disorder, knowledge replaced ignorance, peace replaced war, and mercy replaced retaliation.

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

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

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

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

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

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

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

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

As a model, we provide the following:

 The Islamic constitution of the social ties took Muslims’ emotions and feelings far above the slavery of the tribal sectarianism to guide them to the noblest aim; namely, the obedience to God and the seeking of His satisfaction. Love, hate, giving, deprivation, support, and disappointment all these should be for the sake of God. Such being the case, the handles of fraternity will become firmer and Muslims will become the like of the well-established building each part of which strengthens the other.

The Prophet (S) said: “The mutual love of the believers that is intended sincerely for the sake of Allah is one of the greatest classes of faith. He who loves, hates, gives, deprives all for the sake of Allah is surely one of the choices of Allah2 .”

Imam as-Sajjad (a) said: “When Allah will gather the past and the late generations on the Day of Resurrection, a caller that everybody will hear will cry out on those who loved each other for the sake of Allah. A few people will stand up. They will be sent to Paradise without being rendered to judgment. In their way to Paradise, the angels will meet and ask them. ‘We are going to our abodes in Paradise without being rendered to judgment,’ they will answer. As the angels ask them about their class, they will answer, ‘We loved each other for the sake of Allah.’ As the angels ask them about their deeds due to which they have gained such a rank, they will answer, ‘We loved and hated for the sake of Allah.’ The angels then will say: Very well is the reward of the doers of charity3 .”

Imam al-Baqir (a) said: “If you want to know whether you are to the good or not, you should test your heart: if it loves the people of obedience to Allah and hates the people of disobedient to Him, you are then to the good and Allah loves you. If your heart hates the people of the obedience to Allah and loves the people of the disobedience to Him, you are then not to the good and Allah hates you. Certainly, man will be attached to the one whom he loved4 .”

Imam as-Sadiq (a) said: “On the Day of Resurrection, those who love each other purely for the sake of Allah will be on luminous stages; the light of their faces, bodies, stages, and everything will be shining so that shining will be their distinctive feature and everybody will point to them and say those loved each other for the sake of Allah5 .”

“He who does not love or hate for the sake of the religion is not Muslim6 .”

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

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

And the slogan is the saying of the Prophet (S):

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

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

“The true believer is only he whom Muslims can trust in regard with their estates and souls. The true Muslim is only he whom Muslims are saved from his hand physical harm- and tongue- verbal harm-. The true Muhajir7 emigrant- is that who deserts the sins8 .”

 The Islamic constitution of the social ties granted the opportunities of improving friendly relations between Muslims, such as exchanging visits, frequenting religious circles, and witnessing Islamic gatherings such as collective prayers, hajj9 , and the like.

Notes

1. Quoted from the holy Quran; 3:110.

2. Quoted from al-Wafi; part 3 page 89 (as quoted from al- Kafi).

3. Quoted from Bihar ul-Anwar; vol. 15 part 1 page 283 (as quoted from al-Kafi).

4. Quoted from al-Wafi; part 3 page 90 (as quoted from al-Kafi).

5. Quoted from al-Wafi; part 3 page 89 (as quoted from al- Kafi).

6. Quoted from al-Wafi; part 3 page 90 (as quoted from al-Kafi).

7. Muhajirs: The emigrants. The early Muslims of Mecca who had to flee their homeland to Medina.

8. Quoted from al-Wafi; part 3 page 99 (as quoted from al- Kafi).

9. Hajj is the pilgrimage to the Sacred Mosque at Mecca undertaken in the twelfth month of the Hijri year and constituting one of the religious duties of Islam.